Spring 2012

March-May Classes
Tantra Teachings
One of the Seven Victories in Tantric philosophy and practice is called manojavittvam.  Manojavittvam expresses the swiftness of thought and mind.  In this state of attainment, the mind visits all realms consciously.  When one sees the changes of consciousness [from the standpoint of the stable Witness], then comes the death of root ignorance.

The final victory in this system of the Seven Victories is called Sattva Purusha Nytakhyati.  Long before this the sadhaka realized he was not the five elements, but now he knows he is not even his thoughts about the five elements.  One gets the courage of one’s convictions here.

From the chart:  “The Natural Unity of Vedic Religion and Philosophy”
There are three ways to view the diverse religions of humanity:
1 – Prati tantra siddhanta – wherein adherents and scholars compare and argue over various points of difference with the intent to prove the superiority of one over the others.
2 – Sarva tantra siddhanta – wherein diverse religions are all brought together with their practitioners and leaders in a congenial atmosphere to share their divergent views.
3 – Sahaja tantra siddhanta – this is the attitude of the Avatar and those with a comprehensive nondual perspective: all religions are already one.  One need not bring them together; they are facets of one diamond.  The only purpose for looking at them separately is to understand them and purify the mind.
Thus, one should choose one’s philosophy and religion and practice them together.
In the 36 Cosmic Principles of Shaivism (Tantra), Raga is the power of attraction, adhesion, attachment, and involvement.  It is considered as a tattva, a cosmic principle.  What is it that attracts one to the lower tattvas, or attracts one to higher knowledge?  It is Raga.  Raga is part of the impure order because it can lead in two directions, either toward knowledge (higher tattvas of the pure order, or to ignorance, involvement and identification with the five elements).

Pratibijna is the power of recognition.  When one has this, then whatever is concealed by maya or ignorance can be brought out of hiding.  This is akin to smriti, retentive memory, in Vedanta.