SAKTA and KAULA TANTRISM
The two ways that the school DEVI TANTRA YOGA follows
Maya Swati Devi's initiatory lineages
SAKTI means strength, power, feminine energy, it is the feminine manifestation of the divine. The veneration of the various forms of Shakti is widespread in India.
Towards the middle of the first millennium a new spiritual and religious current emerged in the Asian subcontinent: shaktism. A myriad of forms of the great mother came alongside pre-existing Hindu male divinities thus forming divine couples. This current also greatly influenced Buddhism so that the various figures of the Buddha were joined by a female figure. The male divinity representing the immutable is flanked by the female divinity representing strength, power and therefore divine energy. A real religious revolution which also corresponds to a new spiritual view. In the seventh century AD, Shaktism produced its sacred texts: the Tantras.
The deepest roots of Shaktism and Tantrism can be found in the cult of the great mother of the Pedic peoples. Cults that have similarities throughout the rest of the world and bring us back to the origins of spirituality. Kali or Durga, Black Mothers in the most ancient cultures, Black Goddesses in Ancient Greece or Christian Black Madonnas come from a single prototype. An archaic divinity who resisted the macho traditions, such as the Vedic one, and who resurfaced with new vitality with the cult of Durga and Kali in all their forms.
ea black first appears in the Devi Mahatmya or Durga Saptasati from the Marcandeya Purana. Devotion to Kali, the goddess who most expresses the great mother archetype, has its fulcrum in Tantrism. Its terrifying form symbolizes power, strength, good that defeats evil, it is the manifestation of divine power. Black because it is the color where everything disappears, also called Digambari (covered with sky), Nude and with large breasts like the primordial goddesses.
Shiva in Mahanirvana Tantra describes it as follows:
As white, yellow and all other colors disappear into black, so all beings enter Kali.
So it is for those who have attained the knowledge of the tools for final liberation, that the attributeless, formless and beneficial Kalashakti (Kali, without Her Time, Kala, ceases to exist) has the color of darkness.
Since the eternal, inexhaustible and beneficial in the form of Kala (Time) is the Nectar itself, therefore the sign of the Moon is placed on His forehead (Nectar flows from the Moon). As She observes the whole universe, which is the product of Time (the Universe is Brahman in the form of Space-Time which is Maya), with her three eyes - the Moon, the Sun, and the Fire - for this She has three eyes.
Since She devours all existence, since She chews all that exists with her ferocious teeth (Kala-danta, the teeth that are Time), therefore the blood is imagined as the clothing of the Queen of the Devas (at the final dissolution) .
As She protects all beings from danger from time to time, and as She directs them into the paths of duty, Her hands are raised to dispel fear and bestow blessings.
Since She encompasses the universe, which is the product of Rajoguna (Passion, active quality), She is described as the Devi who sits on the red lotus, watching Kala drunk from intoxicating wine and playing with the universe. Furthermore, the Devi, whose substance is intelligence, is a witness to all things.
The Divine Mother is revered as ten cosmic personalities, the Dasa-Mahavidyas. The Mahavidyas are considered tantric by nature and are usually identified as:
Kali: The ultimate form of Brahman, "Eater of Time".
Tara: The Goddess who is guide, protector and savior. She who offers the ultimate knowledge that gives salvation (also known as Neel Saraswati).
Shodashi or Lalita Tripurasundari: The Goddess who is "beautiful in the three worlds", the "Tantric Parvati" or "Moksha Mukta".
Bhuvaneshvari: The Goddess as Mother of the World, or whose body is the cosmos.
Bhairavi: The Fierce Goddess.
Chinnamasta: The self-decapitated Goddess.
Dhumavati: The Widow Goddess, or Goddess of death.
Bagalamukhi: the Goddess who paralyzes enemies.
Matangi: the Prime Minister of Lalita, the "Tantric Sarasvati".
Kamala: The Lotus Goddess, the "Tantric Lakshmi".
"The power that dwells, resides in the heart, is freedom itself. The object, the goal of its creative activity is the" family ", that is the whole of the perceptible, of the perception and of the perceiver; and therefore, it it is called with the name of "Head of the family" (Kaulinī). Then created that he has this family, it guides it, presides over it, and, knowing it, illuminates it and reabsorbs it in itself at the same time "Shambhunātha .
Kula-arnava is a term composed of the words कुल kula, which means family lineage, but here it indicates the शक्ति śakti, and
अर्णव arṇava which means flow, wave, ocean, possible translation: Ocean of śakti.
If śakti is Kula, śiva is Akula.
All that is manifestation, testimony and teaching is Kula.
The absolute pristine is Akula.
The union of Kula and Akula generates अमृत amṛta, undeath, nectar of immortality.
This nectar which cannot be produced through sacrifices
(śiva himself defines the offerings of blood, flesh etc. Asadagama where आगम āgama means principle theory conception and Asad means NOT SAT, improper -asadṛśa- etc.) but only through:
1) direct experience
3) testimony (scriptures).
Kularnava tantra like all tantras is the shastra of kali yuga, the age in which the mind of men is so obscured that only the grace of two divinities can illuminate it: कृष्ण kṛṣṇa and कलि kali
The absolute, in kali Yuga, is like a seed, in kali yuga, wrapped not by veils but by heavy blankets to indicate the increased power of māyā.
This absolute is śiva- śakti (Akula-Kula) and does not change as the names with which it is defined vary: Rudra, brahma, visnu etc.
"the sadhaka who meditates on Parvati (Mahesvari the consort of Mahesvara or śiva, understands in the heart and mind that she is no different from Guru, Visnu, mahesvara and Mantra and makes himself mahesvara, although he appears as an identified Jiva" .
"The true wine that one must seek and drink is the divine nectar that intoxicates with joy and eternal life. It is a true yogi who knows 'copulation' who enjoys the infinite bliss that comes from the union of the Self (Shiva) and the his supreme Shakti (Kundalini) ".
The Kularnava Tantra is one of the most important texts of the Kaula and Nath tradition and is considered an authority in Tantric literature. The book - worthy of study by those who want to understand the principles and practice of the tantric way - is presented in the form of a dialogue between the Lord of yoga, Shiva, and his Shakti, the Mother of the universe.
Tantra is a guide to spiritual liberation 'without the limits and constraints' of social religiosity. The meaning of the texts may seem obvious at first sight, but most of them use a language that must be interpreted, experienced and realized at different levels. According to tradition, everything has a physical, subtle and transcendent significance, and the Devi with Her maya can confuse or enlighten. It is said that the person who is not pure and with an animal mentality is predisposed to misunderstand the meaning of the texts. Understanding their hermetic language is found by going to the root of tantric philosophy, in which there is no Shiva without Shakti, and yoga is the realization of the unity of all things.
The Kularnava Tantra is dedicated to the higher aspect of Shiva, called Ardhanarishvara. This aspect brings together Shiva and Shakti in a single form, and represents the union of the masculine and feminine principles, ida and pingala (ha-tha), of exhaled and inhaled breath. Each chapter is called ullasa or bliss, referring to the divine nectar enjoyed by those who participate in the union of Shiva and Shakti.
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