secret of tantric rituals · 2017. 10. 24. · seminar two — secret of tantric rituals living...
TRANSCRIPT
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2Secret of Tantric Rituals
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Seminar Two — Secret of Tantric Rituals
Living Tantra Guidebook
Introduction .......................................................................................................................................2-1
Lecture 1: Tantra and the Web of Life (Parts1and2) ..................................................................2-3 Outline....................................................................................................................................2-3 LectureNotes........................................................................................................................2-5 StudyQuestions..................................................................................................................2-13
Lecture 2: The Dynamics of Tantric Rituals (Parts1and2) ......................................................2-15 Outline..................................................................................................................................2-15 LectureNotes......................................................................................................................2-17 StudyQuestions..................................................................................................................2-25
Lecture 3: The Tantric Way of Invoking the Forces of Nature .................................................2-27 Outline..................................................................................................................................2-27 LectureNotes......................................................................................................................2-29 StudyQuestions..................................................................................................................2-33
Lecture 4: The Tantric Method of Building a Sacred Fire.........................................................2-35 Outline..................................................................................................................................2-35 LectureNotes......................................................................................................................2-37 StudyQuestions..................................................................................................................2-41
Lecture 5: The Dynamics of Sacred Fire (Parts1and2)............................................................2-43 Outline..................................................................................................................................2-43 LectureNotes......................................................................................................................2-45 StudyQuestions..................................................................................................................2-55
Lecture 6: Rudra Yaga—Tantric Rituals for Healing Ourselves and Healing the Planet (Parts1and2) .................................................................................................2-57 Outline..................................................................................................................................2-57 LectureNotes......................................................................................................................2-59 StudyQuestions..................................................................................................................2-71
Secret of Tantric Rituals Bonus ...................................................................................................2-73 15QuestionsonSecretofTantricRituals..........................................................................2-73 ExtraBonusQuestionsfromStudentsofTantra...............................................................2-75
Secret of Tantric Rituals Resources ............................................................................................2-77 PranaDharanaPractice......................................................................................................2-77 MahaMrityunjayaMantra...................................................................................................2-79 SecretofTantricRitualsPracticesOnline..........................................................................2-81 RitualInvocationsandPrayers ConstructingtheSarvatoBhadraYantra FireRitualManual PreparationsforFireRituals LivingTantraHavan TrikhandaandSamharaMudras RecommendedReading.....................................................................................................2-82 SupportingPracticesOnline...............................................................................................2-82
Table of Contents
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Seminar Two — Secret of Tantric Rituals
Living Tantra Guidebook 2-1
IntroductionThisseminarexploresthesacrednatureofourbodyandtheworldaroundus.We’llstudythe
fundamentalprinciplesoftantricritualsinvolvedinawakeningboththesubtleforcesofourbody,
mind,andsoul;andthemysteriousforcescontainedintantricrituals,mantras,yantras,and
herbs.Byunderstandingthebasisoftantricrituals,we’llseehowtheycanawakenthesubtle
forcesofnatureandwardoffobstaclesthatobstructourprogressinfullyexperiencingthejoyof
whoweare.Tantricritualscanhelpuscreateasacredspacewithinusandoutsideus,creating
theconditionsforourspiritualandworldlyendeavorstobearfruitquicklyandeffectively.
Atapracticallevel,we’lllearnhowtobuildasacredfire,selectandcombineritualingredients,
applyappropriatemantras,andinfusetheentireritualpracticewiththeinnerfirethatresidesat
ourmanipura chakra(thenavelcenter).We’llexplorethemysteryofboththeinnerfire,which
leadstopersonalempowermentandinnerawakening,andthesacredfire,whichleadstothe
empowermentofcollectiveconsciousnessandthehealingofournaturalworld.
Thetheoreticalandpracticalinformationinthisseminarprovidesthefoundationforthefollowing
seminarsintheLivingTantraseries,particularlyseminarthree:ForbiddenTantra.
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Lecture 1: Tantra and the Web of Life (Parts1and2)
Outline 1. Summaryoffirstseminar,TantricTraditionandTechniques
a. Successinlife’sendeavorsandinspiritualpracticerequiresinnerstrengthandvitality
b. HowTantraempowerspersonaltransformation
2. Tantricunderstandingoftherelationshipbetweenourvitalityandtheforcesofnature
a. Howritualshelpusnurturethenaturalworldandbenurturedinturn
b. Usingritualstobenefitfromthegiftsofournaturalenvironment
c. StoryofhowEarthwasburdenedandcontaminated,andhowitwassavedbythe
boarincarnationofVishnu
3. Realizingourconnectionwiththeworldaroundusandourmutualinterconnectedness
a. Storyofapracticeshowinginterconnectednessofall
b. Needtoprotectourselvesfromnegativity
c. StoryofsnakesinAllahabadillustratingritualascommunicationacrossspecies
d. Findingfreedomintheworld,notfromtheworld
4. Essenceoftantricritualsisgainingaccesstotheforceofnurturanceandhealingandto
thewholeweboflife
a. Mustunderstandtherelationshipofvitalityinusandintheforcesofnaturethat
nurtureus:soil,air,water,plants
b. Properperformanceofritualsiscommunicationwithdifferentaspectsofnature
5. Understandingthepowerofmantrainrituals
a. Soundistheuniquequalityandcharacteristicthatdefinesspace
b. Soundpollutionisthemostsubtleandlong-lastingpollution;natureofsoundpollution
c. Muchofefficacyofritualsdependsonuseofmantra
d. Importanceofmaintainingpurityofatmosphereandthoughtsandspeechforrituals
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6. HowimpuritiesaccumulateinthebodyandmindaccordingtoAyurveda
a. Psychologicalandphysicalconditionsregulatedbythefirstthreechakrasare
mostsusceptibletoimpurity
b. Formationofama—impurities,sourceofillness,andtoxins
c. Differentsourcesofama
d. Improperlyprocessedemotionsaffectdoshas(constitutionalqualities)
e. Howsymptomsappearnotonlyinourbodiesbutalsointheoutsideworld
f. Tantricritualsasameanstorestorebalancewithinandwithout
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Lecture Notes
Summary of Tantric Tradition and Techniques• Successinlife’sendeavorsandinspiritualpracticerequiresinnerstrengthandvitality.
• Awakeningprana shaktiresultsinvigor,self-confidence,motivation,andinsight,and
thisiswhatisneededforsuccessinanyendeavor,worldlyorspiritual.Thisisthe
“enlivening”discussedinthefirstseminar,TantricTraditionandTechniques,and
neededfortantricrituals.
• Thebasicprerequisitefortantricritualsistointensify,refine,anddirectpranicshakti.
Theninfuseallotherpracticesanddisciplineswiththatpranicshakti.ThisishowTantra
empowersyouinpersonaltransformation.
Tantric Understanding of the Relationship Between Our Vitality and the Forces of Nature
• Ritualsaretheexternalcounterpartoftheyogicpracticeswhichaccessenergycentersin
thebody.Justasweconcentratepranicshaktiwithprana dharanaatthenavelcenter,and
learntotakeadvantageofthevitalityatthiscenter,sowithritualswewillbreathelifeinto
nature’sforcesandlearntousethem.
• Ritualshelpconnectustothesubtleforcesofnatureandarrangetheminourfavor.
• Ifwenurturetheforcesofnature,theynurtureus.Thisisafundamentaltruthintantric
practice:
• StoryofhowEarthwasburdenedwithfilthandcontamination.Thepresiding
forceofEarthtriestohealit,butfinallyinvokesthefundamentalsourceofhealing,
nurturance,andmaintenance—LordVishnu.
• Vishnuistheall-pervadingforceofkundalini shakti.Hisbedisaserpentnamed
Shesha,onewhoneverdies.Vishnusleepsinyoga nidra.HeisthePreserver.
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• Earth’sprayerstoVishnucaughttheattentionofBrahma,theCreator.
FromhisexhalationisbornVarahaAvatara—theboarincarnationofVishnu—
whosebodyismadeofwisdom.
• VarahacircumambulatesEarthandplungesintotheocean.Thesplashwashes
overtheland.MillionsofboarslikeVarahaemergefromthesplashandroamover
Earthdevouringgarbageandjumpingintowatertocleansethemselves.Finallythe
ecologyoftheplanetcomesbackintobalance.
• Lessonsfromthisstory:
• Earthisalivingplanet,imbuedwithintelligence;itsufferswhentreatedas
acommodity.Earthbecomesimbalancedwhenhumanbeingsfeelentitledtoown
itanditsresources;andjustifytheirgreed,selfishness,and
possessiveness.
• Becauseofdistortedunderstanding,thereisnoenforcementoflawandorder
insocietytosupportandprotecttherestofcreation,andnatureisthusleft
unattendedbyhigherintelligence.
Realizing Our Connection with the World Around Us and Our Mutual Interconnectedness
• AllspiritualtraditionsofIndiasharetheviewthatalllifeandnaturearepartofonewhole:
• ExamplefromthefirstverseoftheIsha Upanishad:“Everythingismadeof
Isha,everythingexistsinIsha,everythingismeantforIsha.”Ishaisthatwhich
pervadesandpermeateseverything;andmanifestsinthesun,themoon,inyou
andineveryoneandeverything.
• Thisrealizationisatthecoreofanyspiritualgrowthanddevelopment.
• Panditji’spersonalexperiencesofthisunderlyingconnectionandunity:
• Theneti, neti(“notthis,notthis”)practice—self-reflectiononthoughts,speech,and
actionstodis-identifywithingrained,limitedself-identifications:“I’mnotaman;
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Living Tantra Guidebook 2-7
• I’mnotawoman;I’mnotHindu;I’mnotChristian”;etc.After90days,theopposite
practice:“I’maman;I’mawoman;I’mHindu;I’mChristian;allforms,shapes,and
names,naturalorman-made,aresaturatedwithmyinnerconsciousness.”
• Afterthispractice,heexperiencedsadnessandquestionedhisteacher,Swami
Rama.Swamijiexplained,“Thereasonliesinthewaythispractice(pranava
sadhana)isdone.Afterpranadharanaattheajnachakra(seeTantricTraditionand
Techniques),youestablishOmthereandbringittothecrownchakra(sahasrasara
chakra).Omflowswiththeinhaleandexhale,andbecauseofthe“Iameverything”
contemplationandthepranicconnection,youareconnectingyourselftothe
collectiveconsciousness.Billionsofpeoplearelivinginmisery.Thusyou
experiencethemiseryofthecollectiveconsciousness.”
• Wemustlearntoprotectourselvesfromnegativeinfluences,andyetrealizethe
interconnectednatureofeverything.Tantratellsushowtodothis:
• Withoutseeingyourselfasanintegralpartofthevastwebofnature,you
remainspirituallypoor,andinnerpovertyreflectsintotheworldaroundyou,
makingyouasourceofmiserytoyourselfandothers.
• Toexperiencetheintegrationandyetbeprotectedfromthenegative,
SwamiRamaexplains,“Inmeditationvisualizeyourselfasacompleteentity
althoughfullyconnectedwitheverything.”Youareafinitevesselinthe
oceanofinfinity.Protectandnurturethefinitevesselofthebodyandmind
soitisstrong,clear,andconfident;resideintheinfinitepoolofnon-duality.
• Anotherexampleofaspiritualpracticeconnectingtothesubtleforcesofnature:
• Panditjiandhisfamilyrecitedasetofmantrasdedicatedtothethousand
formsofRudra,thelifeforce,andhumblyrequestedthecobrasinfesting
theInstitute’slandinAllahabad,India,toleavethepremisesandmakeroom
fortheInstitute.Afewmonthslater,nosnakesweretobefoundanywhere.
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• Humanbeings,animals,plants,rivers,mountains—allareinfusedwith
consciousnessandpranashakti.Buttheydon’tunderstandeachotherslanguage:
• Anewrealityiscreatedwhentheinterconnectionofallisrealized.Example
ofcreatingnewsituationswhenyoumeetandcancommunicatewith
someonefromadifferentculture.
• Themutuallanguageofallisthelanguageoftheheart,whichallowsyouto
feeleachother’spresenceandimportance.ThisistherealmofTantra,and
thefoundationoftantricrituals.
• TheSpiritofTantra:
• Realizingourperfectionandfulfillmentcontributestotheperfectionand
fulfillmentofothers,andviceversa.
• Skillfullyusingeverythinginsideandoutsideofusforthemutualbenefitofall.
• Thenourmutualinterconnectednessanddependencybecomesasource
offreedom,notofbondage,andgivesusfreedomintheworld,notfrom
theworld.
Essence of Tantric Rituals is Gaining Access to the Force of Nurturance and Healing and to the Whole Web of Life
• Needtounderstandtherelationshipofvitalityinusandintheforcesofnaturethatnurture
us:soil,air,water,plants.
• ExampleofdogsonAllahabadcampus.Whenthestaffstoppedbeatingthem,allthedogs
inthewholeareastoppedcryingatnightinresponsetothehowlingofthejackals,and
startedbarkinginstead(anormalresponse).
• Dhuti vijnanaisthescienceofreadingsignsinnature,andunderstandingmessagesabout
thehealthandwell-beingofyoursurroundings.Jackals,ants,crows,andotherbirdsare
particularlygoodmessengers.
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• ExampleofsolareclipseatVindhyachal:temperaturedropped,windcameup;andbirds
andmonkeysexhibitedconfused,uncharacteristicbehaviorbecausethenormallawand
orderofnaturewasdisturbed.
• Properperformanceofritualsislikecommunicatingwithdifferentaspectsofnature.
Understanding the Power of Mantra in Rituals• TantricpractitionerBhutaBaba’suniquedescriptionof“human”—onenotboundby
anger,greed,lust,etc.;whoseactionsarenotpropelledbyinstinctiveurges.
• BhutaBabaexplainshowsoundistheuniquequalityandcharacteristicthatdefines
space.Thesoundprincipleisthemostsubtleofall,andfromitevolvesmantraand
language:
• Ifinauspicioussoundsfillspace,thatisthemostseriouskindofpollutionwiththe
mostlong-lastingimpactonthewholeofcreation.Themeaningandfeelingbehind
soundcreatesasubtlerealitywhichisaproductofourthoughts,andwhichcan’t
berecalled.
• Controloverthetongueisimportantforconcentratingourinnerpowerandenergy.An
impuretongueisanexpressionofimpurethoughtswhichpollutethemindandheart.
Energygainedfromritualsisconsumedandneutralizedbyimpurethoughtsandspeech,
makingitdifficulttoseethefruitsofthepractice.
• Muchoftheefficacyofritualsdependsonhowwespeak,andtheuseofmantra.
Thescienceofmantraispartofhowwebreathelifeintorituals.
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How Impurities Accumulate in the Body and Mind According to Ayurveda
• Inthebody,thepsychologicalandphysicalaspectsofbeingregulatedbythefirstthree
chakrasarethemostsusceptibletoimpurity:
Impuritiesareama,whichoccursinthreestages:
a. Sanchaya—theaccumulationofimpuritiesfromfood,air,water;andalsofrom
thoughts,speech,actionsandinteractions.
b. Prasara—themovementofimpuritieswhicheruptinaweakspotinthe
system,e.g.,thelungs,ortheskin.Ifamaisremovedatthisstagebythe
processofprashama,orcalming,diseaseprocessishalted.
c. Prakopa—theaggravationandmanifestationofdysfunctionorillness.
mūlādhāra
svādihāna
maipūra
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viśuddhi
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sahasrāra
mūlādhāra
svādihāna
maipūra
anāhata
viśuddhi
ājñā
sahasrāra
mūlādhāra
svādihāna
maipūra
anāhata
viśuddhi
ājñā
sahasrāra
mūlādhāra
svādihāna
maipūra
anāhata
viśuddhi
ājñā
sahasrāra
mūlādhāra
svādihāna
maipūra
anāhata
viśuddhi
ājñā
sahasrāra
mūlādhāra
svādihāna
maipūra
anāhata
viśuddhi
ājñā
sahasrāra
mūlādhāra
svādihāna
maipūra
anāhata
viśuddhi
ājñā
sahasrāra
Chakras in the Subtle Body
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Food-relatedamaaccumulatesinthedigestivesystem.Breath-relatedama
accumulatesinthelungsandblood.Sleep-relatedamaaccumulatesinthe
endocrinesystem.Relationship-andthought-relatedamaaccumulateinthe
brainandnervoussystem.
Exampleofeatingbadfood.Ifbodymanagestoprocessitandeliminatethe
toxins,itdoesn’tcauseillness.Butifyoucan’tprocessit,itbecomesprakopa,
andmanifestsassomeillness.
• Mental,emotionaltoxins,suchasanger,repressedthoughts,conflicts,andunfulfilled
desires,derangedoshas,dependingonthetypeofemotion:attachmentanddelusion
aggravatekapha;angerpushespitta;andworryandfearaggravatevata.Ifonedoshais
disturbed,theothersarealsoaffected—theysupporteachotherandareintermingled.
• Aggravateddoshasaffectthesystemsgovernedbythefirstthreechakras.
• Mentalbehavioraffectsthepurityoftheheart;andstronglyaffectsthefirstthree
chakras.
• Ifthedesiretopossessandconsumeisstrongerthancommonsense,thereisanegative
impactontheenergiesofthefirstthreechakrasandtheorgansresidingintheirdomain,
andthenegativeimpactwillappearnotonlyinourbodies,butalsointheoutsideworld.
• Lawandorderintheouterworldbeginstodisintegratewhenintendedrelationships
betweendifferentaspectsofnature,likehumanbeingsandanimals,aredisturbed.
Thesubtlegoverningforcesofnaturearedisrupted.
• Unhealthyconflictbetweendesiretoown,consume,possess,andnotwantingothersto
havethesamecomfortsandconveniencesiftheirviewpointsarenotthesameasours;
unhealthyconflictbetweenourselvesandnature;betweenourselvesandthosewhoare
differentfromus.
• Perennialdiseaseofthehumanrace:confusionoverrightandwrong,justandunjust;and
itpredisposesustoillnessesrelatedtothefirstthreechakras.
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• Tantricritualsarethemeanstorestorebalancewithinandwithout.Tantricphilosophy
overcomesconfusion.Intheshortterm,weneedyogicallyinspiredtantrictechniques,or
tantricallyinspiredritualtechniques,tohealthefirstthreechakras.
• Firstchakra:fear,insecurity,doubt,sloth.
• Secondchakra:desire,conflict,attachment,killingtheconscience.
• Thirdchakra:power,possession,position,prestige.
• Tantricritualsaredesignedtohelptheconcernsofthesethreechakras,andtobringusto
theloveattheheartcenter(anahatachakra)andtheclarityofmindattheeyebrowcenter
(ajnachakra).
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Study Questions: 01.Whatisthepurposeoftantricrituals?
02.DoestheworldtodayresembleEarthatthetimeofVaraha’sincarnation?
03.Doestheprevailingworldviewconformwiththetantricperspective?
04.Doyouseeanyevidenceofchangesinperspectiveintheworldatlargewithregard
totheenvironment?
05.Withregardtoglobalwarming,whatkindsofsolutionswouldatantricworldviewreject,
andwhatkindsofsolutionswouldarisefromatantricperspective?
06.Whyaretheingredientsandtoolsusedinritualsimportant?
07.Whatisthefoundationoftantricrituals?
08.Whatdifficultiesmustbeovercometoperformtantricritualseffectively?
09.Whatisthenatureofthethoughtsandwordswearecollectivelybroadcasting
throughouttheworldtoday?Considerthecontentbroadcastthroughradio,television,
andtheinternet.
10.Whyisitimportanttomaintainpurityofthoughtandspeechwhenconductingrituals,
ordoingpractice?
11.HowisAyurvedarelatedtoyogaphilosophy?
12.Whatisamaandwhatarethepathwaysforitsaccumulation?
13.Whydoyouthinkthepelvicenergycentersaresoeasilydisturbedandcontaminated?
ConsiderBhutaBaba’sdescriptionofa“human.”
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Lecture 2: The Dynamics of Tantric Rituals (Parts1and2)
Outline 1. Fundamentaldifferencebetweenaceremonyandatantricritual
a. Differencesbetweentantricritualandceremony
b. ExampleofrecentwarprotestsandGandhi’ssaltmarch
c. Ritualsneedconcentratedenergy,focus,andunderstanding
2. Understandingtheanatomyofrituals
a. Knowingwhatyouwanttoachieveandwhy
b. Determinationandconcentrationofenergyareessentialforsuccess
c. Knowingthepropermeans,tools,andingredients
d. Breathelifeintotheritualwithprana dharana
3. Propercommunicationwiththeforcesofinterest
a.Thesubtleworldisunfamiliar;weinferitsexistence,butusuallydonotexperienceit
directly,andthereisexistenceatanevenmoresubtlelevelthanourinference
b. Ritualsaredesignedtoreachthepresidingforce,theessenceitself
4. Thetantricconceptofapurva:givingbirthtoanewrealitythroughtantricrituals,and
reshapingourdestiny
a. Understandinggoals:worldlyorspiritual,andfocusinggoals
b. Stepsinapurva:havingaplanofactionandtheimplementationoftheplan
5. Howapurvaworksinaccordancewiththelawofkarmaandhowtantricrituals
createapurva
a. Groupsofsimilarkarmasarestoredtogetherinakarmashaya—apackageofkarma
b. Thefruitsofthebroadcategoriesofpleasantandpainfulpastkarmasareconnected
toouroveralldestinyandresultinourcurrentbirth
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6. Tantricritualscreateakarmashaya,whichmaycounteraparticularhabitorproblem
a. Punyakarmashaya—virtuous,precise,andfocusedkarmacreatedbyatantricritual
b. Punyakarmashayacanchangeatroublesomeinclinationorhabitbycreatinganew
realitythatisindependentofpastkarmas
c. Thisishowtantricritualscreateapurva—anew,desirable,concentratedrealitythat
hasthepowertoensurethatpastactionsbearfruitinaccordancewithyourplan
inthefuture
7. Themaincomponentsoftantricrituals
a. Preciseprocedure,clearintention,unwaveringfaith,correctritualingredients,proper
wayofinvokingthedivinities,buildingafirecorrectly,andchannelingtheenergy
engenderedbyritualtotherightplaceattherighttime
b. Intantricrituals,mantra,yantra,visualization,andfireofferingsarethemainforces—
thefactorswhichfortifytherestoftheritualprocedureandprocessesandawaken
thedormantforceoftheherbs,gems,orritualmaterials
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Lecture Notes
The Fundamental Difference Between a Ceremony and a Tantric Ritual• TheprotestofwarwithIraqinvolvedmillionsofpeople,buttheywereexpressingtheir
opinion,andtheirprotestwasnotfocusedenoughtomakeadifference;theywentback
totheirnormallifeattheendoftheday.
• MahatmaGandhi’ssaltmarchprotestisanexampleofactionwithintensedetermination,
clarity,focus,andunderstanding,whichmadeadifference.
• Similarly,aritualhasthisdeeplevelofunderstandingandintenseconcentrationof
energy.Itisnotexpressingadesireoropinion;itisnotsymbolic;itisnotculturalor
custom-driven.
• Aritualismethodicalandenergeticallyconcentrated.
• Anotherexamplegivenisoftheheatinaroom.Ifyoucompressalltheheatintheroom
intoasmallspaceitisveryhotandwillboilwaterandcookyourrice;oriffurtherconcen-
trated,itwillweldmetal;butifitisdiffusedintheroom,itwillnevercookyourrice.
Understanding the Anatomy of Rituals• Ritualsarepurpose-drivenandwell-planned.Theyrequiretheappropriatetoolsand
meansandingredients:
• Exampleofhowtransportationbylandandtransportationbyairneeddifferent
vehicles.Theenergyisthesame,butthemeansmustbedifferent.
• Thenatureofyourgoalsandobjectivesandthespace,time,andkindofsocietyor
individualyouareallfactorintheingredientsandmeansusedfortheritual.
• First,youmustunderstandwhatyouaretryingtodoandwhy:
• Understandwhatisrequiredinordertodowhatyouwanttoachieve.Exampleof
tryingtomoveachairwithoutusingtheappropriateforce.Youcouldspendmuch
energyover20yearswithoutovercomingtheinitialinertiainthechair.
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• Anotherexampleofjogging—thefirst5minutesjustwarmsupthemuscles;only
after15minutesormoredoesthemetabolicratechangeandthebenefitsaccrue.
Andyoumustexerciseagainthenextday,becausethisisthewaythebodyis
designed.
• Ritualsaredirectedeithertopersonalunfoldment,empowerment,and
enlightenment;ortheyaredirectedtowardthewell-beingofothers,of
nature,orthesocietyorenvironment.
• Second,intensity,force,willpoweranddeterminationareneededforrituals:
• Pranadharanacanbedoneinternallytoconcentratethisenergy.
• Pranadharanacanalsobedonebytheritualisticmethodusingprana
pratishthaandmantras,yantras,herbs,andothertools.
• Onlyafterlifehasbeenbreathedintothephysicalcomponentsofritualsdo
suchritualsofsprinklingwater,ringingbells,etc.,haveanypower.
• Theyogicstyleofpranadharanawasstudiedinthefirstseminar,Tantric
TraditionandTechniques,andbreatheslifeintoourownbody,mind,
senses,thoughts,speech,andactions.Itinvolvesconcentratingthepranic
forceatthenavelcenterandthentransportingitintothedifferentparts
ofthebody,orintomantras,yantras,ordeities,orintoourritual.Prana
pratishthaisbreathinglifeintoalocus,inthiscase,theritualitself.
Proper Communication with the Forces of Interest• Wecancommunicatewiththatwhichweknowandunderstand:
• Exampleofnotbeingabletospeakthelanguageofanotherculture,thoughwe
wouldliketoconductbusinesswiththem.
• Wearefamiliarwiththematerialworldandhavetrainedthesensesandmindto
understandit;butwehaveahardtimeunderstandinganythingoutsidethedomain
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• ofourperception.Sowehaveextendedourperceptionthroughtoolslike
microscopesandtelescopestoexpandourunderstanding.
• Weinferexistenceandunderstandingofsomephenomenathroughobservation
andreasoning.
• Anotherlevelofrealityexistsbeyondinferenceandtheexperienceofthematerialworld:
• Thisextremelysubtleforceistheguiding,presidingessenceofsomething—a
mountain,aperson,turmeric,garlic—whatevermakesitwhatitisandpropelsits
actions:itsessence,itsdefinitivequality.
• Thisisthedivinity,accordingtotantrics.
• Inhumans,thisinnerdivinityiswhatpropelsourthoughts,speech,andaction,and
guidesandgovernsthepowerofwill,thepowerofknowledge,andthepowerof
action.
• Thatsameinnerdivinitymayberegardedasadevilfromsomeperspectives.
ExampleofKamadevaversusManmatha.Itisthesameforce,butisseenas
Manmatha—thechurnerofthemind,aproblemmaker—bynon-tantrics,whilefor
tantricsManmathaisKamadeva—theprimordialmasterwhositsdeepinthecave
ofourheartanddrivesthechariotoflifetoitsdestination.Heisthespiritofguru
shakti,theseeroftheSriVidyamantra,andtheteacherandprimordialmasterof
themostexaltedyantraofthetantrictradition,theSriChakra.
• Examplesofinneressenceusinggarlic,turmeric,andartificialfood.
• Ritualsaredesignedtoreachandconveyamessagetothatpresidingforce,thatruling
divinity,ofwhateveristheobjectoftheritual.
• Withritual,youcommunicatewiththeessenceofsomething,thepresidingforce,
theinnerdivinity,initslanguage:youmustfirstidentifytheinnerdivinity—thegods
andgoddesses.
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• Wesufferbynothavingrealizationofourowninnerdeity,bynotknowingour
ownessence,ourown“activeingredient.”Alltheforceswithinyouareunderthe
leadershipofthepresidingdeitythatisyou.
• Tocommunicatewiththatpresidingdeityinritual,alsoaddressthosedeities
undertheruleofthepresidingdeity.Differentingredientsandprocedures,
differentmantras,differenttools—alltheseorganizeandcreatethestructurethat
allowsaccesstothepresidingdeity:
• ExampleofthepresidentoftheHimalayanInstitutegreetingthepresidentof
IBM.EveryoneattheInstituteneedstoknowwhothepresidentis,andwho
istheappropriatepersontogreetIBM’spresident.
• Intantricrituals,themethodologyiswell-defined,sothecommunication
isclear.
The Tantric Concept of Apurva: Giving Birth to a New Reality Through Tantric Rituals, and Reshaping our Destiny
• Needtounderstandyourpurposeandgoal—whetheritisforworldlyorspiritualpersonal
benefit,orforthebenefitofalargeraspectofcreation:
• Worldlypersonalgoalsmaybehealing,eitherphysicalorpsychological,foryourself
orforsomeoneelse;orforprotection.
• Spiritualpersonalgoalsneedtobefocusedandpreciseastowhatyouwantto
achieve,andwhichtypeofdivinityyouseektoreach.Generalprayersmaybelost
intheoceanicexistence.
• Apurvaiscreatedbytantricritual:
• Ameans“not;”purvameans“before.”Apurva:somethingthatdidnotexist,now
existsbyvirtueofyourpractice.Aritual-createdapurvacreatesanewpattern
whichprojectsintothefutureandcreatesanewreality.
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• ExampleoftheInstitutechangingitsmanagementstyleandbusinessstructure.
• Stepsinapurva:1)aplanofaction;amap;and2)implementationoftheplan.
• Thenatsomepoint,thenewrealitybeginstoexistandithastheabilitytoeither
neutralizetheeffectoftheoldreality,ortomodifythepre-existingsituation,or
givebirthtosomethingnew.Thisischangingdestiny.
Apurva and the Law of Karma• Apurvaworksinaccordancewiththelawofkarma.Everyactionleavesasubtle
impressioninthemindfield,andthoughthiscannotbedestroyed,itcanbechanged
andtransformed.
• Theprocessofthestorageofimpressionsinthemindismethodical,andifnot,then
theretrievalofthoseimpressionswillbehodge-podgeandunorganized.Thethoughts,
speech,andactionsofadisturbed,distracted,orstupefiedmindwillhaveunclear,
disturbed,anddistractedeffectsandimpressions,andwillbestoredinan
unorganizedway:
• Exampleofawarehouse:objectsarestoredingroups.Best-sellingobjectsare
storedinthefronttobeeasilyaccessed.Thereisasystemandareasonforhow
thingsarestored.
• Inthemind,agroupofsimilarkarmasarestoredtogetherinasystemcalled
karmashaya. Ashayameans“pouch,basket,package,orcontainer.”Karmashaya
means“thecontainerforkarma.”
• Asinthewarehouseanalogy,intense,significantkarmas,whichmustbe
dischargedinthenearfuture,arestorednearthefront.Themoregeneralkarmas,
withlessurgency,arestoredfurtherintheback.Thisishowkarmashayaworks.
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• Thefruitsofthebroadcategoriesofpleasantandpainfulpastkarmasareconnectedto
ouroveralldestinyandresultinourcurrentbirth.Thereisnotmuchfreedomtochange
thesekarmicexperiences,whicharenormallyacombinationofbothgoodandbadkarma:
• Usuallyonegroupofkarmastakesthelead.Youcanmitigatesome
undesirablemanifestationsbytakingmedicine,seeingatherapist,changing
yourlifestyle,practicinghathayoga,etc.
• Butsomelessthandesirablesituationsseemnottochange,despiteallthe
effortsyoumake.That’sbecausetheremaybeamoresubtlecause,
needingamoresubtlesolution.
Tantric Rituals Create a Karmashaya, Which May Counter a Particular Habit or Problem
• PatanjalidescribeskarmashayaintheYoga Sutra—themastertextbookofallaspectsof
yoga.Becauseofkarmashayawearewherewearetoday.
• Tantricritualscreateauniquekindofkarmashaya,calledpunya karmashaya.Punya
karmashayaisveryprecise,focused,andvirtuous:
• Theritualcreatesauniquekarmainauniquepackagewithauniquedelivery
system.Exampleofovernightdeliveryofpackagesversusstandarddelivery.
Punyakarmashayaistargeted.
• Theritualproducesafocusedresultthatremovesonenegativetrainofthought,
forexample,onetinydefect;butwithfreedomfromthat,yourlifechangesforthe
better,andyoucancontinueyoursadhana.
• Fromthenon,youjustneedtoremindyourselfnottofallbackintothatpattern.
• Thisishowatantricritualworks—itcreatesanewentitywithpurposeandfunction,andit
issoconcentratedthattheeffectofthepracticecannotbeneutralizedbythebadkarma
ofyourpast.
• Theritualcreatesanewstand-alonesetofkarmas.
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• Thekarmasofthepastmayprovideobstaclesduringtheritual,andforthatitisimportant
tohavelayersofprotection—tohavesecondaryandauxiliarypracticestoprotectyouand
theritual.Theseareasimportantasthemainpractice.Thesecondarypracticesprotect
youfromyourownkarmicinfluences.
• Tantricritualscreateapurva—anewdesirable,concentratedrealitythathasthepowerto
nullifyormodifyyourpast,andensurethatyourpastactionsbearfruitinaccordancewith
yourplaninthefuture,regardlessofhowill-performedtheywereinthepast.
The Main Components of Tantric Rituals• Themaincomponentsareapreciseprocedure,clearintention,unwaveringfaith,correct
ritualingredients,theproperwayofinvokingthedivinities,buildingafirecorrectly,and
channelingtheenergyengenderedbytheritualtotherightplaceattherighttime:
• Preciseprocedure.Thisincludespurificationofyourself,theatmosphere,the
environmentaroundyou;protectionfromundesirableforcesintheenvironment;
andknowingwhatkindofdivinitiestoinviteandinvoke,andwheretoplacethem.
• Clearintention.Knowexactlywhyyouaredoingthepractice.
• Unwaveringfaith.Understandingtheconceptsandthebasisfortheritualshelps
youcultivatethisfaith,asdoesunderstandingthatritualsarenotceremoniesor
culturalevents:
• Faithisduetoacontinuousunbrokenstreamofknowledge.Thisistrueof
businessandscienceaswell.
• Needtrustintheritualandinthedivinities.Exampleofunderstanding
turmericanditsessence,knowingthemantratocommunicatewithit,and
beingsureoftheappropriatenessoftheyantraormandalatouseforthe
souloftheturmericinvitedtotheritual.Thereisanentirepracticethatis
donewiththemahamrityunjayamantraandturmerictoreleasethehealing
powerofturmeric.
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• Youarenotlookingforthesymbolicmeaningoftheyantraorofthe
turmeric,anymorethanyouarethinkingthatyourhusbandhasasymbolic
meaning.Heisreal.
• Correctritualingredients.
• Properwayofinvokingthedivinities.
• Buildingthefirecorrectly.
• Channelingtheenergyengenderedbytheritualtotherightplaceattherighttime.
• Intantricrituals,themantra,yantra,visualization,andfireofferingsarethemainforces—
thefactorswhichfortifytherestoftheritualprocedureandprocesses:
• Thepurposeoftheapplicationofthesefactorsistoawakenthedormantforce
oftheherbsorgemsorwhatevermaterialsyouareusinginyourritual,andthe
divinitiesbeinginvited.
• Thisisjustliketheyogicpracticeofpranadharana,wherethepurposeistoinfuse
spaceatthenavelcenterwiththepranicenergyfromtheeyebrowcenter.Inthis
waytheingredientswhichareanintegralpartoftheritualarelivingingredients.
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Living Tantra Guidebook 2-25
Study Questions 01.Whatisthedifferencebetweenatantricritualandaceremony?
02.Whyarethetools,ingredients,andproceduresinaritualimportant?
03.Whymightourritualnotbesuccessfulevenifwearedeterminedandfocused?
04.Explainthemeaningofapurva.
05.Whatisakarmashaya?
06.Whatkindofakarmashayadoritualscreate?
07.Howcanakarmashayacreatedbyaritualhelpus?
08.Whatmustwedotostabilizeandcontinuereapingthebenefitsofaritual?
09.Howistheeffectofaritualrelatedtoyourpreviouskarmas?
10.Describethepurposeoftantricritualsinlightofkarma,karmashaya,andtheconcept
ofapurva.
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Living Tantra Guidebook 2-27
Lecture 3: The Tantric Way of Invoking the Forces of Nature
Outline 1. Introductiontothethreemaincomponentsofrituals
a. Invocationoftheforceordivinitywhichisthefocusoftheritual
b. Preparationforgreetingandmanagingthedivinitythatisinvited
c. Procedureforbuildingthefireandmakingofferings
2. InvocationusingtheVishveDevaSukta
3. Creatinganinfrastructuretosupportthepresidingandotherdeitiesduringtheritual,
usingtheSarvatoBhadraYantra
4. Additionalinvocations
a. Toforcesthatremoveobstacles(Ganesha)
b. Toprovideaconduitforrevelation(BatukaBhairava)
c. Toconnectanduniteus(the64yoginis)
d. Totheguardiansoftheplaceandthedirections
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Lecture Notes
The Three Main Components of Rituals• Thethreecomponentsareinvocation,preparation,andappropriategreeting,offerings
andprocedures:
• Infrastructureandprotocolsupportandmaketheritualwork.Themoreimportant
theguestis,thebiggertheinfrastructureneedstobe.Exampleofweekly
meetingsofthelocalRotaryClubversusavisitbythegovernor,orthepresident
oftheUnitedStates.ExampleofpreparationfortheOlympics.
• Partofprotocolisknowingwhatkindofingredientstouse,inwhatproportion,how
tomixthem,wheretobuildthekundaoraltar,andwhatthesizeandcomposition
ofaltarshouldbe.
• Thesystemofintroduction,greetingandhonoring—nonverbalcommunication
ofplacementandstance.Exampleoftheseatingarrangementandgreeting
arrangementsforthepresident.
• Understandingtheproperwaytogreetandinviteisessentialtoachieveyour
purpose.Youmustunderstandthenatureandrealityofthatwhichyouareinviting
inordertogivetheproperinvocationandinvitation.
Invocation Using the Vishve Deva Sukta• Firstinvokethepresidingdeityofrituals,andthegroupof33divinitieswhomaintain
lawandorderinourpersonallifeandinthenaturalworld.Thisinvocationisusedfor
ritualswithhighaspirationsandtheintentiontobringlastingtransformationtotheinner
andouterworlds,regardlessoftheexactfocusormaindeityoftheritual.
• Thisgroupof33divinitiesiscalledgana,meaningthatcountlessdivinitiesare
includedinthisgroupof33.Allareinvokedbythe10mantrasoftheVishve Deva
Sukta.(FormoreabouttheVishve Deva Sukta,visitHimalayanInstitute.org/resources)
• Whenthissuktaisrecitedproperly,themaindeity,accompaniedby33other
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deities,mustcome,becausethisisthegoverninglaw.Exampleofthepresident
oftheUnitedStatesbeingmadeupofallthecitizensoftheUnitedStates,and
representingapowerfulideawhichisgovernedbytheConstitution.The
Constitutiondefinestruthandjustice,andthepresidentandCongress,etc.,are
thephysicallymanifestformsoftheConstitution—theyembodyit.
• ThissuktaislikeinvitingtheWhiteHouse;youinvitetheWhiteHouse,nota
particularoccupant;andtheWhiteHousefiguresoutwhotosend.Themain
deityissomeformofpureconsciousnessinyou,anditcomesinaformthatis
appropriatetothenatureoftheparticularritualyouareperforming.
• Theritam,ortheconstitutionorlawoftantricrituals,authorizestheVishveDeva
Suktatoinvoketheseforces.
Creating an Infrastructure to Support the Deities—the Sarvato Bhadra Yantra
• Sarvatomeans“ineveryrespect,ineverymanner,foreverypurpose.”
Bhadrameans“thatwhichisauspicious,good,appropriate.”
• Thisyantrabecomestheresidenceoftheinvokeddeitiesduringtheritual.Justasyour
mindhasspaceforaninfinitenumberofthoughtsandideas,theSarvatoBhadraYantra
hasspaceforaninfinitenumberofdeities.
• ForinstructionsonhowtoconstructtheSarvatoBhadraYantra,andhowtopurifythe
spacearoundit,andprotectit,visitHimalayanInstiture.org/resources.
Additional Invocations • AdditionalinvocationsaremadetoGanesha,BatukaBhairava,the64yoginis,andthe
guardiansorprotectorsoftheplaceandthedirections,offeringthemaseatintheSarvato
BhadraYantra:
• Invokingtheforcethatidentifiesorremovesobstacles.Intantricpractice,this
forceisGanesha,andhecancreateorremoveobstacles,allwiththeintentionof
helpingyou.Heistheforceofyourownintelligence,yourownconscience,your
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owndetermination,andyourownguide.Hehelps,guides,protectsfromall
dangersandobstaclesbeforeandafterthepractices.Andheisalsothe
gatekeeperatthedoorofyourownconscience.
• Ganeshaisapopulardeity,butthesimplisticdepictionsofhimaretheresult
ofignorancecreepingintoreligion.Inthetantrictradition,heisthevisionary
withinyou,theindomitablewillwithinyouwhoalwaysplayfullyaccompanies
youandisdelightedwhenyouareinspiredtoreachthehomeofhis
parents—ShivaandShakti.
• Invokingtheforcethatservesasaconduittorevelation—BatukaBhairava.Hemakes
suretheflowofrevelationanddirectexperienceemergingfromthedepthofyour
ownbeingisnotblockedorconfusedorcontaminatedbyyourowninferiormindor
thehabitsofyoursenses.Heisanotheraspectofyourintelligence,theaspectthat
channelsthevastunconsciousmindintothemortalframeofyourbodyandmind.
• Invokingthemotherthatintegrates,unites,andnourishesusinher64aspects—
the64yoginis.Theyare64innumberformanyreasons,includingthe64arts
andsciences.
• InvokingKshetrapala—theprotectorofsacredplace,theyantra,andourbodyand
mind.Kshetrameans“field,”andpalameans“protectororguard.”Thebodyand
mindarethegroundforourpractice,likeafieldinwhichwearecultivatingspiritual
crops.Intheyogicaspectofsadhana,theSamayaschoolofTantra,thebodyitself
istheSarvatoBhadraYantra.
• InvokingDashadikpala,theprotectorofthe10directions(8cardinaldirections,
plusupanddown).Correlatesonthementalleveltothedirectioninwhichwe
aremoving,orthelackofdirectionwhenweareunclearorfullofdoubt.So,
Dashadikpalagivesusdirectioninthephysicalsenseaswellasinlifeitself,andis
invokedintheSarvatoBhadraYantra.
• Seewww.HimalayanInstitute.org/Resoucresforalloftheseinvocationmantras.
Nowwearereadytobuildthesacredfireforthefinalphaseoftheritual.
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Study Questions 1. Whatarethethreecomponentsofanyritual?
2. Describeeachofthethreecomponents.
3. Whatistheconceptofritam?
4. WhatistheroleofGaneshainritual?WhatistheroleofGaneshainthelifeof
apractitioner?
5. Brieflydescribetherolesofthefollowing:
BatukaBhairava
The64yoginis
Theprotectorsoftheplaceandofthedirections
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Lecture 4: The Tantric Method of Building a Sacred Fire
Outline 1. Ritualprocedures:invocation,infrastructure,andgreetingwithrespect
2. Fireofferingformatversusnon-fireofferingformat
3. Fireofferingproceduresandinfrastructure
a. Buildingakunda(firepit)
1. Generalsizeandshape
2. Selectingtheproperlocation
b. Selectingfirewood
c. Ignitingandpropitiatingthefire
d. Generalinstructions
e. Offeringstotheforcesofinterest
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Lecture Notes
Ritual Procedures: Invocation, Infrastructure, and Greeting with Respect
• Exampleofaguestaccompaniedbyanentourage:howyouarrangeservicesand
accommodations,andhaveastaffwithassignedrolestoplaytotakecareofthe
otherswhileyouentertainthemainguest.Importanttochooseappropriateactivities
andentertainment,dependingonthenatureandstatusoftheguest.Thisisexpressing
yourrespect.
• Thison-the-spotinteractionandcommunicationincludesrecognizingand
acknowledgingthenatureandidentityoftheguest(deity).Mustacknowledgeand
knowhowmuchandwhatkindofrespecttooffer.Oneofthebiggestmistakesin
tantricritualisnottooffertherightkindoftreatment.Thisiswhytantricritualsare
keptsecret.Thewrongbehaviorataritualruinstheeffectiveness.
Fire Offering Format Versus Non-Fire Offering Format• Someacknowledgementsandofferingsareculturalandnotintheformofafireoffering.
Thenon-fireofferingsmaybebuiltintotheinfrastructure;thatis,youprepareingredients
likeflowersorincense.Oryouhavemudraswhichareusedtogreet,likeshakinghands:
• ExampleofQueenElizabethvisitingakinginCameroon,Africa,wheretheking
doesn’tshakehandsorspeak.Thereisanotherwayofexpressingrespect.Thisis
thenon-fireofferingformat.
• AnotherexamplegivenofbeingabletowashfeetinIndia,butnotinTibet,where
itiscold;andhavingtotakeoffshoesinIndiabeforeenteringasacredspace,but
notinTibet.Alloftheseareculturalaspects,andmayormaynotbeimportantto
theritualofinterest.
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Fire Offerings Procedures and Infrastructure • Fireofferingshaveasetstructurewhichisverymethodicalandnotaculturallybased
procedure:
• Buildingthekunda,orfirepit(seeavideoofPanditjibuildingakundaonlineat
HimalayanInstiture.org/resources):
• Theshapeandsizedependonthenatureoftheritual.Triangular,
rectangular,andcircularkundashavedifferentpurposesanddifferentkinds
offirewhichwillbeinvokedinthatparticularkindofkunda.Ritualsofa
generalnatureforpeaceandprosperityatbothamaterialandspirituallevel
canuseageneralshapeandsize(square).
• Selectingtheproperlocationforthekunda:certainritualsmayrequirea
riverbankoramountaintop,orabarn.Someyoucandoinyourhomeor
whereveryouare.
• Selectingwoodforthefire:
• Thebestwoodisfromatreethatusedtobearfruitorhasafragrance.But
usecommonsense.
• Theproperwayofarrangingwoodinthekundaallowsforventilationandair
circulation.
• Ignitingandpropitiatingthefire.(VisitHimalayanInstiture.org/resourcestolearn
thesemantras.)
• Mantrastoignitethefireandinvitethefiretothekunda.
• Thenasetofmantras(AgniSukta)topropitiatethefireitself.
• Thesemantrasareusedwiththeofferingofghee(clarifiedbutter)
fromacow.
• Ifyouaredoingaveryspecifickindoffireoffering,thenafterthegeneral
offeringstothefirewithghee,youmayofferaspecificingredientwitha
specificmantratoinvokeaspecifictongueofthefirewhichisneededfor
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theparticularritualyouaredoing.Inthatcasethebutterofagoat,camel,
orsheep;orsesameoilwitharomaticoil;orbuffalofat;orotheruniqueoils
andfatscanbeusedfordifferentspecificpurposes.(Notalltantricrituals
areforspiritualdevelopment;tantricritualsareasciencenotdependenton
goodintentions.Theyarebestusedforpersonaltransformation,sharpening
theintellect,purifyingtheheartandmind,andinvigoratingthebody.)
• Afterthefirehasbeenpropitiated,makeanofferingtothesecondary
divinities,andtothemaindivinity.
• GeneralInstructions:
• Ifyouareusingayantra(SarvatoBhadraYantra)oraltaraspartofthefire
ritual,makesurenoonesitsorwalksbetweentheyantraandthekunda.
• Nooneshouldsitbetweenthemainpersonperformingtheritualandthefire.
• Otherparticipantsshouldsitonthesidesofthekundaotherthantheone
themainpersonsitsat;andotherthantheonewiththeyantra(ifusingit).
• Usecommonsense—ifonthebankoftheriver,don’tsitbetweenthefire
andtheriver,astheriverisalsoadivinity.
• Havewaterathand:ifthefiregetsoutofcontrol,sprinklethewaterinthe
directionofthefiretoinvokethepresenceofwater,butdonotdumpthe
wateronthefire,orgetuptoextinguishit.
• Onceyouareseatedandhavestartedtheritual,donotgetup,exceptif
youneedtoputmorewoodonthefire.
• Ifthefirecomesoutofthekundatoconsumetheofferingswhichhave
spilledorlandedonthesidesofthekunda,allowittohavetheseleftovers.
• Otherwise,theseleftovers,whichhavefallenoutsidethekundaduringthe
fireofferingshouldnotbepickedupandputinthefire.Unconsumed
ingredientsbelongtosomeotherdivinities,andshouldbecollectedand
givenbacktonature.
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• Thelastofferingsareforthelifeforce,thepranicshakti.Theseofferingscomplete
theritual.
• Thenaskthedivinitiestoreturntowherevertheyhavecomefrom,which
isrightfrominsideyouandaroundyou.Youmayusethesamhara mudra
toreturnthemtoyourheart,ifyouhaddoneprana pratishthaandbrought
themfromyourheartatthebeginningoftheritual.
• Otherwise,ifyouusedtheritualtoinvokepranicshaktifromoutside,and
hadnointentionofbringingitfrominsideyourselftotheoutside,then
simplyletthedivinitiesgobacktowherevertheyhavecomefromatthe
endoftheritual.
• For video instructions on building the kunda and selecting and mixing the ritual
ingredients, visit HimalayanInstiture.org/resources.
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Study Questions 1. Arethefireritualproceduresculturallydetermined?
2. Whataretheconsiderationsforselectingthelocationforthekunda?
3. Whatisthemostappropriateingredientforpropitiatingthefireitself?
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Lecture 5: The Dynamics of Sacred Fire (Parts1and2)
Outline 1. Differencebetweenphysicalfireandsacredfire
a. Summaryofthecomponentsoftantricrituals,ofwhichritualsusingsacredfireare
themostimportant
b. Thenatureofphysicalfireandhowithelpshumans
2. Subtleandmetaphysicalaspectsoffire
a. Solarenergy,enliveningbothplantsandanimals(breathingbeings)
d. Prana,thelifeforceandsourceofanimation,connectedtothebreath
c. Theenergyandconsciousnessresidinginandbetweencells
d. Thesacredentityendowedwiththepowersofwill,knowledge,andaction,
whoseexistenceisnotdependentonanythingelse
1.MotherNatureorProvidenceatthecosmiclevel
2.Ourownsoulattheindividuallevel
3. Aspectsofthesacredfire
a. Sacredfireresidingineverycellmakesusbreathe,move,andthink
1. Kundalinishaktiisthevastbutdormantandunknownfireineverycell
2. Pranashaktiistheactivefirewhichwehaveconsciousaccessto
b. Sacredfiredeterminesdestiny
c. Awakensacredfirewiththeinternalpracticesofyoga,orwithexternalrituals
d. Thescienceofpranadharanaandpranapratishthaisusedtotransformanordinary
fireintoasacredfirewithawell-definedpurposeandmeaning;andthatiswhatthe
sacredfireisallabout
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4. Differentformsandfunctionsofthesacredfire
a. Roleinbirthanddeath
b. Concentrationofthepranicforce,infusionofmeaningandpurpose,and
self-awarenessmakeitdivine
5. Internalfireritualsandexternalfirerituals
a. Internalritualsaredoneattheshrinesinsidethebody—thechakras
b. Theinnershrines,altars,andkundasofthehumanbodyaredesignedbynature
andareperfect;unliketheouterkundasandshrinesmadebyhumanintelligence.
Thusinternalfireritualsaremorefruitfulthanexternalrituals,providedonehas
accesstotheinnershrine
c. Outerritualsneedtostrictlyfollowtheproceduressetdownbythelineageof
practitionerswithdirectexperienceandknowledgeofthesacredfire
6. Thesacredfireanditssubdivisions,theirattributesandfunctions,andhowtheywork
insideandoutsidethebody
a. Theexternalfireinritualsworksliketheinnerfireofourbeing,whichdigestsfood
(offerings)andtransformsittotheformneededbythebody
b. Forexternalrituals,offertothefireinitstotalityfirst,thentotheparticularaspector
tongueforaparticularpurpose
c. JatavedasAgni,theknowerofallwhoareborn,isthefireinitstotalityandisthe
priestwhopresidesoverthewholeritual
7. Theuseofrituals
a. Someritualsaremorecleansing-oriented,andsomearemorehealing-oriented.
Usedifferentingredientsintheofferings
b. Ritualsmaybeusedforremovingobstaclesifobstaclesareoverwhelming.
Otherwiseuseritualsformovingforwardintheintendeddirection,anddon’tfocus
ontheobstacles
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Lecture Notes
Difference Between Physical Fire and Sacred Fire• Thefireofferingisthemostimportantaspectoftantricrituals.
• Summaryofthecomponentsoftantricrituals:
• Invocationofthedeity.
• Buildingtheinfrastructure.
• Seating,propitiation,andcommunicationwiththeforcesofinterest:
• Inthecaseofthefireritual,thedeitieshavebeeninvitedtoayantra,and
thefireritualisdoneinthepresenceoftheyantra.
• Follow-upaftertheritualisover.
• Physicalfireconsumesfuelandproducesheat,light,smoke,andashes.Weuseitin
dailylifetocookfood,runindustries,etc.:
• Becausehumanscanusefire,theylearnedtodominateotherspecies.Inthe
evolutionofintelligence,humansbegantounderstandfire,meaningtheycould
produceit,controlit,anduseit.
• Firebecameanextensionoftheirintelligence,atool,ameanstoaccomplish
something.
Subtle and Metaphysical Aspects of Fire• Thefunctionoffireisalsomoresubtle.Differentformsoffireoperatedifferently.The
sunbringsheat,andphotosynthesisbeginsinplants;animalsbegintomove.Bothare
animatedbysacredfire.
• TheAtharva Vedadescribesthesuntouchingtheleavesofthetree,whichthensuddenly
wakesup.
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• Inourbodies,theequivalentisthemovementofthebreathwhichisconnectedtoprana—
thelifeforcethatmovesinsideusandmakesusmove:
• Thephenomenonofbreathingdefinesalivingbeing.Thephenomenonof
breathing,movement,animation,pulsationisprana—theverybasic,fundamental,
primevalforceofanimation.
• ThisisthesubjectoftheKena Upanishad,inwhichsixgreatyogamastersasked
thesagePippalada,“Whatmakesthingsmove?Propelledbywhichforcedoesa
thingcomeintomotion?”
• TheanswerisalsoexploredintheMundaka, Katha,andShvetashvatara
Upanishads,andintheAtharva Veda,andisfurtherelaboratedinthetantric
scriptures,especiallytheSvacchandaTantra.Itisfullyexpandedinthe
SriVidyatradition,whichisthesubjectofthesixthandfinalseminarinthe
LivingTantraseries.
• ThescienceandpracticeofTantrabegantoblossomwiththediscoveryofthisunique
kindofconsciousnesswithitsself-containedpulsationfoundintheminutestentitiesofthe
universe.Itiscalledanga,thatwhichmoves:
• Angaendowspurpose,reason,intelligentpulsation,andpurposefulmovementand
meaning;itexistsineverycellandeveryatom.
• Apointofreferenceinspaceandtime,propelledbyitsowninherentkama—will—
splitsandunfolds.Thisprocessisshowninayantrausingabindu,fromwhich
evolvesadownward-pointingtriangle,whichistheyoni,thewombfromwhichthe
entireuniverseevolves.Theforcethatresidesthereistheprincipleofanimation—
consciousnesssaturatedwithintelligence(chit),aswellasbliss(ananda):
• Thatforceiscalledangushtha,theonewholivesintheanga—thatis
consciousnesssaturatedwithintelligenceandjoy.
• Thatangushtharesidesineverycell;itisself-awareness,thesoul,the
livingentity.
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• Eachcellbreatheswithpurpose,touniteandembraceothercells,toconnectwith
them.Thisinherenturgeiscalledkama, kama kala,orkama tattva:
• Theprimordialwill,intention,desiretoembracethelifeforce,andthelocus
ofthelifeforce—thatiskama,alsoknownasManmatha—theforcethat
churnsthemindanddrivesustobreatheandtoconnect.
• Atthecellularlevel,cellsbreathe(cellularrespiration)withpurpose,and
connectwitheachother,multiply,andformorgansandtissues.
• Theonewhobreathesresidesinsidethecellandexistedbeforethecell.Because
oftheonewhobreathes,matterwasdrawntoformabody.
• Thissameprocessdescribestheoriginoftheuniverseatthecosmiclevel:
• FromtheBigBangcamematterandenergyandtimeitself,andallwereequally
distributed.
• Pureatman,pureconsciousness,thebasicfundamentalprincipleofenergy,does
notdependonanyformofmatterorenergyforitslocus.Itexistsindependently
andisthesourceofallotherforces,havingitsownwillandintelligence.
• Becauseofthat,abodyofmattercollectsandevolvesintostars,planets,etc.
• Similarly,inourownbodyexistsasacredentitywhoseexistenceisnotdependenton
anythingelse:
• Thisisconsciousness—thesacredfire.Anditisactuallyprana.Theanimated,
radiantaspectofourownsoulisprana shakti.
• Jnana, bala,andkriya—intelligence,vitality,andthepowerofaction—areinnate
andintrinsictopranashakti.
• Thesethreepowers—thepowerofwill,knowledge,andaction—wecallMother
Nature.
• Thismovingforce,thefireofintelligence,thefireofconsciousness,issacred
becauseitleadstothetotalrevelationofitself,anditispresentineverything.
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• Therealizationofthesacrednatureoffire—anaturalmanifestationofthatforcewhich
movesbyitsownintrinsicvirtue—isthehighestspiritualexperienceoftheEast.
• Ourownsoulisthatwhichmovesandmakeseverythingmove.Ourownpranashakti
pulsatesandmakeseverythingmove.
• Alivingbeingisaprani—onewhobreathes.
• Tantradistinguishesthedifferentkindsoflivingbeingsorpranisonthebasisof
thenatureoftheirmovementandtheirfunctionandpurpose.
• Somecreaturesareawareoftheirintelligenceandpurpose,butsomearenot.
Allarepranis.
Aspects of the Sacred Fire• Thesacredfireresidesineachcellasangushtha.Italsoresidesbetweenthecellsandis
thatwhichrelatestwocells.Itmakesthemmultiplyandassignsfunction,purpose,and
organizationtothegroupsofcells,andsoformsorgansandtissues.
• Thatwhichmakesusbreathe,makesusmove,makesusthink,makesusspeak,the
tantricscall“fire”andshakti:
• Thevastbutdormantformofshaktiresidingineachcell,limb,andorganis
kundalinishakti,theunknownpartofourself.
• Thepartofthatenormouspowerandintelligencewhichisactiveandwhichwe
haveconsciousaccesstoiscalledpranashakti.
• Bothkundalinishaktiandpranashaktiareaspectsofthesacredfire.
• Thesacredfireofpranashaktideterminesthecourseoflifethroughourthoughts,speech,
andactions.
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• Tantricstrytoawakenthatsacredfireintwoways:
1. ApplytheyogicprocessoftantrickriyaintheSamayapath:
• Thisinvolvespranadharanatogaindirectexperienceofthepranicfireand
thefieldofpranicshakti.
• Anythingbroughtintothatfieldbeginstovibrateandbecomesalive.
• Bringgodsandgoddessesfromdifferentchakrasormarmapoints—the
ideas,images,orbeliefsfromvariousaspectsofyourmindfieldwhichare
inertandasleep—anddropthemintothatanimatedpranicfield,thesacred
fire,atyourajnachakratoenlivenandawakenthem.
2. Awakenthesacredfireintheexternalfireplace,thekunda:.
• Toawakenthefireatthenavelcenterintheinternalyogicmannerrequires
muchyogasadhana,butthisexternalmethoddoesnot.
• Lightthefireinthekunda,andimbuethatfirewithmeaningandpurpose.
• Thepurposeoffireatacrematoriumistoburnbodies.Anotherfireburns
downyourhouse.Anotherfireneedsapersoneducatedinthespiritual
scienceoffiretoigniteitproperly.Somefiresareforweddings,somefor
otherceremonies,andsomefortantricrituals.
• Thebottomlineisthatthefireyouaretryingtoigniteoutsidefortantric
ritualsisthesamefirelitinsideusbyMotherNature.
• ThesacredfirelitbyourDivineProvidenceresultedintheformationofourbody,whichis
abeautifulyantraandanaltarthatincludesmanyyantrasandmandalas:
• Sevenornineofthosealtarsareparticularlyimportant.Theyarethechakras.
• MotherNaturedidpranapratishthaandpranadharanaonourbehalf.
• Greatenlightenedsoulsdiscoveredthescienceofpranadharanaandpranapratishtha
andsharedtheirknowledgeofhowtotransformanordinaryfireintoasacredfirewitha
well-definedpurposeandmeaning;andthatiswhatthesacredfireisallabout.
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Different Forms and Functions of the Sacred Fire• Fireinstars,inthedigestivesystem,inanger,inlove,thatburnsdownahouse,that
acceptsoblations—allthisisthesamefirewithdifferentfunctions.
• SeeThe Pursuit of Power and Freedom,Panditji’stranslationoftheKatha Upanishad,
andAt the Eleventh Hourformoredetailsonthespiritualsignificanceoffire.
• Lifeanddeatharedefinedbythepurposefulfunctioningoffirewithin:
• Inlife,fireleadsthebodyandmind,keepingtheconglomerateofcellsaliveand
workingwithacommonpurpose.
• Indeath,thefireisstillthere,butwithadifferentpurpose;andthereisstillakind
oflifeinthecellsthemselvesthatfeedstheweboflifeasthebodydecomposes.
• Thelifeforceiseverywhere;theconcentrationofthepranicforce,andtheinfusionof
meaningandpurposebringitintoacompletelyfunctionalstate.Thisispranapratishtha.
• Thesacredfireisthatwhichhaspurposeandknowsitsmeaningandpurpose,isaware
ofitsexistence,andgivesmeaningandpurposetoeverythingittouches.
Internal Fire Rituals and External Fire Rituals• Theproceduresforpropitiatingthefirearethesamewhetheritisaninneroranouterfire.
• Aninternalfireritualisforthefirelitinthechakrasofthehumanbodyandfedbypranic
andmantricfirewood.
• TheshrinesanddifferentaltarsofthehumanbodyaredesignedbythePerfectOne—
yourinnateintelligenceandkarma—andtheyareperfect:
• Exampleofacell—designedbythesacredfireandperfectinitsfunction.
• Externalaltars,churches,yantras,icons,etc.,arenotasperfectaswhathasbeen
designedbytheeternalDivineBeinginourownbody.Therefore,ifwecangainaccess
tothekundainthebody,thefireofferingsmadetherearemoresuccessfulandmore
fruitfulthanexternalofferings.
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• Externalritualswillhavegreaterperfectionandaccuracyifinstructionsfromthescriptures
areexactlyfollowedwithnodistortion.Theyarebasedonthedirectexperienceofalong
lineofexperiencedpractitioners.Onceyouhavegaineddirectexperienceandunderstood
thebasicdynamics,thenyoucanaddtothisgreatbodyofknowledge.Otherwise,you
createconfusionforothers,andmayevenharmyourself.
The Sacred Fire and Its Subdivisions, Their Attributes and Functions, and How They Work Inside and Outside the Body
• Fireinthedigestivesystemknowshowtohandleofferingsoffood,basedonwhatis
neededtodigestit.Exampleofacowwithahugecapacityforfood.Theintelligentfirein
thedigestivetractknowswhichfoodtosendontothecow’ssecondstomach,whichto
keepforcud-chewing;andhowmuchsalivatoadd.
• Fromitsseatatthenavelcenter,thefiremanifestsinmanyformswithmanyfunctions:
• Thefirethatpervadeseverynookandcrannyofthebodyisvaishvanara agni.
• Thefirethatdigestsfoodisjathara agni.
• Similarly,thereareotherfiresinthebloodstream,theliver,etc.
• Thewaythedigestivesystemworksisthesamewaytheexternalfireritualworks.
Thetastebudstriggerdifferentresponses,whichresultinthesecretionofappropriate
enzymesanddigestivejuicestoaccepttheofferingoffoodtothestomach.Inthisway,
nutrientsaretransformedintotheformthebodycanaccept,andaretakentotheright
place,fortherightpurpose,andwiththerightfunctionandmeaning:
• Thefirethatpermeatesthebodyalsoresidesinconcentratedformindifferent
partsofthebody,whereitperformstheuniquefunctionofacceptingourofferings
andtransformingthemintothekindofenergyneededbythedivinitiestowhom
wearemakingtheoffering.
• Inreturn,thosedivinities—thebrain,nervoussystem,kidneys,pituitarygland,
heart,etc.—goongivinggiftstous.
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• Wepouroblations,makeofferingsintothegreatkundaofjathara agniatthenavel
center,andthetonguesoffireacceptouroffering(food)andtransformitintothe
appropriatestateofenergyforthedivineforcesthatruleourbody.
• Theofferingsandgiftswereceiveinreturnarehealth,happiness,vitality,strength,
enthusiasm,well-being.
• Inexternalofferings,wefirstinvokethefireinitstotalityandmakeofferingstoit;then
invoketheparticularaspectortongueforaparticularpurpose:
• Analogyofwhenyouaresick,youmakeuniqueofferingsofmedicine—suchas
ibuprofenorTylenolforarthritisorpain.It’snotageneralofferinglikefood.
• Thegeneralofferingisalargevarietyoffoodtonurturethetotalityofthebodyand
mindwithabalanceddiet.Likewise,youfirstgiveabalanceddiettoallthetongues
ofthefire.
• TheUpanishadsandmanytantrictextsdescribethevarioustonguesof
thefire.
• ThenameofallseventonguestogetherisJatavedas Agni.
• Jatavedasistheonewhoknowsalllivingbeings;theonewhoexistedbefore,during,
andafterlifeinthephysicalbody;whoknowsyourdestiny,yourkarma,yourintentions,
strengths,andweaknesses.
• InvokeJatavedasbecausewiththeknowledgeofallthis,theritualbearsfruit.
• Jatavedasislikeaguru,aguide,afriend,andaparent.Asanexample,theall-knowing
JatavedasAgnidirectsthehealingpowerofturmerictotheinflammationinthebody.
Jatavedasknowsyou,yourintention,yourproblem,andthehealingqualityofturmeric.
• Inexternalofferings,thegrossistransformedintothesubtle—matteristransformedinto
heatandlightandevenmoresubtleenergy.Energyisreleased:
• Theenergymayappeardiffuse,butasinthemedicineanalogy,itstillfindsits
target.
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• Medicineinitsmostfinalstateistransformedintointelligence,feelings,experience.
Whateverisnottransformed,fromthestandpointofthephysicalbodyandnervous
system,iswastetobeeliminated.
• Similarly,intheexternalofferingofsesameseeds,dates,sugar,ghee,etc.,with
mantrarecitation,uponhearingthemantraandunderstandingtheintention,seeing
thenatureoftheingredientsoffered,andseeingthenatureofthedivinitiesinvoked,
thefullyawakenedsacredfirethendirectsthesubtleenergyofintelligencetothe
rightplacewiththerightintention.
• ThefirstmantraofVedicliteratureacknowledgesthisfunctionofthesacredfire:
om agniméòe purohitam |
yajïasya devamåtvijam |
hotäraà ratna dhätamam ||Rig Veda I:1||
I meditate on Agni, the forerunner, the Lord of the grand ceremony of life, the one who
sponsors the ceremony, the one who makes the offerings, the repository of gems.
• Thefireistherealpriestthatpresidesoverthewholeritual,makingsurethateverythingis
properlyconductedandthattheenergyreleasedfromtheofferingreachestherightplace
andreturnsintheformofthedesiredeffect.
The Use of Rituals• Someritualsareintendedforcleansingpurposes,andsomearemoreforhealing.The
ingredientsusedvaryaccordingly.SeeSecretofTantricRitualsResourcesforalistof
theseingredients.
• Removingobstaclesmaybethemaingoalwhentheobstaclesareoverwhelming.
Otherwise,makeanefforttomoveforwardratherthanfocusingontheobstacles.
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Study Questions 11.Whatmakesusmove?Whatmakesthelungsmove?
12.Whatdefinesalivingbeing?
13.Whatisanga?Describewhatconnectsthecellsofthebodyandrelatesthemto
eachotherandgivesthempurpose.
14.Whatiskama?
15.Whatarethethreeinnatecharacteristicsofconsciousness?
16.Whatisthedifferencebetweenkundalinishaktiandpranashakti?
17.Whattwomethodsdotantricsusetoawakenthesacredfire?
Whataretheadvantagesanddisadvantagesofeach?
18.Whatarethedefiningcharacteristicsofthesacredfire?
19.Whyareexternalfireofferingsmoresubjecttoimperfections?
10.Whichfirepermeatestheentirebody?
11.Describethedynamicsoffireusingtheexampleoffoodandthehumanbody.
Howisamedicinalofferingdifferentfromafoodoffering,andhowisthemedicinal
offeringrelatedtoanexternalfireritual?
12.Whyisthetotalityofthesacredfireinvokedfirst,beforeaspecifictongueofthefire?
13.WhatisJatavedas Agni?
14.Whenmightyouuseritualstohelpremoveanobstacle?Wouldthisbea“medicinal”
applicationofritual?
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Lecture 6: Rudra Yaga—Tantric Rituals for Healing Ourselves and Healing the Planet (Parts1and2)
Outline 1. RudraYaga:atantricritualforhealingourselvesandtheplanet
a. Itcanbedoneasaninternalyogicpractice,orasanexternalritual,orasa
combinationoftheyogicandritualisticpractices
b. Yagameans“anoffering;anunconditionalgiving.”Rudraisthecompassionate,
nurturing,healingpowerresidinginthecosmosandinus
2. Tobenefitfromthispractice,preparationisessential
a. Itcreatesthefieldthatcannurturethepractice
b. Itallowsittobearfruit
3. RelationshipofRudraYagatopranashaktiandkundalinishakti
a. RudraKuta—therangeofpowersatthethreelowerchakras
b. HowRudraYaganurturesthosepowers
4. Adailyyogic(internal)practiceofRudraYaga
a. Invoketheappropriatedivineforcesforthepractice
b. Usingpranadharana,establishpranicshaktiinfusedwiththemaha mrityunjaya
mantraatthenavelcenter
c. Meditateonthemaha mrityunjayamantra(dojapa)atthenavelcenter
d. Mentallydoafireofferingatthenavelcenter
e. Surrenderthefruitsofyourjapa,andthenreturntotheeyebrowcenter
5. AMishraapproachtoRudraYaga:acombinationofinternalmeditationandexternalritual
a. Buildthekunda(fireplace)andgatherthefirewoodandritualingredientsfor
theofferings
b. Invoketheappropriatedivineforces
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Internalaspect
a. Usingpranadharana,establishpranicshaktiinfusedwiththemaha mrityunjaya
mantraatthenavelcenter
b. Dojapaofthemaha mrityunjayamantraatthenavelcenter
c. Transfertheshaktifromthenavelcentertothekundathroughtheuseof
trikhanda mudra
Externalaspect
a. Ignitetheexternalfirewithasimplemantra
b. Makeofferingstothefireandthedivineforcesusingspecificmantrasandingredients
c. Makeofferingstothemaindeitywiththemaha mrityunjayamantra
d. Makefinalofferingstothefireitselfwithaprayerthatallofferingsbeacceptedfor
thewell-beingofall
6. Acomplete(Samaya)RudraYagapracticeusingtheShataRudriyamantras
FirstPart
a. Invokethedivineforces
b. Doprana dharanaandestablishthatshaktiatthenavelcenter
c. Invokethe33divinitieswithVishveDevaSuktaatthenavelcenter
d. RecitetheShataRudriyamantraswithyourfocusatthenavelcenter
e. Dojapaofthemahamrityunjayamantraatthenavelcenter
f. SurrenderthefruitsofthepracticetoRudra
SecondPart
a. Doprana pratishthaofagniatthenavelcentertobeginthefireoffering
b. Ignitethefirewithmantras
c. Makementalofferingstothefireandthedivineforces
d. MakeofferingswiththeShataRudriyamantras
e. Surrenderthefruitsofthepracticewithaprayerforthepeaceandprosperityofall
7. ShataRudriyaasamasterpractice:
a. Itcanbedoneinternallyorexternally;themapisthesame
b. Successdependsonpranadharana,andpotentuseofthemaha mrityunjayamantra
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Lecture Notes
Rudra Yaga: a Tantric Ritual for Healing Ourselves and the Planet• IntheKaulaschoolofTantra,RudraYagaisritualistic.IntheSamayaschool,itispurely
yogicandinternal.IntheMishraschool,itisacombinationofbothritualisticandyogic.
• Whatisyaga?Yaga,fromtherootyajmeans“togive,toofferunconditionally.”
• RudraYagameanssurrenderingorgivingtoRudra.InRudraYaga,ahealingenergy
emerges.RudraYagacreatesanatmosphereconducivetothetotalhealingofthenatural
worldandofourselves.
• WhatisRudra?GenerallyRudraissaidtobeaformofShiva.
• AcommonmisunderstandingisthatRudraisafierce,violentaspectofShivawho
makesonecry.
• Rudraisactuallytheonewhocriesuponseeingsuffering.Rudraisfullof
compassion,mercy,love,andforgiveness.HesitsatthesummitofMount
• Kailash(atourownsahasrarachakra)andseesthepain,theignorance,thefear,
thecravings,theillness,etc.,andfeelsbad.(Theenlightenedaspectofourselves
feelsbadtoseethedestructivebehaviorofourselvesandothers.)
• Fromcompassion,tearsfall,andthewindcarriesthesetearsofcompassion
everywhere,andfromthemallformsoflife-sustainingentities,likeherbsand
grains,fruitandvegetables,arise.Rudra’stearsarethelove,kindness,intelligence,
andpowerofwill,knowledge,andactionthatresideinallthedifferentformsof
sustenance.Theyarethehealingessenceinherbs,inwater,infire,andthe
healingpowerthatresidesinthesun,moon,stars,inourthoughts,speech,and
action,andinourintentions.
• RudraYagameanstosurrenderourselvestoRudra,theembodimentofthegreatestof
allhealingpowers.
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• Thispracticecanbedonetohealourselves—ourbody,breath,mind,thoughts,actions,
andintentions;ortohelphealothers;ortohelphealthenaturalworld.
• Thebiggerthegoal,thebiggerthesizeofthepractice.Agrouppracticeisneededfor
healingthelargerworldaroundus;buteventhen,wearethefirstrecipient.Othersarenot
separatefromus;theyarepartofyou,andyouarepartofthem.
To Benefit from This Practice, Preparation is Essential• Thelightofthesunshinesequally,buttheformsoflifedifferinhowtheyuseitorben-
efitfromit.Rainfallsonrockyaswellaspermeablesoil;butthepermeablesoilabsorbs
therainandsproutsseedsandblooms,whereastherainrunsoffthebarren,rockysoil.
Likewise,wemustprepareourselvestobeabletomakethebestuseofthehealing
energyoftheRudraYaga.
• RudraYagaengendersdeeptransformationwhichwemaynotevenbeawareof;andthat
transformationbeginstotakeplaceinthesociety,culture,community,andthenatural
world.Thisisthelongestlastingservicewecanoffer.
• Doyourpracticeasselflesslyaspossible.Offerthefruitsofyouractionstoeverybodyand
thewholeofnature.Whenthefruitscomebacktoyou,thensharethemwithothers.
Relationship of Rudra Yaga to Prana Shakti and Kundalini Shakti• RudraisthemostprimordialformofDivinity,andthepresidingforceofthetotalsumof
pranicshaktiwithinus.
• Rudrabreatheslifeinus.Rudraisthepranathatanimates,thatmakessomeoneor
somethingalive.
• Rudraisdepictedashavingaconsort,ashakti,whohasmanydifferentnames:Durga,
Kali,Tara,Chinnamasta,Kamala,etc.Rudraandhisshaktiarealwaysshowntogether,
eithersidebyside,facingeachother,orinembrace.
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• KundalinishaktiandpranashaktiarelikeRudraandhisshakti—theygotogether.Rudra
isthetotalsumofmanifestandunmanifestenergy.Rudraniishisinherentshakti,whichis
active(pranashakti),andkundalinishaktiishisinactive,dormantaspect:
• Pranaisthedynamic,awakenedformofshaktiandconstitutesthelifeforce;and
kundalinishaktiisthedormant,out-of-reachpranicforce.Weaccessthevast
reservoirofdormantshaktibyusingthepranicshaktialreadyatourdisposal.
• BythegraceofRudrani,andunderherguidance,wegainaccesstothevast
reservoirofRudra.
• Analogyoffireanditsheat—theycan’tbeseparatedfromeachother;thesameis
truewithpranashaktiandkundalinishakti.
• RudraYagaisaritualtorestoreandnurturekundalinishakti.
• Thesumtotalofenergyandconsciousnessisdividedintothreemajor“peaks”called
kuta.TheRudraKutaistherangeofpowersatthefirstthreechakras.TheVishnuKutais
themiddlepeak,andtheBrahmaKutaisthetoppeak.RudraYagarestoresandnurtures
theenergyoftheRudraKuta.
• Onechakraisnotinferiororsuperiortoanother:
• Whentheenergyofthemuladhara,therootchakra,isderanged,yousufferfrom
fear,sloth,fatigue,confusion,andinertia.
• Thepowertocommandandtherevelationatthesixthchakra,theajnaoreyebrow
center,areconstantlyaffectedbyinstinctiveurgesandprimitivefeelings.
• RudraKuta,thelifeforcethatgovernsandguidesthefirstthreechakrasandtheir
relatedorgansandfunctions,isveryimportant.
• Mostproblemswearetryingtoovercomearerelatedtothefirstthreechakras:
anger,hatred,jealousy,greed,attachment,desire,etc.
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• RudraYagaisthepracticetoinvoke,awaken,andreceivetheblessingsandguidanceof
Rudra:
• ThreewaysofpracticingRudraYaga:
• TheSamayaschoolofTantraisapurelyyogicmethodwiththebodyas
atemple,andthechakrasasshrinesandkundas.Theingredientstobe
offeredareourthoughts,sentiments,memories,karmicproblemsand
virtues,alongwithwisdomandthepranicforce:
• Thebeginningpointispranadharana.Bringthatpranicforcetothe
navelcenterandenergizeitthere,makingthemanipurachakrathe
locusofthepranicforce;andfromtherenurturetheentirebody.
Firstinfusethespacewiththepranicforce,and
• theninfuseitwithyourmantra,youryantra,oryourimagery;then
meditateonit.
• TheKaulaschoolofTantraispurelyritualistic.Needtounderstandhowto
selectandpreparetheingredients,makethekunda,andfollowtherulesfor
timeandplace.
• TheMishraschoolofTantracombinestheexternalKaularitualsandtheinternal
practicesoftheSamayaschool.Itallowspractitionerstogetthebenefitsevenif
theylackthemasteryofyogicpractices,oroftheritualpractices.
• RudraYagaisflexibleinapplication;practicescanbesimpleorcomplex,shortor
long.Somestepsarecomplex,othersaresimple.Somepracticesrequiredaysor
months,inthecaseofgrouppractices;butinthecaseofdailymethodicalpractice,
maytakeonly30to40minutes.
A Daily Yogic (Internal) Practice of Rudra Yaga• Sitwithrelaxedbreathing.
• Mentallyofferyourloveandrespecttotheguideofallguides,theteacherofallteachers,
theinnerintelligence.
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• Payhomagetotheremoverofobstacles,Ganesha.
• Offerlove,respectandgratitudetothatgreatforcethatinvitesrevelationandempowers
youtoreceiveintuitiveunderstanding,BatukaBhairava.
• Offerhomageto:
• Kshetrapala,thelordofthefieldofthebodyandmind.
• Dashadikpala,lordofdirections.
• The64yoginis,thecompassionatemothers.
• Mentallyinviteandinvokethegroupof33divinities.
• Offeryourhomagetoyourownpranicshakti,thelifeforcethatkeepsyoualiveand
inspired.
• Nowdobhastrikapranayama,andthenpranadharana(seeResourcesforinstructions).
• Aspartofpranadharana,infusetheenergyattheeyebrowcenterwiththemaha
mrityunjayamantra.Thismantraisthehighestmantraforhealthandhealing,andfor
nourishmentandhealingateverylevel(seeResourcestolearnthismantra).Repeatthis
mantrathreetimes.
• Thenusingthepowerofwillandintention,bringthatpranicforceandthemantra
enlivenedbythatpranicforcetoyourmanipurachakra(thenavelcenter);andstabilize
thisawarenessthere.
• Meditatehereatthenavelcenteronthemaha mrityunjayamantraforhoweverlongyou
havedecidedtomeditate.
• Tofinishthepractice,doafireofferingatthenavelcenter:
• InvokethesacredfireknownasJatavedaswiththemantra:
Om agnaye namah svähä
Repeatthreetimesasyouvisualizethefireshining,withthekundainyourpelvis,
andthetipoftheflamesatyoursternum,oryourthroat,ortheflamesfillingyour
wholebody.
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• Makeofferingsmentallytothisfireinyourownnavelcenter.
• Thesticksthefireconsumesareyourownkarmicsticksstoredatthefirst,second,
andthirdchakras.
• Theofferingsyoumakeofgheeareactuallyyourself-identityaccompaniedby
attachmentandpossessiveness.Holdthisgheeinabowlofloveanddevotion,
andwithdeterminationasyourspoon,offerthisself-identitytoJatavedas—thefire
whichknowsthepast,present,andfuture.
• Repeatthemaha mrityunjayamantrafollowedbysvahaasyoumakethe
offerings.Continueforabout5minutes,ifyourprecedingmeditationwasabout
15minutes.Thevoiceofyourownheart,yourowninnerfeeling,willtellyou
whetheryoushouldmakemoreofferings.
• Whenyourealizeyouaredonewithyourfireoffering,mentallysurrenderthefruits
ofthejapa(mantrarecitation),aswellasthefruitsofthisfireoffering,toJatavedas,
thesacredfire,witharequesttoacceptthefireofferingforthepeaceand
prosperityofall.
• Nowbringyourattentionfromthenavelcentertotheeyebrowcenter.Againpay
attentiontothepranicforceattheeyebrowcenterandthengentlyopenyoureyes.
• Ifyouhavearegularmeditationpractice,thispracticejustaddsthestepsofdoingprana
dharana,meditatingatthenavelcenter,andmakingafireofferingatthenavelcenterthat
capturesyourownsenseofself-identificationwithyourattachmenttoit,turningitintolove
andfaithanddevotionasyouofferittothefire.Thiscanbepartofyourdailypractice;it
takesyourpracticetothenextlevel.
A Mishra Approach to Rudra Yaga: a Combination of Internal Meditation and External Ritual
• Startwiththeinternal,thenmovetotheexternal.
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• Firstbuildthefirekunda,collectthefirewood,andpreparetheingredients.Theninvoke
theforcesasbeforeforthefireritual(mantrasfortheguru,Ganesha,BatukaBhairava,the
64yoginis,Kshetrapala,andDashadikpala;andtheVishveDevaSukta).
a.InternalAspectofRudraYaga:
• Gototheeyebrowcentermentally,anddobhastrikaandpranadharanatogetthe
feelingofthepranicfieldthere.(Thereisnoneedofdoingthepranayamaifthe
feelingisalreadythere.)
• Next,inhaleandretainthebreath,recallthemaha mrityunjayamantra,andwhen
theenergyfieldattheeyebrowcenterandthemantrahaveblended,thenbring
thatenergytoyournavelcenter.
• Dojapaofthemantrawithawarenessatthenavelcenter.Seethefirethatfills
thenavelcenter.
• Whenthemantraandtheimageofthefirebecomestableatthenavalcenter,
formthetrikhandamudraandbringittotheheart.
(SeeHimalayanInstitute.org/resourcesforhowtodothetrikhandamudra.)
• Exhalethepranicforce,theagni(thefire),andthemantra(maha mrityunjaya)from
thenavelcenteroutthroughthenostrilsandintothetrikhandamudrawiththe
intentionofplacingthatessenceintothemudra.
• Bringthetrikhandamudranearthekundaandgentlydissolveit,lettingtheenergy
ofyournavelcenterenterthekunda.
b.ExternalAspectofRudraYaga:
• Now,ignitethefire.Youcanusethesimplemantra:
Om agnaye namah svähä
• Addsmallstickstogetthefiregoing.
• Makethreeofferingstothefireitselfwithghee,recitingthismantraasyoumake
eachoffering:
Om, agnaye svähä
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• Makefivemoreofferingstothefivedifferentformsofpranicshakti:
Om pränäya svähä
Om apänäya svähä
Om udänäya svähä
Om vyänäya svähä
Om samänäya svähä
• ThenmakeofferingstoGanesha,BatukaBhairava,the64yoginis,Kshetrapala,
Dashadikpala,andthesunandtheplanets:
Om gaëeçäya svähä
Om batuka bhairaväya svähä
Om yoginibhyaù svähä
Om kñetrapäläya svähä
Om indrädi daçha-dikpälebhyo namaù svähä
Om ädityädi nava-grahebhyo namaù svähä
• Next,makeofferingswiththemainmantra;inthiscase,maha mrityunjaya.Doa
mala(108repetitionsofthemantrawith108offerings).
• Makethefinalofferingwithalltheingredientslefttothefireitselfwithaprayerthat
alltheofferingsmadebeacceptedforthewell-beingofall.(Offerinamountsthat
don’toverwhelmthefire,andwitheach,mentallyrequestthatthisofferingaswell
asallthepreviousofferingsbeacceptedforthepeaceandprosperityofthewhole
world.)Dothesamewithanyleftoverghee.
c.ThiscompletestheshortversionoftheMishra(partinternalandmeditativeandpart
externalandritualistic)styleoftheRudraYaga.TheMishrapathbringstogetherthe
internalSamayapathandtheexternal,ritualisticKaulapath.RudraYagacanalsobe
doneinapurelySamayainternalway,orinthepurelyexternal,ritualisticKaulamanner.
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A Complete (Samaya) Rudra Yaga Practice Using the Shata Rudriya Mantras
• RudraYagaintheSamayaschoolofTantraisamoreelaborateversionwhichincludes
manymoremantras:oncemastered,abiggerRudraYaga,involvingmanypeopleand
lastingfordaysormonthsoryears,canbedone.Themoreelaboratepracticeisas
follows(visitHimalayanInstitute.org/resourcesforthesemantras):
a. FirstPart:
• Recitethecompleteinvocationmantrasforthegurulineage,Ganesha,Batuka
Bhairava,the64yoginis,Kshetrapala,andDashadikpala.
• Dopranadharanaandthenpranapratishtha,sendingtheenergyfromtheeyebrow
centertothenavelcenter.
• Invokethegroupof33divinitieswiththeVishveDevaSukta.
• Then,withyourfocusatthenavelcenter,recit