"In Wonders We Sail, Questing for the Answers in Veil"

Wednesday, June 15, 2016

The Significance Of Solomon's Triangle In Goetian Ritual


Triangle In Geometry 


A triangle is one of the basic shapes of geometry: a polygon with three corners or vertices and three sides or edges which are line segments.In Euclidean geometry any three non-collinear points determine a unique triangle and a unique plane.

Triangle As a Symbolism




The symbolic idea of a triangle are interpreted in many ways in different cultures around the globe.In Jewish religion,two triangles,one vertical and the other horizontal,together forms a 'Hexagram',which signifies the chalice and the blade,the union of male-female power.


Among Greeks the Lunar(Vertical) and the Solar(Horizontal) astrological calculation are depicted in triangles.This shows how even a simple shift of this symbol can offer a huge variation in its meaning.

All the mystic teachings incorporate the power of three within their folds.Also three represents the union of number prior to it (one and two-1+2=3). Numerologically speaking,if one represents force and two represents an opening,the three is the birth of wisdom.For example;
Spirit     Mind        Body
Father   Son          Holy-ghost
Creator  Destroyer  Sustainer
Love      Truth         Wisdom

The symbolic idea here,is that vertical side represents one aspect,the horizontal side another aspect,and the hypotenuse is the offspring of the combining sides.the combination of one and another produces a new being altogether (a child as it were).
This among other complexities is where the triangle symbol meaning of creation/creativity is stemmed.Each sides and corner sings out a melody,and their combination in form creates a marvelous harmonic orchestration.

Triangle Of Solomon
In the Solomon's ritual of the Goetian magick,Triangle represented the first psychological plane of the manifestation.It act as a cage containing and restraining the spirits/demons one evoke.


Depiction:
Let us imagine we are participating,the original act of creation back at the dawn of time,out in the vast reaches of the cosmic space.First we create just one point in the emtyspace,then God establish the second point and connected to the first,so do we have a line here,then we plot our third point,the point of the psychic power,now connecting all the three points we have a triangle,the first flat surface.After that we create a thing,by making a circle inside the triangle and as long as we refrained to establish the point five (the imaginary point of concentration),setting everything in motion.Now we will constrain our creation to remain in this position.So that we would keep our spirit or the demon within the triangle.







Traditionally the name of Archangel Michael,the angel of power is divided within the circle as MI-CHA-EL within the three corners of the triangle,to add a visual emphasis to the sacred and symbolic geometry that bond spirits and demons.The Archangels are the positive energies,we conceive them according to our own imagination,that we must have them inside as well as outside.Also it has three sacred names of the Gods,Tetragrammaton-Primeumaton-Anaphaxeton on each sides which will make them conjured spirit or demon to obey.

* Practicing the magickal rituals mentioned in this blog,without expert supervision,is extremely dangerous.

The Power Of Mind And Solomon's Ceremonial Magick Of Goetia

*This is just a small interpretation from the vast ocean of Occult.As I am just a speck of dust floating in it.



Hear Me, and make all Spirits subject unto Me: so that every Spirit of the Firmament and of the Ether:upon the Earth and under the Earth: on dry Land and in the Water: of Whirling Air, and of rushing Fire and every Spell and Scourge ofGod may be obedient unto Me.
-Goetia-

The Goetian magick aka 'The lesser Key of the Solomon',is an ancient psycho-spiritual development that has been misunderstood and maligned.Practitioners of Solomon's magick are not satanist who make "Pact with the Devil".They are spiritual explorers in the deep caverns of the mind.Carrying with them the lamp of wisdom and armed with the power of God.

The Lesser Key of the Solomon,in which cataloged and described seventy two genies/Jinn/Demons of the Arabian Nights,where king Solomon had imprisoned in a brass vessel.Once this magick involved making the spirits to manifest physically,which now the technique had lost in time.While the modern writers suppress the main element and they are not aware of it.Later the famous or the infamous modern day British black magician Aleister Crowley edited the lost scriptures,and introduced it as 'Goetia'.

Evoking the demons,in to the brass vessel was initiated with a greater care and strict rules of the magick cultivated by the greater King Solomon.When Solomon,evoked the demons to the brass vessel during the ceremonial magick,it came from nowhere,but from the portions of mind.The Solomon's genies never resided deep underground neither anywhere our eye can caught,infact it was from deepest part of our mind itself.The human imagination inspired by its creator itself,is the most powerful force in the universe.Once the great poet William Wordsworth,described mind;


Not Chaos, not the darkest pit of lowest Erebus, nor aught of blinder vacancy, scooped out by help of dreams-can breed such fear and awe as fall upon us often when we look into our Minds, into the Mind of Man.-William Wordsworth-


The actual ceremonial magick are powerful and effective,but subtle and subjective in nature.Only a healthy and powerful mind can yield the perfection in this initiation and those can travel deep inside themselves without any fear.The whole ceremony of the 'Solomon's  Lesser Key' was a kind of ancient system of psychology.It is said that the human mind is a miniature functioning model of the vast universe itself.And the greater universe can be manipulated by the magickal operation within the sphere.The great German magician and Occult writer Heinrich Cornelius Agrippa once quoted in the famous Biography Antiqua;


Such things it are delivered and writ by great and grave philosophers, whose traditions who dare say are false? Nay, it were impious to think them lies: only there is another meaning than what is writ with the bare letters. We must not, he adds, look for the principle of these grand operations without ourselves: it is an internal spirit within us, which can very well perform whatsoever the monstrous Mathematicians, the prodigious Magicians, the wonderful Alchymists, and the bewitching Necromancers, can effect.
-HENRY CORNELIUS AGRIPPA-

The Emerald Tablet, also known as Smaragdine Table, Tabula Smaragdina, or The Secret of Hermes, is a text purporting to reveal the secret of the primordial substance and its transmutations. It claims to be the work of Hermes Trismegistus ("Hermes the Thrice-Greatest"), a legendary Hellenistic combination of the Greek god Hermes and the Egyptian god Thoth.In this tablet,it was inscribed;




"True, without falsehood, certain and most true, that which is above is as that which is below, and that which is below is as that which is above, for the performance of the miracles of the One Thing."

As one of the mysterious presence,that gives the feeling and sensation,that we are alive,the human minds conceive our life itself in the cycle of time.Beyond the conscious mind is the subconscious or beyond conscious awareness.The subconscious mind stores all the information we obtain through out our lives.We all use our subconscious and conscious mind together to forecast,the estimation of unknown situation or even to predict the future.But because  this information is so elementary that we take this information as for granted and do not realize that we are pulling this information from our supplementary database or subconscious mind.

In 1920,the famous Swiss psychiatrist and the founder of Analytical Psychology Carl Gustav Jung proposed the theory of,'Collective Unconscious' from his Analytical Psychology.It states that,this mysterious psychic ocean was not share on exclusive property of any individual human being.It was a dimension shared by all of us.Its here you will meet every demons and the devils you created,here man created the God.And its is here where the demons of King Solomon's brass vessel took form/birth


“My thesis then, is as follows: in addition to our immediate consciousness, which is of a thoroughly personal nature and which we believe to be the only empirical psyche (even if we tack on the personal unconscious as an appendix), there exists a second psychic system of a collective, universal, and impersonal nature which is identical in all individuals. This collective unconscious does not develop individually but is inherited. It consists of pre-existent forms, the archetypes, which can only become conscious secondarily and which give definite form to certain psychic contents.” -Carl Jung-

So before the practice,the practitioners are mentally trained,armed and armored,like the knights of the olden times,before entering in to the realm of spirits.Hence,never consider these initiations as some party games or some silly mind tricks.That every aspect of the system,on spiritual,psychological and technical must be throughly understood.Else,opening the brass vessel,is like opening a 'Pandora Box.


Tantra: A Practice for Seducing Forces of Matter and Spirit


The practices that have made tantra popular are those that yield startling results quickly. They are simple and have few prerequisites. None of them has a direct effect on our spiritual growth; instead they help us achieve what we need to live a healthy and comfortable life. And if properly used they can help us remove obstacles that prevent us from engaging wholeheartedly in the spiritual quest.

The drawback is that after gaining the extraordinary powers induced by these practices students often become victims of their own achievement. For example a category of tantric practices known as stambhana gives the practitioner the capacity to immobilize.The energy it generates can be used either to immobilize our own negative tendencies or to immobilize another person's thinking or speaking capacity.How you use that energy is totally up to you, and it is easy to get excited and use it indiscriminately. That is why the scriptures advise that no matter how sincere you are or how accomplished, it is wise to study and practice under the supervision of a qualified teacher.Always have someone above you with the power and authority to point out your mistakes and help you correct them so that you stay on the right track.

There are thousands of relatively simple practices that yield startling results.They can be divided into eight categories:

1. Marana - practices to hurt, injure, or even kill
2. Mohana - practices to confuse and delude
3. Bashikarana - practices to subjugate, dominate,or manipulate
4. Ucchatana - practices to disrupt the flow of concentration and to create disinterestedness, frustration, and apathy
5. Vidveshana - practices to create hatred and animosity between people
6. Stambhana - practices to immobilize and render inert
7. Shanti karma - practices that lead to peace and happiness
8. Paushtika karma - practices that lead to health and healing


Practices in the first six categories can become a means to harm others, to feed our ego, to nurture our selfishness,and ultimately to block our spiritual growth; those in the last two categories are beneficial.

While I was visiting shrines and studying at the feet of the masters I learned several such practices that yield results quickly and have no harmful effect, either on the practitioner or on anyone else. They come from the most sublime tradition of tantra known as Sri Vidya, and they incorporate mantra, yantra, astrology, numerology, meditation,rituals, and a fire offering. These practices are done in several stages, and except for the step that gives the student the ability to transmit the power of the mantra to others,the student does not need to go through a formal process of initiation to undertake them. The only prerequisites are the basic meditation and pranayama practices, japa of the gayatri mantra, and the practice of non-violence,truthfulness,non-stealing, non-indulgence, non-possessiveness,cleanliness, contentment, self discipline, self-reflection, and surrender to the Divine.

What follows are instructions for a healing practice of this nature for calming phobia, soothing disturbed sleep,and eradicating nightmares. For centuries people have used this and similar practices to achieve their desired goals, and both the scriptures and the oral tradition confirm their potency. If you choose to do the practice that follows in the future posts, do not take it lightly just because it is simple and does not require much time.Do not modify the mantric injunctions or alter the perfectly balanced chemistry of the ritual ingredients. This practice is a meeting-ground of the spiritual dimensions of physics, chemistry, numerology, astrology, and mysticism, and completing the first three steps will yield a result that may well inspire you to begin your own tantric quest. Some of the ingredients may be difficult to find, but the more closely you can come to following the instructions exactly, the more powerful the result. And always remember: if you want to see a predictable result you must do this and other tantric practices at the right time and in the right place, and you must follow the ritual procedure precisely.


Friday, February 5, 2016

Chakra Puja: The Third Initiation in Tantra



The goal of left-hand tantra is self-mastery, and to accomplish this end tantrics use liquor, meat, fish, mudras, and physical union in such a way that the wall between sense pleasure and divine ecstasy is demolished. Scriptures such as Kularnava Tantra, Kamakhya Tantra, and Bagalamukhi Rahasyam explain how the left hand tantrics do the practices incorporating these "forbidden" ingredients. Prolonged mantra practice, the grace of the deity, and the blessings of the master enable them to induce the highest degree of spiritual awareness during the performance of chakra puja. But unless this awareness is cultivated, the act of eating and drinking is devoid of spiritual meaning.

The most important ingredient in the chakra puja ritual is liquor that has been derived from herbs and sanctified by the power of mantra and rituals. It must come from the master.Normally liquor contains energy that causes disorientation,inertia, and loss of memory, but by leading it through a multi-level spiritual processing (such as shapa vimochana and amriti karana) the master removes this energy and awakens spiritually illuminating properties in its place. Now this liquor is, figuratively speaking, liquid fire capable of consuming all impurities; only then is it ready to be used in the practice.

There is a specific way of receiving this drink from the master, pouring it into the chalice, and placing the chalice in the center of a special yantra drawn on the ground.


The yantra on which the chalice is placed 

Next the aspirants perform a long ceremony consisting mainly of mantra recitation and mudras to propitiate the divinity that presides over the liquor. Then while sitting in the lotus posture or the accomplished pose, aspirants purify different aspects of their body, breath, senses, and mind by sprinkling liquor into their mouth as they perform tattva mudra. The mantras used during this purification are the same as those recited during viraja homa, the fire offering that accompanies the vows of renunciation. Next the aspirants invoke the sages of the lineage, Lord Ganesha (the remover of obstacles), and the presiding forces of the various chakras, and offer this sanctified liquor to them.

Tattva Mudra
This is the initial part of the practice, and when it is completed the master permits the students to begin propitiating the kundalini shakti. This is done in five rounds of meditationon Her, each beginning with a prolonged breathing practice,the recitation of prayers, mantra japa, and meditation. After the first round of meditation the student drinks a chalice of liquor. After the second round the aspirant takes a bite of meat and a second chalice of liquor. The third round entails a bite of fish and a third chalice of liquor, and the fourth, a bite of a dish made of deep-fried grains and a fourth chalice of liquor. After the fifth round of meditation the student mixes red and white sandalwood paste (a substitute for male and female sexual energy) and offers it to the kundalini shakti before drinking the final chalice of liquor.

Each round of meditation follows a similar pattern but some of the prayers are unique to a particular round. The first round of meditation on kundalini shakti is done in the following manner: before offering the liquor into the fire of kundalini the aspirants recite long prayers and do breathing practices that combine breath retention and mantra japa.While they sit with their head, neck, and trunk in a straight line and balance the chalice on a tripod formed by the thumb,index finger, and middle finger of their left hand, they meditate on the kundalini shakti that dwells in the muladhara center yet pervades the entire body. Through intense meditation they allow their individual consciousness to merge with the kundalini shakti, and while maintaining this state of oneness they take the chalice in their right hand and visualize the liquor being offered into the fire as they drink it.

The series of prayers (known as patra vandana, or chalice prayers) that precedes the offering of liquor in each round creates a contemplative mood and intensifies the practitioner's inner awareness. The chalice prayer recited during the first round of the offering, for example, invokes the three groups of sages of the lineage, Lord Ganesha, the three main centers of divinity within the body, and various groups of tantric adepts.The chalice prayers also describe how liquor is a goddess at the esoteric level; when and how she was born; in what sense active and passive forms of bliss are associated with her; how the forces of creation, sustenance, and destruction emerged from the combination of the two aspects of bliss; and why liquor is the best offering that can be made to the fire of kundalini. In addition, by elucidating the symbolic meaning of the liquor, the chalice, and the rest of the ritual paraphernalia,these prayers help aspirants enliven their knowledge of tantric metaphysics with the spirit of love and surrender. The penultimate verse reminds the aspirants once again of who the masters are and reiterates that it is only with their permission that they are offering the nectar of liquor into the fire of kundalini shakti. Then they recite the final verse:


Ahanta patra bharitam idanta paramamritam.
Purnahanta maye vahnau juhomi shivarupa dhrik.


I, Shiva, offer the liquor of this-is-ness [objective awareness]  contained in the chalice of I-am-ness [subjectiveawareness] into the fire of perfect I-am-ness [Supreme Consciousness].


While reciting these prayers aspirants are expected to visualize their body being replaced by the fire of kundalini, and while maintaining that awareness they drink the liquor until the chalice is empty. Subsequent rounds follow a similar pattern.

It is a myth that left-hand tantrics always use sex as a part of their practice. Actual physical union is involved only when aspirants have attained perfect mastery over their biochemistry as well as over their mind and senses. And only those who have attained perfect mastery of yoga techniques such as khechari mudra, yoni mudra, and vajroli kriya (and are thus able to force their sexual energy to travel upward) have the ability to incorporate physical union into the fifth round of chakra puja.

Drawing on the scriptures Goraksha Samhita and Hatha Yoga Pradipika, Mircea Eliade in his book Yoga: Immortality and Freedom explains chakra puja as follows: "To hasten the ascent of the kundalini, some tantric schools combined corporal positions (mudra) with sexual practices. The underlying idea was the necessity of achieving simultaneous 'immobility' of breath, thought, and semen. The Goraksha Samhita states that during the khechari mudra the bindu (= sperm) 'does not fall' even if one is embraced by a woman."


THE TRADITION

The tantric masters do not write about their sadhana or even talk about it to anyone other than initiates, and they require their students to take a vow never to disclose its exact method (although they are allowed to discuss the philosophy and metaphysics underlying these practices). This is why there is not a single scripture that contains complete information about how to purify the liquor and perform the chakra puja. However, for the sake of preserving a general knowledge of tantra as well as inspiring aspirants, adepts often write about practices into which they themselves have not been initiated, freely admitting that these manuals are incomplete and must be supplemented by the oral tradition. But they will never, under any circumstances, talk about the disciplines they themselves observe or the mantras they practice.

For example there is a scripture called Prapanchasara,attributed to the great master Shankaracharya with a commentary by his disciple Padma Pada. At one point the commentator explains the subtle differences among the twelve subtraditions of Sri Vidya. With one exception he offers an elaborate description of all these subtraditions,even giving mantras practiced by each. But when he comes to discuss the particular variation, kadi vidya, which is unique to his own tradition he simply says, "This great mantra is known to the whole world; there is no need to write about it."

Tantrics blanket themselves in seeming confusion, and in our search for tantric wisdom we must remember that what tantrics say is not necessarily what they do. Paradox and contradiction are hallmarks of the tradition, and to make sure that their students (as well as they themselves) are free from all temptation tantric masters perform rites that are incomprehensible to most of us. But underlying the contradictions,their social and moral behaviors are grounded in this simple formula: "Pig's droppings are as good as name, fame, and honor; being hailed as a guru is mere noise; ego is another form of drunkenness. Only after renouncing these three does one truly remember the name of God."

The left-hand school of kaula tantra is demanding and requires a great deal of preparation (and kaula tantra is only preliminary to the practices of the mishra and samaya schools). We need to be physically fit and emotionally balanced to undertake even the first level, the tantric practice of mantra sadhana. For example completing the purascharana that follows mantra initiation requires the freedom to organize our life around the practice. The second initiation and the practice following it is even more elaborate, and so requires even greater freedom. The first and most important requirement, therefore, is to gather our resources and minimize the obstacles to spiritual practices before undertaking them, and to this end tantric adepts discovered the techniques for awakening the forces of nature within and without so that the practitioner first becomes effective and successful in the world.

There are a number of tantric practices that have no direct bearing on spiritual enlightenment or experiencing oneness with the Divine; rather, their purpose is to help overcome specific problems, such as discord in the family, poverty,depression, grief, and anxiety. Tantrics see nothing wrong in using spiritual practices to draw a husband and wife closer together, for example. Their reasoning is that if a wife and husband understand each other they will not waste time and energy criticizing and quarreling; family life will be peaceful,and the time and energy saved can then be used for higher purposes. In addition there are practices for the welfare of humankind, for restoring harmony in nature, and for peace,to name a few.

Tantrics have also found that seeing a tangible result from a practice will help aspirants cultivate faith in tantric practices in general as well as remove obstacles that prevent them from undertaking higher practice;furthermore they can use this practice to help others overcome similar problems.For this reason the masters insist that if you wish to stay on the path and eventually achieve the highest goal of life you must do at least one of the tantric practices which shows an immediate result, even if the result is worldly.

Wednesday, February 3, 2016

Tantra: The Left Hand Path




Left-hand tantric practice is traditionally known as chakra puja, "worshipping the chakras." Here the word chakra has a double meaning: a chakra is a center of consciousness within the body, and a chakra is also a circle - in this context it is a circle formed by a group of practitioners.The human body is the living shrine and the chakras are altars within that shrine.The practice of sitting in a circle around the master while worshipping the Divine Force at the altar of the chakras is called chakra puja. The master is known as chakreshvara (the lord of the chakras and the lord of the circle of aspirants). In other words, instead of invoking the Divine in a geometrical yantra, left-hand tantrics invoke Her in the yantra of the human body.

According to left-hand tantrics the Divine Force resides in the muladhara chakra at the base of the spine. While She is living in the human body She is known as kundalini shakti,and presides over the totality of matter and energy that constitutes the entire phenomenal world. The goal of left-hand tantra is to attain Her grace and thereby experience Her manifestation in all forms of matter and energy. But under most circumstances kundalini shakti is asleep, and to gain access to Her abode and awaken Her the sages experimented with every possible means - including ingesting herbs, minerals, psychedelic drugs, and performing "forbidden" practices, as well as mantra, pranayama, and ritual. Ultimately they developed chakra puja, which they found to be the fastest way to pierce the chakras and experience oneness with Her.

Among other things chakra puja involves liquor, meat,fish, mudras (gestures), and physical union. It is called vama marga, "the left-hand path," as opposed to dakshina marga,"the right-hand path," in which these five components are prohibited. The left-hand path is controversial, and those who are not familiar with the scriptures and the oral tradition believe that it advocates drunkenness and orgies. This is a gross distortion. In fact there are stricter prerequisites to the left-hand path than the right-hand path, and following it requires more discipline, because the aspirant must maintain intense concentration on the practice in the midst of the strongest sensual stimulants. To make sure that the students walking this razor's edge keep their balance throughout, the practice is always done under the direct supervision of at least one adept (sometimes more), who monitors every step.

To stay tuned to the guru shakti (the shakti of the master) you replace your consciousness with his consciousness by means of intense contemplation, and throughout the chakra puja he is sitting in front of you. He carries you in his heart.He not only watches how you perform the rituals, hold your gestures, do your pranayama, or recite the mantras, he also observes your breathing patterns, which carry the signals of your subtle thoughts and feelings. Throughout the practice you maintain a meditative state in which you are aware of the presence of your master at the crown chakra and of the ishta deva (the personified form of the mantra) at the heart center.The moment your mind begins to waver, your master intercedes and brings it back to the ishta deva. Only because you are always so accompanied are you able to experience the oneness of mantra, deity, guru, and yantra in your own body. Your entire being becomes an eye. Regardless of what your physical eyes perceive, you see only what is within.

This inner awareness is the fruit of chakra puja, and to test its stability masters lead their students through many paradoxical experiences until they have attained perfect victory over the mind, senses, ego, and intellect. The goal,as illustrated by the following story, is to bring spirituality into day-to-day existence, and vice versa.

SHUKHDEVA

In early childhood Shukadeva lost interest in worldly life and became a monk, committing himself to intense austerities and study of the scriptures. After years of sadhana he asked his father, the sage Vyasa, where and how he could find the highest wisdom, and Vyasa advised him to visit King Janaka, the wisest man and greatest yogi of that time.

When the young saint presented himself at the gate of Janaka's palace he was forced to wait a week before being admitted. Then he was ushered into a luxurious guest house in one of the palace gardens, where the atmosphere was in vivid contrast to anything he had encountered in his monkish existence - the rooms were richly furnished, beautiful women catered to his every wish - and the young ascetic felt as if he were suffocating. After several days in this oppressive atmosphere he was brought to the regal chambers, where he found the king lounging on a couch in his queen's embrace,a jeweled chalice in his hand. A maiden was soaking his left foot in hot water and his right foot was resting on the lap of another nubile young woman. Shukadeva found this incomprehensible.

King Janaka gestured casually for the young man to have a seat; the king seemed to be sunk in some sort of sensual stupor.But to Shukadeva's astonishment the king immediately turned the conversation to spiritual matters. He knew why the young man's father had sent him to the palace and even repeated the parting conversation that had taken place between father and son. In the midst of this two servants rushed into the room shouting that the east wing of the palace was in flames. Unperturbed, the king poured a few drops of water on his palms, closed his eyes for a moment, threw the water in the direction of the east wing, and resumed his conversation with Shukadeva. In a few minutes the servants returned with the news that the fire had been miraculously extinguished. King Janaka acknowledged the news without interrupting his conversation, and the young ascetic finally realized that the king was demonstrating complete masterfully established within himself, he was unaffected by liquor,women, and impending catastrophe.

Monday, February 1, 2016

Yantra : Undertaking The Practice in Tantra



The exact method of entering the yantra, reaching the central circle, and propitiating Ganesha and his intrinsic shaktis (the powers of intelligence and success) is not clearly described in any one place. Instead instructions are scattered throughout a number of scriptures and are somewhat contradictory,so that even after studying various texts it is impossible to know how to do this practice correctly. Anyone aspiring to do this sadhana must find a teacher who is an initiate of a living tradition who has studied and practiced under the guidance of a master.

Tradition dictates that if you find such a master, he or she will first initiate you into the Ganesha mantra and the auxiliary practices. Then, when this first level of your sadhana is complete, the master will determine whether or not you are ready to receive the second level of tantra initiation: initiation into the Ganesha yantra. As a part of this the teacher will introduce you to the set of mantras that are used in meditating on different aspects of the yantra. The success of this sadhana depends on practicing precise methods of visualization and performing rituals in exact accordance with the rules laid down by the tradition. If done correctly this practice engenders strength and stability at both the physical and emotional levels, and it will unfold intellectual clarity and sharpness, a prerequisite for cultivating an indomitable will.From the power of determination comes the wisdom and strength to use the four primitive urges (food, sex, sleep, and self -preservation) in a purposeful manner.

Thus the experience gained from completing this second level of practice will make you decisive and fearless.Now you are ready to undertake any tantric sadhana - be it associated with higher levels of yantra sadhana or the practice of chakra puja (left-hand tantra) - because you will be under the guidance and protection of the master of all previous masters,Ganesha himself, who resides in the muladhara chakra and presides over all forces of body and mind. The doors to all tantra practices are now completely open to you - nothing is forbidden to you any more.

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