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Tantra: The Method Of Kindling Dormant Energies

Article of the Month - July 2008
Viewed 86628 times since 2nd Oct, 2008

...Continued from Page 1

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Meditating on the Yoni
Meditating on the Yoni



Shakti substantiates Shiva’s bliss, Tantra’s principal objective; hence, Tantrika resorts to Shiva for his procreative desire which is the source of joy, but to Shakti for all other potentials, even aspects of Shiva as Parabrahma – creation, preservation and dissolution. The Tantrika perceives her as multi-aspected, representing, besides female energy, abundance, multiplicity and power to create and destroy. Except in Buddhist tradition, in almost all schools of Tantra Shakti has a superior status. As Shakti manifested in ‘Yoni’, the worship of ‘Yoni’ is the foremost to the Tantrika.



A Fine Portrait of Ardhanarishvara (Shiva Shakti) with Their Vehicles
A Fine Portrait of Ardhanarishvara (Shiva Shakti) with Their Vehicles




In Tantrika way the ‘sadhaka’, a product of Shiva’s desire to procreate and multiply, and hence, his microcosmic part, believes to attain the same state of bliss and joy as the Proto- Shiva, if he is able to magnify his mind and intellect with same enormity as did Shiva-Shakti in the myth. He begins by copulating as his first step. He believes that he is the cosmic male, his female counterpart, the cosmic female, and in their ultimate magnification, they are Shiva and Shakti; and, thus, their act of copulation represents the divine union of Shiva and Shakti on human level. He takes ‘yoni’ as the manifest form of Shakti, and ‘linga’, as Shiva’s, and discovers in the union of the two his means of attaining the ultimate bliss which revealed in the union of Shiva and Shakti.




While copulating, he commemorates the ‘Mantra’ to invoke the deity – Shakti, to manifest in the ‘yoni’ and elevate his act to the status of divine act. Manifest or unmanifest, commemoration of ‘mantra’ is parallel to ‘Nada’. Grabbed by heat of passion and ignorance it explodes, loud and inaudible, and rends the cosmos. After the passion quietens, self-awareness emerges and body-moves are regulated, the sound of the ‘Mantra’ reduces to the audible level. The universe is his stage which he realises through ‘yantra’ – a mystic diagram, wherein it manifests. The diagram – a ‘Mandala’, represents the universe, and through various motifs, its other aspects – Shiva-Shakti union, emergence of ‘seed’, multiplication of his procreative act … As his act of copulation magnifies into the divine union of Shiva and Shakti, so the mystic diagram begins revealing to him mysteries of cosmos – elemental, psychic, spiritual… Now it is no more a thing outside him. It is within him. He is one with the cosmos – an undivided whole.


Chakra Man
Chakra Man





Kundalini, the tool of kindling inherent energies in the Shiva-Shakti myth, is the essence of all Tantrika systems, and even Yoga and Vedic asceticism. Kundalini has been contemplated as dormant energy lying serpent-like coiled in the body. It is multi-million times more potent than body’s known energies, something like the assertion of modern sciences that talk of activating vast dormant areas of the brain which would release incalculable neurological capacities of man. Hence, once Kundalini is fully awakened the sadhaka’s consciousness and Cosmic Consciousness become one. Awakening of Kundalini is in the form of its ascent from ‘Muladhara’ to ‘Sahasrara-padma’.





The body is perceived as comprising six ‘chakras’, the dynamic Tattvik – elemental centres, namely, ‘Muladhara’, ‘Svadhisthana’, ‘Mani-pura’, ‘Anahata’, ‘Vishuddha’, and ‘Ajna’. Over all them is situated ‘Sahasrara-padma’ – the thousand-petalled lotus. ‘Muladhara’, an inverted triangular space situated in the midmost portion of the body, is like a young girl’s vagina in shape. It is described as a red lotus with four petals representing four forms of bliss : ‘Yogananda’ – Yoga bliss, ‘Paramananda’ – supreme bliss, ‘sahajananda’ – natural bliss, and ‘Virananda’ – heroic bliss. In the centre of the lotus is ‘Svayanbhu-Linga’. At the base of the ‘Linga’ is the Brahma-dvara – divine door, where the Devi Kundalini lies asleep. Here itself is the seat of creative desire which, when awakened, pricks Kundalini to awake. Thus, in Tantrika way with copulation begins the process of the awakening of Kundalini. Just above ‘Muladhara’ and below the navel is situated ‘Svadhisthana’, a six-petalled lotus. They represent six qualities or states of being, namely, credulity, suspicion, disdain, delusion or disinclination, false knowledge, and pitilessness. Around the navel is situated ‘Mani-pura’, a ten-petalled lotus representing ten virtues, namely, shame, fickleness, jealousy, desire, laziness, sadness, dullness, ignorance, aversion, and fear. During ‘sadhana’ or otherwise, the human mind generally inclines to stay in these three ‘chakras’. In true sense it is when the mind enters the fourth ‘Chakra’ – ‘Anahata’ that the journey towards ‘Sahasrara-padma’ begins. ‘Anahata’, a lotus with twelve petals representing hope, concern, endeavour, sense of mineness, arrogance, languor, conceit, discrimination, covetousness, duplicity, indecision, and regret, is situated in the region of heart. Its element is air and here ‘jivatma’ –self, appears like the flame of a lamp. Vishuddha chakra and Ajna are situated at throat level and in between the eye-brows respectively in the subtle body. In Vishuddha chakra the sadhaka is in direct touch and contact of godly glory. The ‘jivatma’ sheds its colours and transcending beyond the material existence dissolves in Parmatman. Here and in ‘Ajna’ it reaches the state of ‘samadhi’, a state of complete transcendence.


Power of Mantra And Yantra
Power of Mantra And Yantra







’Yantra’ and ’Mantra’ are two instruments of transformation in Tantra ’sadhana’.







Practicals of Yantras
Practicals of Yantras






’Yantra’, a term composed of two syllables ’yan’ meaning ’to regulate’, and ’tra’ meaning ’to protect’, is broadly the means by which the ’sadhaka’ regulates his energies and also protects them. ’Yantra’ is usually a mystic psycho-cosmo-diagram, broadly a ’Mandala’.






Shri Yantra
Shri Yantra

A graphic design Mandala symbolises the entire phenomenal world of which universe – macrocosm, and man or ‘sadhaka’ – microcosm, are the essential components. In its basic configuration a ’Mandala’ is a circle which has universal protective significance. A dot in the centre forming its axis is the ’bindu’ which is the seed, symbolising the union of Shiva-Shakti, emergence of seed and thereby the Creation. The dot represents the deity enshrining the axis of the cosmos, which the ’Mandala’ represents. The circle around represents the dynamic consciousness of the Creator. Of as great essence are the upright and inverted triangles representing male and female principles. In the multiplicity of upright and inverted triangles reveals operative plurality of the creative process, which by representing the Shiva-Shakti union reveals oneness of many. The outlying squares represent the physical world bound in four directions. In Buddhist Tantra, such square represents ’Sacred Palace’ which is also the ’Palace of Purity’. The ‘yantra’, when meditated on it, becomes the tool of transformation, projection, concentration and integration, and the sadhaka’s consciousness which finds expression in it, transcends beyond both – the sadhaka and the instrument. In any case, the ‘yantra’, like the deity-idol, when meditated on, leads the seeking mind to the axis of the universe where the deity enshrines and then withdraws leaving the ‘sadhaka’ to have a direct discourse with the deity.

‘Mantra’ – sacred syllable, spell, or incantation, is divine power clothed in sound. As clothes are inner, upper, and the uppermost, Tantra identifies three kinds of sounds : ‘Sphota’ – the transcendental, inaudible, defined as ‘unstruck sound’; ‘Nada’ – the supersonic sound; and, ‘Dhwani’ – the audible sound. The ‘Mantra’ wears all three kinds of sounds, that is, recited loud, or commemorated unspoken within, the ‘Mantra’ charges with divine energy all sounds and thereby ‘Vayu’– air, the vehicle of sound. As ‘Vayu’ is life within and beyond, which the ‘Mantra’ charges with divine energy, the ‘sadhaka’, by using ‘Mantra’ as his divine instrument, emerges as better-prepared for the final attainment, that is, kindling of ‘Kundalini Shakti’.

Practicals of Mantras & Tantras
Practicals of Mantras & Tantras





The term ‘Mantra’ is made of two syllables : ‘Man’ and ‘Tra’, the former meaning ‘mind’ or ‘speech’, and the latter ‘to guide’ or ‘to protect’, that is, ‘Mantra’ guides and protects the mind and speech. The ‘Mantra’ is an articulated word. A ‘Mantra’ may have more words, but not occurring in grammatical sequence forming a sentence. Each word is a ‘Mantra’ having esoteric properties, sometimes being the atomized pith of a full doctrine, scripture, or even a series of them.





Om - The Cosmic Sound
Om - The Cosmic Sound





Without being communicable in terms of meaning, this ‘word’ connects the ‘sadhaka’ with the Brahmanda’, deity, or the object meditated on. Usually ‘Mantras’ are divine names preceded by ‘Bijaksharas’, the letters which are indeclinable seed-sounds. ‘AUM’, the monosyllabic ‘Bijamantra’, which by its three sounds A U M symbolises God’s three aspects – creation, preservation and destruction, is the source of all ‘Mantras’.





Similarly, all ‘Mantras’ end with, or have intermittent ‘Anushvaras’, a phonetic sound transcribed as a ‘dot’ – ‘bindu’, which is in Tantra the symbol of Shiva-Shakti, creative process, seed, and the creation. Thus, every ‘Mantra’ constantly draws its power from the Timeless Shiva and Shakti. Other monosyllabic ‘bija-mantras’ are ‘hrim’, ‘shrim’, ‘krim’, and ‘klim’. ‘Hrim’ is the ‘bijamantra’ of Bhuvaneshvari representing female energy; ‘krim’, of Kali representing the power to create and destroy; ‘shrim’, of Lakshmi, representing abundance and multiplicity; and, ‘klim’, of procreative desire of Shiva as Kama representing joy and bliss. ‘Mantras’ are sometimes classified as male, female and neuter, the male ending with ‘hum’ or ‘phat’, female, with ‘svaha’, and neuter, with ‘namah’.


  • Nirvana Tantra
  • Vishvasara Tantra
  • Tantraraja Tarangini
  • Kamakala Vilas
  • Shaktananda Tarangini
  • Saundarya Lahari
  • Cultural Heritage of India, vols. III & IV : ed. Haridas Bhattacharya
  • Tantra : Catalogue of Hayward Gallery, London
  • Puranic Encyclopedia
  • Woodroffe, Sir John : Introduction to Tantra Shashtra
  • Osho : The Book of Secrets
  • Daljeet, Dr. : Tantra
  • Swami Atmananda : Tantra Yoga
  • Mukharji, Ajit & Khanna, Madhu : The Tantric Way
  • Santiago, J. R. : Sacred Symbols of Hinduism : Mandala : The Mystic Diagrams of Hinduism

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Post a Comment
  • Your article is very good. It gives a lot of information but still not enough. How can one transform the energy and make it do things...? Is there a school for this? Where people learn tantra en misusing energy. Worshipping is something else than using energy in a way to make it work for you. How is this possible? And what to do about it? If the yoni of a woman is used to worship or make energy awaken, what does one do after that? And what if a woman doesn't want to partake in it? How can you stop for your yoni being worshipped or used as yantra to achieve goals.

    I think these days these kind of information and knowledge is needed.

    And another question, what happens when you reach the sahasra padma after samadhi? Is this knowledge available? Does anyone know?
    by Soesila on 16th Jul 2009
  • Truly, tantic yoga is the highelst form of worship. I hope to share this with members of my yoga community soon.

    Om Namah Shivaiya
    by sita on 6th Aug 2008
  • Namasté, Mitra ~

    This was an excellent article. As a practitioner of Tantra Kriya yoga for more than 6 years now, I was pleased to read some the historical information; always nice to learn something new.

    I also enjoyed your treatise on Lord Ganesha last month. I share these with members of my sangha, who thank you as well.

    Hari Om,
    by Tim Shullberg on 27th Jul 2008
  • Very interesting and i would like to hear more from Dharm Vir Mangala
    by don on 25th Jul 2008
  • Thank you for the article on Tantra. Not only is it very informative, but it is extra ordinarily well written. In most of the places on earth where english is the first or primary language, it is uncommon to find writings with complex religious/philosophical concepts so clearly and beautifully set forth. My compliments to the author.

    My late wife, Meaghan, studied Yoga and Tantra intensely for over 20 years and became extremely adept at both. She attempted to instruct me in both. I still have her extensive library and notes to consult.

    by Ken on 19th Jul 2008
  • This article does not provide the complete truth. The Pasu-Pathi concept is much older then the Tantra or the Vedanta concept. The arguments of the Upanishads that came before 600 BC, would be considered as discussions and disagreements against the monotheistic Pathi concept and the pluralistic Gods of the Vedas. Tantra, Mimamsa, Buddhism, Jainism and Vedanta would be considered as off short of this Pasu-Pathi / Vedic Gods debate.
    by Rasainthiran on 19th Jul 2008
  • Thank you so much for this FANTASTIC text about "Tantra". I totally agree and feel like that, that's why I usually say that "I'm a citizen of the Universe". Not from Portugal, not from any place....Just the Universe...the Cosmos. I think that my Karma is to have been born in the wrong place or the wrong time!!!!!!!! Once again, thank you.

    PS - And by the way, I dont like the "what should be" but I'm for the "What is". But most people can not stand the "what is". I'm nothing special in any way!!!!!!!!!!!!!!!!
    by Maria on 18th Jul 2008
  • Just a short "thank you" for the positive and informative article on the Tantric tradition and practice.

    I spent an unforgettable and wonderful 6 weeks in India four years ago and want to go back for a longer period soon. I do appreciate the ancient an yet ever new culture that India embodies.

    by Alida on 18th Jul 2008
  • Thanks so much for the article on Tantra.

    It is a subject that has long been of interest to me.

    I just purchased a book by Nicholas Couglas on the subject, but your information has great depth to it, and is just what I needed to go along with my studies.

    Perfect timing!

    by Ameena on 17th Jul 2008
  • This is a misleading article by Mr. P.C. Jain & Mr. Daljeet Singh.
    They must know that Buddhism has discarded God, soul & the Scriptures. Jainism believe in soul, but not in God & Scriptures. Nirvana or liberation does not mean the moksha of Hinduism. Moksha means merging of soul in Universal soul of God.
    Both jainism & Buddhism do not have any Scriptures bestowed from God. their founders were anti-God, atheists and anti-Hindu. There narrow aim was to convert the lower Hindu casts to there sect.
    Both do not believe in sprit, therefore can't be spiritual.
    If it is wrong please convey.
    by Dharam Vir Mangla on 16th Jul 2008
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