Fwd: The Human Iceberg Melts/Tantra

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AdvaitaToZen , Insight <insight@s...> wrote:

 

 

 

> Caveat emptor. This kind of stuff may make you disturbed or nuts.

 

Stages of psychic growth after analysis -

 

The pilgrimage of the ego from its incipient potential

state to self-actualization - an unwinding of the inner

energies to expand, to be, to become - is a slow gradual

process which begins at the very advent of spiritual life.

The ultimate goal of the human ego treading the tantric path

is liberation through the experience of ecstacy: to become a

total being through the awareness of one's psychic potencies.

Psychic ascent can be viewed in terms of sharply defined

phases wich can be subdivided into various catagories: first,

preparation and incubation; second, self-actualization and

realization.

 

The psyche, as a condensed nucleus of energy with the possibility

to expand, first begins to be aware of its unbounded potentiality

and concurrently accepts the belief system, in this case tantra,

which is going to be actualized. Then begins the quest for a

spiritual preceptor who can direct and point out the signposts

on the path. When the sadhana begins and under the guidance

of the guru various techniques are adopted, the neophyte, by

following a continuous uninterrupted physical and mental

discipline, allows these disciplines to infiltrate his

life and actions. He absorbs the technique in a process

analogous to incubation, until their daily performance

and observance becomes as natural to him as breathing.

 

 

The special states of consciousness conducive to psychic

ascent consist mainly in narrowing down the field of concentration

by becoming more centralized, and gathering into a nucleus

one's own energies through the use of concentrative and absorptive

methods in relation to one's temperament and potencies. By

daily practice, the sadhaka enhances his possibilities of

entering into unusual states of mind, albeit such awareness

in the preliminary stages is only one aspect of the whole

manifestation. Once a balance is struck between external

aids and the sadhakas inner rhythm, the next stage of sadhana

which follows simultaneously as a consequence of outer worship

in the inner control of mind by a total 'disintegration of the

ego'. This stage consists of facing the shadow self, the

unconscious forces, and the perception of the creative, destructive

continuum of the polarity principles manifesting as one. At this

stage, one either advances towards total liberation or returns

to material conditions. Many who cannot bear the forcefulness or

arduous task of the disciple may even abandon the search.

The next stage is one of reintegration, a harbinger of new creative

birth - a state before psychic actualization slowly begins to

dawn.

 

 

The second stage, which is anticipatory to the final stage, may be

called self-actualization. It is a stage when the aspirant begins

to comprehend that awareness is not separable from the other

aspects of experience: he is a part of the totality of which

he is a center. This is a state of equanimity of samayana, the state

of emptiness, of mental tranquillity, serenity, imperturbability,

self-restraint, accompanied by a cessation of cognitive, cognative

and volitional function. At this stage, the sadhaka is 'centered'

or 'balanced', always at ease. Nothing in life is too great or

final to move him, since he is no longer at the mercy of opposing

sense reactions.

 

Self-actualization may also be manifestated as supernatural powers or

siddhis. The lives of some of the famous tantric Nath saints give

glowing descriptions of their occult powers. In all cases, the

attainment of siddhi is considered to be a lesser grade of attainment

(pseudo-enlightenment).

 

" If asceticism can teach you after twenty years only to walk on

water better to pay the boatman and save your time " -Ramakrishna.

 

An altered state of consciousness differs from our ordinary

perception

of realit., First, the illumined yogi has a holistic perception of

reality which he directly apprehends through the inherent harmony

in unity of all things, together with various sensory reactions.

Second,

his ascent from one level of consciousness to another alters a normal

dimension of linear-time experience as a constant flow of events

sequentially organized as past, present, and future into an

experience

which transcends time and in which all events simultaneously exist

as the 'infinite present'.

 

The last stage of psychic ascent culminates in illumnination or

unity-mergence. The psyche, having traversed a long and winding

road,

now enters a new domain. The aspirant becomes totally integrated

within himself, having cast aside all illusiuons and delusions. There

is no ambiguity in his life. He is merged with his object of worship,

slowly dissolving all the grosser elements of his personality into a

subtle constancy for final abandonment. This stage is characterized

by an experiential realization of what the classical Hindu tradition

including tantra, calls Sat (Being) Chit (Consciousness), Ananda

(Bliss),

the triad of the substances of Siva/Shakti union, If we take a

mundane

view of these concepts, these three may appear as separate

substances.

But in an 'altered' or 'metamorphosed' state of consciousness, such

as

that loved by one who has realizied, they form a tri-unity, each

submerging

into one single unified experience. On our ordinary experience, we

dissociate the object of pleasure from the person who experiences it.

Thus a painting is different from the painter, a poem is distinct

from the poet, music is separated from the musician; but in altered

states,

these distinctions are abolished - the painter is the painting, the

poet

the poem, the musician the music, the sadhaka the very essence

of the bliss of union characterized by Sat-Chit-Ananda.

 

One who has attained these transformations has no more desires.

All external aids become symbols of phases and forces. They are no

more than 'links' in different parts of the whole, and all the means

that we require to reach the ultimate goal, however high, lie within

us: 'What need have I of an outer woman? I have an inner woman

within myself. " When aroused, she (Kundalini, the 'inner woman')

shines like 'millions of lightening flashes in the center of a

sadhakas body. He then thinks that he himself is shining like

everything that is reflected. He looks upon the entire objective

world that is reflected as surging within him. He then neither chants

mantras, nor performs mudras or pranayama, nor worships gods

and goddesses. For he looks upon all that as within himself.

 

The eightfold yoga

The six regions of the body

The five states

They have all left and gone

Totally erased

And in the open

Void

I am left

Amazed

There is but a red rounded Moon

A fountain of white milk

For delight

The unobtainable Bliss

Has engulded me

A precipice

Of light.

 

-=-=-=-=-=-=-=

The Tantric Way - Art Science Ritual

Ajit Mookerjee - madhu Khanna

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