Traditional Tantric Puja Kundalini Worship:

The Most Sacred Rite of the esoteric Tantric practice is the Chakra Sadhana whereby the Yogis and Yoginis unite with each other in order to attain the experience of Divine bliss. This is an account based on a Tantric ritual as witnessed in the Kmkhya Mountains in the state of Assam, North Eastern India, in about the 1970's by Samaresh Bose. This tradition is still practiced at Shri Kali Ashram. For more information on the divinities see our publication Divine Initiation.

At one end of the ashram on the mountain, Pranatosh Baba had a cottage of his own. In one corner stood a trident. In front of the trident on the floor was a drawn a Tantric yantra (a sacred diagram), exactly like the one drawn behind the Kali image in the Birbhum Village (Assam in North Eastern India). In the room there were six human skulls, placed on one side on a red cloth. He took me to that room and asked me to sit down. He shut the door and sat crossed-legged on a piece of tiger skin. He began explaining: We [Tantrics] call our bodies bhanda (receptacle). Similarly, the Buddhist Tantrics call the body kayas (realms). The essence of this body is the essence of the Cosmos (the universe as understood from an esoteric perspective). Indeed a Tantric's quest begins with the body. As one's body has to participate in the worship of the Divine, Tantrics render it fit with asanas, pranayamas, and bhandhas (Yoga postures, breathing and subtle inner controls). There are innumerable nadis (meridians and nerves) in the body through which vital air circulates. Pranayama helps clear the pathway for the air. But why do we do that, I asked? Undress and I will explain further, he said.

When he saw that I was hesitant to undress, he said, What is there to be shy before me? The body is to us Tantrics a sacred Temple! Saying this, he got up and undressed me. There I was nude without a single piece of cloth on me. Whereas science teaches us that we are composed of a multitude of cells, Tantra teaches us to view the self as an organic whole. From this perspective, it explains that we are an evolute of the whole. Since we are an evolute of the whole, Tantra explains that we mirror the Divine. Based on this organic perspective, Tantra enumerates a set number of nadis (meridians and nerves). These nadis include ida and pingala (lalana and rasana respectively to Buddhist Tantrics) and sushumna (avadhuti to the Tibetans and zhong mai to the Chinese). While listening to him, I ceased to be ashamed of my nudity. He then ran his fingers in a straight line along my perineum. Then maintaining that as the base, he drew a triangle and said, connected with this pubic triangle is the ida, pingala and sushumna (lalana, rasana and avadhuti to Buddhist Tantrics respectively). When we inhale and exhale, the air travels through these nadis. But we are conditioned to think that we breathe through our nose. That is not at all so. These two streams of breath (ida and pingala) are employed in raising our energy through the central sushumna nadi (avadhuti to Buddhist Tantrics). This cannot be done without the Tantric practice of Yoga such as asanas and pranayama. At the base of this sushumna is that kundalini. This energy is dormant or asleep. Tantrics understand that it is our kundalini that is our life-strength (vital energy). To Tantrics, the Macrocosmic kundalini itself is related to our kundalini. All this is quite meaningless to you, I presume?

I replied, Almost. But your words and presence had transported my mind to a mystical realm. Tantra transports one to that extra-dimensional raw experience, Pranatosh Baba said with a smile. It is not a feeling or experience of an analytical mind but an intuitive sensing of the potency of the real self. However, this intuitive feeling that Tantra elicits will guide you in experiencing the mystical. Now back to the sushumna. It is from within this triangle (referring to the pubic triangle) resembling the female genitalia (yoni or the creatrix aspect) that the sushumna originates. Deep within this is the kundalini energy (a non-practitioner can't sense it). In it is the seed of desire (the basis of our world experience), and above that is the svayambhu-linga (natural essence that augments our world experience). The svayambhu-linga and kundalini are placed mouth-to-mouth, in embrace and are kissing each other. It is here that the kundalini lies asleep. The purpose of worship is to arouse the kundalini. The aroused kundalini is the source of Maha Shakti (The Great Energy of the Goddess). Now, to arouse the kundalini, the aspirant (sadhaka) has to channel the breath via the sushumna. (This is achieved only after prolonged asana and pranayama practice.) The sushumna starts approximately from the perineum and ends in the root of the third eye. The kundalini has to be guided from the base of the genitalia to the root of the third eye in one's head. On the way of this ascent, the kundalini moves via the six chakras (six vortexes of energy). You can compare it to a destination of the sixth station which can only be reached after passing the previous five. Where are these five? One is at the base of the genitalia and is known as the muladhara (nucleic base). Saying this he touched that spot. Pranatosh Baba said, Masters touch this spot in initiation so that aspirants can sensually identify this energy spot. Next he went on to touch the svadhisthana chakra or the region behind and along the spinal column, then the manipura, then the anahata then the visuddha, and then the ajna chakra. The last said Pranatosh Baba, is the shahashra where resides Parama Shiva (The Divine Auspicious Lord).

There are other explanations of the circles. I will not go into that. If the Kundalini Shakti is lifted up to the shahashra then its great union is achieved with the Parama Shiva. Out of this union of Shiva and Shakti is created the elixir(amrta). The aspirant (sadhaka) glories in the pleasure and happiness of this union. Then she or he loses consciousness of the material world and becomes one with the Chidananda--Divine Conscious Bliss, who is the source of spiritual bliss. However, if you think that the aspirant can easily guide the kundalini up to the third eye then you are mistaken. It comes about only through years of Yoga-like practices. (Tantrics interpret asanas and pranayama variantly to Yogis.) The kundalini repeatedly falls back to its devolved level. The aspirant's (sadhaka's) great feat is to guide the kundalini up to the third eye. Practically, this is achieved through the mastery of breath. Only traditionally ordained Tantrics know this secret science. Our main quest is to be in union with Shiva and Shakti.

I was a bit surprised and asked innocently, Then why this secrecy about the whole thing? Pranatosh Baba laughed out aloud and said that it was a good question. Put on your clothes and I shall tell you. I quickly dressed and sat down eagerly. Pranatosh Baba sat for a few moments with his eyes closed. Then he opened his eyes and said, What I have told you so long is all about the Tantric quest. But the quest has to be conducted with a yogini--a female aspirant (as distinguished from the Goddesses or Divine Entities of Tantra). To actualise the process, I have to be united in sexual union (maithuna) with a partner of the opposite sex; that is, the partner whom I realise as the Goddess. This union of my partner and me reflects the union of Shiva and Shakti.

Woman is Shakti and it is by seeking after Shakti that the grand union of the Shiva-Shakti is attainable. Actually, Shiva and Shakti are One and Indivisible. All of the Tantric quest ultimately comes down to the quest for Shakti. The world is Shakti, that is why we say woman is the mother of the tri-bhuvan (the three realms or Creation). She is the source of the tri-bhuvan.

I interrupted, and recited a verse. Pranatosh Baba asked in surprise: Where did you get that from? I replied, From Pabitri Ma. Then you have got it from the right source, he said. But I only heard this bit, I replied. She had recited this and a few other verses when I overheard her sing as I passed by. Pranatosh Baba said, Pabitri Ma will soon become an ordained Guru known as a Stri Guru (Female Guru). This is unusual amongst other traditions (sampradaya) but amongst the Tantric traditions (sampradaya) it is considered auspicious to receive initiation from a traditionally ordained Stri Guru.

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Shri Kali Ashram: Traditional Tantra Yoga

Ashrama redirects here. See Ashram (disambiguation) for other uses.

An Ashrama (rama) in Hinduism is one of four age-based life stages discussed in ancient and medieval era Indian texts.[1] The four asramas are: Brahmacharya (student), Grihastha (householder), Vanaprastha (retired) and Sannyasa (renunciation).[2]

The Ashramas system is one facet of the Dharma concept in Hinduism.[3] It is also a component of the ethical theories in Indian philosophy, where it is combined with four proper goals of human life (Purusartha), for fulfillment, happiness and spiritual liberation.[4]

Under the Ashram system, the human life was divided into four periods.[5][6] The goal of each period was the fulfillment and development of the individual. While some Indian texts present these as sequential stages of human life and recommend age when one enters each stage, many texts state the Ashramas as four alternative ways of life and options available, but not as sequential stage that any individual must follow, nor do they place any age limits.[1][7]

The Ashramas system is one facet of the complex Dharma concept in Hinduism.[3] It is integrated with the concept of Purushartha, or four proper aims of life in Hindu philosophy, namely, Dharma (piety, morality, duties), Artha (wealth, health, means of life), Kama (love, relationships, emotions) and Moksha (liberation, freedom, self-realization).[3] Each of the four Ashramas of life are a form of personal and social environment, each stage with ethical guidelines, duties and responsibilities, for the individual and for the society. Each Ashrama stage places different levels of emphasis on the four proper goals of life, with different stages viewed as steps to the attainment of the ideal in Hindu philosophy, namely Moksha.[20]

Neither ancient nor medieval texts of India state that any of the first three Ashramas must devote itself solely to a specific goal of life (Purushartha).[21] The fourth stage of Sannyasa is different, and the overwhelming consensus in ancient and medieval texts is that Sannyasa stage of life must entirely be devoted to Moksha aided by Dharma.[21]

Dharma is held primary for all stages. Moksha is the ultimate noble goal, recommended for everyone, to be sought at any stage of life. On the other two, the texts are unclear.[21] With the exception of Kamasutra, most texts make no recommendation on the relative preference on Artha or Kama, that an individual must emphasize in what stage of life. The Kamasutra states,[21]

The life span of a man is one hundred years. Dividing that time, he should attend to three aims of life in such a way that they support, rather than hinder each other. In his youth he should attend to profitable aims (artha) such as learning, in his prime to pleasure (kama), and in his old age to dharma and moksha.

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Ashrama (stage) - Wikipedia, the free encyclopedia

Four key CPI (Maoist) militia members were arrested by the Visakhapatnam Police on Saturday for their involvement in the recent case of arson at an ashram in Agency area.

The militia members destroyed the ashram of Simhachalam, the survivor in the Veeravaram incident.

Arson case

The arrested militia members are: Kotari Laxmaiah (35), (auto driver and kirana shop dealer), Kotari Venkata Raju (25), Seendri Appala Raju (29) and Korra Chittibabu (60). Three of them are hailing from Anarba village, while the fourth one is from Thadaveedhi of G. Madugula mandal.

They allegedly provided logistic support in the case and supplied fuel which was used to burn the ashram and the excavator, Officer on Special Duty (Operations) Vishal Gunni told the media at Narsipatnam on Sunday.

The arrested had also participated in the snatching of nomination papers at Nurmathi and Boithili during panchayat elections last year. With the arrest of these four members, the militia network of the Maoists has taken a beating in this area. We have zeroed in on a few more militia members, who are active in the area, and after investigation, they shall be arrested in near future, Mr. Vishal Gunni said.

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K. Dhanavel, former secretary, Government of Tamil Nadu and advisor of Gandhi Ashram, Tiruchengode, on Saturday visited the Gandhi Ashram Rajaji Khadi Bhavan in the city.

He suggested steps for increasing the sale of Khadi and village industries products.

Mr. Dhanavel also held discussion with K. Lakshmikanthan Bharathi, freedom fighter and president of the Tiruchengode Gandhi Ashram, K. Sinnusamy, its secretary and R. Ravi, manager of the Rajaji Khadi Bhavan, a press release issued here said.

Advisor of Gandhi Ashram, Tiruchengode, visits Gandhi Ashram Rajaji Khadi Bhavan in Salem

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