TANTRA RETREAT Online with Radha & Yogi Vishnu Panigrahi

Total Page：16

File Type：pdf, Size：1020Kb

TANTRA RETREAT online with Radha & Yogi Vishnu Panigrahi 12/13/14 june “Tantra says to accept whatever you are. This is the fundamental characteristic: total acceptance, and only through total acceptance will it be possible for you to grow. " Program: First day 9 pm entrance ceremony with Puja 930 1030 pm tantra philosophy with Vishnu 1045 12 pm tantra yoga practice with Radha Second day 1pm-230 pm tantra philosophy with Vishnu 245-430pm Tantra yoga with Radha Third day 1-230 pm tantra philosophy with Vishnu 245-430 pm hours Yoga tantra with Radha In this process you will be given Tantra yoga techniques, some of which come from the Kaula tradition. The student will learn some Nyasa practices (a means of consecrating the physical body by entering an elevated awareness or divine consciousness in various parts of the body during tantric rituals. This is widely described in Mahanirvana Tantra. The word "nyasa" therefore means " superimpression ”through conscious touch), some specific tantric sequences to transfigure, transcend and sublimate sexual energy, mudras and mantras that allow us to recognize this energy and celebrate it as a sacred essence, ancient practices of tantric Yoginis to recognize the female power present in each of us, sacred visualizations (yantra) to be performed before, in the meantime and after the act of union between the divine shiva (lingam) and the divine shakti (yoni). The course is open to all people who have a pure and high interest. The Philosophical study of tantra texts conducted by Vishnu will be of fundamental importance to enter the sacredness of physical practice and with great ability and dedication will lead you to truly understand the essence of Tantra in all its aspects. contemplated will be the Kularnava Tantra where you will find very interesting aspects to understand the rituals and sacredness of this Tantric path. For info contact pls www.samadhiyogaashram.com e mail [email protected] .

Copy Link

Recommended publications

Tantra and Hatha Yoga
1 Tantra and Hatha Yoga. A little history and some introductory thoughts: These areas of practice in yoga are really all part of the same, with Tantra being the historical development in practice that later spawned hatha yoga. Practices originating in these traditions form much of what we practice in the modern day yoga. Many terms, ideas and theories that we use come from this body of knowledge though we may not always fully realise it or understand or appreciate their original context and intent. There are a huge number of practices described that may or may not seem relevant to our current practice and interests. These practices are ultimately designed for complete transformation and liberation, but along the way there are many practices designed to be of therapeutic value to humans on many levels and without which the potential for transformation cannot happen. Historically, Tantra started to emerge around the 6th to 8th Centuries A.D. partly as a response to unrealistic austerities in yoga practice that some practitioners were espousing in relation to lifestyle, food, sex and normal householder life in general. Tantra is essentially a re-embracing of all aspects of life as being part of a yogic path; the argument being that if indeed all of life manifests from an underlying source and is therefore all interconnected then all of life is inherently spiritual or worthy of our attention. And indeed, if we do not attend to all aspects of life in our practice this can lead to problems and imbalances. This embracing of all of life includes looking at our shadows and dark sides and integrating or transforming them, ideas which also seem to be embraced in modern psychology.
[Show full text]
Tantra: an Analysis Damien L
University of North Florida UNF Digital Commons All Volumes (2001-2008) The sprO ey Journal of Ideas and Inquiry 2007 Tantra: An Analysis Damien L. McDonald University of North Florida Follow this and additional works at: http://digitalcommons.unf.edu/ojii_volumes Part of the Arts and Humanities Commons Suggested Citation McDonald, Damien L., "Tantra: An Analysis" (2007). All Volumes (2001-2008). 32. http://digitalcommons.unf.edu/ojii_volumes/32 This Article is brought to you for free and open access by the The sprO ey Journal of Ideas and Inquiry at UNF Digital Commons. It has been accepted for inclusion in All Volumes (2001-2008) by an authorized administrator of UNF Digital Commons. For more information, please contact Digital Projects. © 2007 All Rights Reserved Tantra: An Analysis invasion that the first signs of Vedic3 beliefs arose in India. These beliefs were imbedded in the culture of the invading Aryans and laid Damien L. McDonald the groundwork for the society that remains 2006 Neil Gray Prize Paper prevalent in India even to the present day. The Vedas, instructional texts believed to be given Faculty Advisor: Dr. Julie Ingersoll, to men from the heavens roughly 5000 years Assistant Professor of Religious Studies ago, would become the backbone of all Indian religious thought, including Tantra. Today, Indian religious thought is often divided 4 The tradition of Tantra, which is often between Vedic and Tantric beliefs. without clear classification amongst scholars, Despite the aforesaid difficulties in does not have a single definition that defining Tantra, there is evidence suggesting thoroughly or accurately describes it. Because that Tantra is an unorthodox form of of the multifaceted nature of Tantric Hinduism.
[Show full text]
History of Tantra
Balaji Deekshitulu P V, AJHC, 2020; 3:14 Review Article AJHC 2020,3:14 American Journal of History and Culture (ISSN:2637-4919) History of Tantra Balaji Deekshitulu P V Homeopathy Doctor and Psychologist, Sri Balaji Homeo Clinic, Tirupati, A.P, India. ABSTRACT The review article explains that the Tantra is oldest tradition of *Correspondence to Author: mind and body health, Universal is not creating any one, it is cre- Dr Balaji Deekshitulu P V ate by god. Its truth no scientific an evidence of various natural Homeopathy Doctor and Psychol- things in 21st century, Tantra explains systematic life, visualiza- ogist, Sri Balaji Homeo Clinic, Tir- tion of nothings etc… Tantra is best way of good things only. upati, A.P, India. Keywords: History of Tantra How to cite this article: Balaji Deekshitulu P V. History of Tantra. American Journal of History and Culture, 2020,3:14. eSciPub LLC, Houston, TX USA. Website: https://escipub.com/ AJHC: https://escipub.com/american-journal-of-history-and-culture/ 1 Balaji Deekshitulu P V, AJHC, 2020; 3:14 Introduction: form. While the Vedic practice of yajna there are no idols and shrines, in its Tantric traditions, Tantra is not easily to understand for everyone, idols and symbolic icons with puja are the this is a practical way of life, till continue A means of worship. Temples, symbolism, icons number of techniques to help mind and physical that remind the devotee of attributes and values impact. are a necessary part of the Agamic practice, Tantra (/ˈtʌntrə, ˈtæ n-/; Sanskrit: तन्त्र, literally while non-theistic paths are one of the many "loom, weave, system") denotes alternative means in the Vedic practice.
[Show full text]
Yoga Journal - the Branches of Yoga
Yoga Journal - The Branches of Yoga http://www.yogajournal.com/basics/157?print=1 The Branches of Yoga Whether you are devotional or intellectual in nature, yoga has a path for you. By Mara Carrico In ancient times yoga was often referred to as a tree, a living entity with roots, a trunk, branches, blossoms, and fruit. Hatha yoga is one of six branches; the others include raja, karma, bhakti, jnana, and tantra yoga. Each branch with its unique characteristics and function represents a particular approach to life. Some people may find one particular branch more inviting than another. However, it is important to note that involvement in one of these paths does not preclude activity in any of the others, and in fact you'll find many paths naturally overlapping. Raja Yoga Raja means "royal," and meditation is the focal point of this branch of yoga. This approach involves strict adherence to the eight "limbs" of yoga as outlined by Patanajli in the Yoga Sutra. Also found in many other branches of yoga, these limbs, or stages, follow this order: ethical standards, yama ; self-discipline, niyama ; posture, asana; breath extension or control, Pranayama; sensory withdrawl, pratyahara ; concentration, dharana ; meditation, dhyana ; and ecstasy or final liberation, samadhi . Raja yoga attracts individuals who are introspective and drawn to meditation. Members of religious orders and spiritual communities devote themselves to this branch of yoga. However, even though this path suggests a monastic or contemplative lifestyle, entering an ashram or monastery is not a prerequisite to practicing raja yoga. Karma Yoga The next branch is that of karma yoga or the path of service, and none of us can escape this pathway.
[Show full text]
34 CHAPTER 11 PATHS of YOGA Dr. DC Rao the Sanskrit Word Yoga Is
CHAPTER 11 PATHS OF YOGA Dr. D.C. Rao The Sanskrit word Yoga is derived from the root yuj, similar to the word ‘yoke.’ In the spiritual context, yoga is that which helps one unite with Supreme Consciousness. The ultimate goal of spirituality in Hinduism is to become aware of the Divine presence everywhere, at all times, in oneself, in every other human being, and in the whole of creation. Hindus may seek to connect with the Divine as an all-pervasive Consciousness, Brahman, or as a presence that dwells within one’s heart or as the Personality of Godhead. Recognizing that persons have varying spiritual understanding, physical and intellectual capacities and even interest in the Divine, Hindu scriptures offer a variety of spiritual paths or yogas to help all seekers progress toward this goal, each in their own way. A key component of all yoga is to transform the mind, making it clear and calm; the techniques vary among the different paths of yoga. Karma Yoga: the Yoga of Action Actions commonly reflect personal likes or dislikes, and are undertaken seeking personal gain or the benefit of those to whom one is attached. Spiritual evolution requires that all actions, including speech and the thoughts that lead to actions, are unselfish and derive from a dedication to the common good. The path of Karma Yoga is about being engaged in purposeful action without any expectation of personal reward, here or in after-life, and achieving freedom from fear and sorrow. The components of this path are: Doing one’s duties willingly, cheerfully and with love.
[Show full text]
FPMT Basic Program Subject Descriptions
FPMT Basic Program Subject Descriptions Stages of the Path With study comes understanding; but this must be put to use. It is therefore vital to put as much as one can of what one has studied into practice… Lama Tsong Khapa The celebrated system of teachings known as the Stages of the Path (Lamrim) represents a synthesis of the entire path to enlightenment. Presented in a clear and concise form, these teachings are easy to understand and apply in meditation. Instruction begins with the preliminary practices, and then progresses through the essential practices of the ‘beings of the three scopes’, including correct guru devotion, renunciation, the altruistic wish for enlightenment and the view of the middle way. As a foundation and context for Buddhist practice, this subject is a key element of the Basic Program. Heart Sutra Form is empty, emptiness is form; form is not other than emptiness, emptiness is not other than form… Shakyamuni Buddha Among the most famous of all the Buddhist scriptures, the Heart Sutra reveals the truth of emptiness through a short exchange between two of the Buddha’s most illustrious disciples, Avalokiteshvara and Shariputra. Traditional commentary expands on the cryptic style of the sutra to clarify the exact nature of the wisdom realizing emptiness and the ‘method’ practices that are its essential complement, relating these two aspects of practice to the five levels on the path to enlightenment. The brevity and profound nature of the Heart Sutra have made its recitation popular as an effective means for dispelling obstacles to spiritual endeavor. Mahayana Mind Training And thus bodhisattvas are likened to peacocks: they live on delusions – those poisonous plants.
[Show full text]
Haṭha Yoga – in History and Practice
Haṭha yoga – in history and practice. Haṭha yoga as tantric yoga Haṭha yoga – in history and practice. Haṭha yoga as tantric yoga Gitte Poulsen Faculty Humaniora och samhällsvetenskap. Subject Points 30 ECTS Supervisor Kerstin von Brömssen Examiner Sören Dalevi Date 1/10-2014 Serial number Abstract: The study investigates the field of haṭha yoga as it is described in the medieval Haṭhayogapradīpikā, a work on yoga composed in Sanskrit from the Nāth tradition. The study have then compared these practices, practitioners and the attitudes towards them, with interviews conducted in modern Varanasi, India. The focus in the assignment is the connection between haṭha yoga and tantric practices since tantra has been crucial in the forming of the early haṭha yoga and classical haṭha yoga, but slowly has been removed through different reformations such as under the Kashmir Śaivism. The tantric practices, especially those associated with left hand tantra, became less progressive and were slowly absorbed in mainstream Hinduism under several reformations during the 9th-15th century. Ideas about topics like austerities and alchemy were more and more replaced by conceptions of the subtle body and kuṇḍalinī and the practices became more symbolized and viewed as happening inside the practitioner’s body. Tantra was important in the framework of haṭha yoga but the philosophy and practitioners of haṭha yoga has like tantra been absorbed and mixed into different philosophies and forms of yoga practice. The practitioners has gone from alchemists, ascetics and left hand tantrics to be absorbed into the wider community which is evident in modern Varanasi. None of the haṭha yoga practitioners interviewed were Nāths, ascetics or alchemists and combined their haṭha practice with not only tantric philosophy but many different philosophies from India.
[Show full text]
Bhakti and Tantra Intertwined: the Explorations of the Tamil Poetess Kāraikkāl Ammaiyār Karen Pechilis
Pechilis International Journal of Dharma Studies (2016) 4:2 DOI 10.1186/s40613-016-0024-x RESEARCH Open Access Bhakti and Tantra intertwined: the explorations of the Tamil Poetess Kāraikkāl Ammaiyār Karen Pechilis Correspondence: [email protected] Comparative Religion Department, Abstract Drew University, Madison, NJ, USA Towards contributing to historical understanding and theorizing of the relationships between bhakti and Tantra, this article analyzes their intersection in the poetry of the Tamil Śaiva saint, Kāraikkāl Ammaiyār. This poet-saint is dated by scholars to 550 CE and is understood by Tamil Śiva-bhakti tradition to have been the earliest bhakti devotee to Śiva in a group that includes dozens of named others. However, her bhakti vision is distinctive in that she foregrounds the cremation ground in her poetry. Investigating the cultural literary context for her choice, this paper argues that she intertwines bhakti and Tantra in her formulations. While Tamil literature established a contrast between nāṭu (town) and kāṭu (cremation ground) and included Buddhist exploration of the religious significance of kāṭu,KāraikkālAmmaiyār’s nearest of kin is the Śaiva Tantrikas. Historically, she stands at the juncture between the established Atimārga and the developing Mantramārga Tantric groups, whose ritual practices represented the cremation ground as a potent place to access Śiva. Kāraikkāl Ammaiyār’spoetry concords with that view, but her emphasis is on an exploratory, unscripted encounter with the divine. Her poetry suggests a period
[Show full text]
Kundalini Tantra, by Swami Satyananda Saraswati
KUNDALINI TANTRA Swami Satyananda Saraswati CONTENTS Introduction to Kundalini Tantra Section I - KUNDALINI 1. Ye Man, Tame the Kundalini 2. What is Kundalini? 3. Kundalini Physiology 4. Kundalini and the Brain 5. Methods of Awakening 6. Preparing for the Awakening 7. Diet for Kundalini Awakening 8. Risks and Precautions 9. Kundalini and Madness 10. Four Forms of Awakening 11. The Descent of Kundalini 12. The Experiences of Awakening 13. The Path of Kriya Yoga 14. Vama Marga and Kundalini Awakening Section 2 - THE CHAKRAS 1. Introduction to the Chakras 2. Evolution through the Chakras 3. Ajna Chakra 4. Mooladhara Chakra 5. Swadhisthana Chakra 6. Manipura Chakra 7. Anahata Chakra 8. Vishuddhi Chakra 9. Bindu Visarga 10. Sahasrara and Samadhi Section 3 - KUNDALINI YOGA PRACTICE Preliminary techniques for individual chakras and kshetram and the advanced techniques of kriya yoga Introduction 1. Rules and Preparations 2. Posture 3. Chakra Sadhana Course 4. Practices for Ajna Chakra 5. Practices for Mooladhara Chakra 6. Practices for Swadhisthana Chakra 7. Practices for Manipura Chakra 8. Practices for Anahata Chakra 9. Practices for Vishuddhi Chakra 10. Practices for Bindu Visarga 11. Practices for Integrated Chakra Awareness 12. Your Sadhana Program 13. Kundalini Kriyas of Kriya Yoga 14. The Kriya Yoga Practices Section 4 - KUNDALINI RESEARCH Compiled by: Swami Shankardevananda Saraswati MB, BS (Syd) 1. Introduction 2. Kundalini, Fact not Fiction 3. Defining the Nadis 4. Controlling the Nadis and the Brain 5. Evidence for the Existance of Nadis 6. Neurophysiology of the Chakras 7. Evidence for the Existence of Chakras 8. The Cosmic Trigger 9. Cross-Cultural Evidence 10.
[Show full text]
Sutra and Tantra: the Profound and Miraculous
WISDOM ACADEMY Sutra and Tantra: The Profound and Miraculous ROBERT A. F. THURMAN Lesson 6: The Accelerated Path of Tantra Reading: Brilliant Illumination of the Lamp of the Five Stages Introduction, pages 3–32 Brilliant Illumination of the Lamp of the Five Stages (Rim lnga rab tu gsal ba’i sgron me) Practical Instruction in the King of Tantras, The Glorious Esoteric Community by Tsong Khapa Losang Drakpa INTRODUCTION AND TRANSLATION by Robert A.F. Thurman Edited by Thomas F. Yarnall Treasury of the Buddhist Sciences series Tengyur Translation Initiative Jey Yabsey Sungbum Collection Published by The American Institute of Buddhist Studies Columbia University Center for Buddhist Studies Tibet House US New York 2010 Not for distribution-For students of Wisdom Academy Introduction 1. What is a “Buddha Vajradhara,” the Goal of this Tradition? Ablaze in glory of wondrous signs and marks, Forever playing in the taste of the bliss-void kiss, Recklessly compassionate, free of extremist calm— I bow to the Victor with the seven super-factors!1 To study this work fruitfully, we need first of all to understand what the author thinks is the goal of the practices described within it. That is to say, we need to imagine what Tsong Khapa imagines is the kind of being called a “buddha vajradhara”—what a buddha really is—whether viewed from the Tantric perspective or not. What he thinks a buddha-being is, is so utterly fantastic, even preposterous, from the perspective of our philo- sophically materialist modern culture, it takes a real effort of imagination, a nearly sci-fi exercise in openness of mind.
[Show full text]
Q 5 Tantra and Yoga: an Egg and the Hen Problem. Subhasis
Q 5 Tantra and Yoga: an egg and the hen problem. Subhasis Chattopadhyay Tantra has been most exhaustively defined by Georg Feuerstein in his book Tantra: The Path of Ecstasy (Feuerstein, "Tantra. the Great Spiritual Synthesis" 1-19). Feuerstein’s definition of Tantra is relevant because he had an equal command of Yoga. He is one of only a few Western scholars who does not distinguish between Tantra and Yoga. For instance, Edwin F. Bryant’s understanding of Yoga is limited by his understanding of Yoga as derived from the various forms of Vedanta. In Bryant’s corpus, there is a glaring absence of discussions on Tantra. But Feuerstein’s works on Yoga’s psychology and his monograph on Yoga’s philosophy cross-refer to Tantra. Also, The Encylopedia of Yoga and Tantra by Feuerstein is a testimony to his expansive understanding of both Tantra and Yoga as one Leibniz’s monad. This unified view of both Tantra and Yoga is what in fact is Tantra because without Tantra there would be no Hindu praxes. Hinduism is Tantric in essence.1 That is why a scholar like Michael Comans does not understand the epistemology of early Advaita Vedanta. Comans fails to understand that the epistemic basis of Advaita is in fact, within Tantra. To put it in a different manner: unless one is adept in the precepts of say, of the sage Gheranda, one cannot understand Advaita Vedanta. Another analogy will help: if one reads Buddhists on Buddhism, one tends to think that the Buddha(s) had negated Hinduism and one accepts the view that Adi Shankaracharya had only reacted to Buddhist proselytization.
[Show full text]
Synergy in Tantra Yoga
Synergy in Tantra Yoga By Mas Vidal A Brief Introduction The Tantra and Hatha yoga systems are probably the most attractive expressions of Vedic wisdom. Energy based yoga systems such as these are particularly compelling today because of mediocre living standards that measure lifestyle quantitatively versus qualitatively. Current lifestyle trends have most people so over stimulated externally, they are left feeling empty inside. Many sensationalized approaches to health and spirituality have bread a collective consciousness in societies mostly interested in quick fixes driven by self-gratification. For this reason, tantric and hatha yoga’s have become so charming, because they allure us and inspire us to awaken and discover the true essence of our being. Our true essence is beyond something we can taste, see or touch, the true self is found through the mystical sensitivities of the heart as emanated from the soul. When we practice yoga we become enlivened with the potential of expressing our natural innate qualities of contentment, compassion and love. The tantra yoga tradition provides all the necessary methods for any practitioner to completely reform their life, if practiced properly. The most popular expressions of tantra exist in the form of hatha yoga, the postural system for improving the mind-body relationship. Tantra is considered one of three components of the Hindu tradition after the Vedas and Puranas, and is the most recent of the three, which developed mostly during early medieval times. Another tantric teaching, the Agamas, are considered by some to have been the source of early yogic and self realization concepts in India, although little has been written about them comparative to Vedic and classical yogic works.
[Show full text]