Tags

, , , , , , , , , , , , , , , , , , , , ,

An Individual who, (though) desirous
of doing various things, but incapable of doing them due to his innate impurity, (experiences) the supreme state (Parma Padam) when the disruption (ksobha) (of his false ego) ceases.” ~ .9 Stanzas on Vibration. Translated with Intro and Exposition by Mark Dyczkowski.

The tantric perspective of Maya has been the focus of several of my past blog entries. Most people in the west recognize the concept of maya from Buddhism or Vedanta philosophies. Following these modes of thought, maya translates as illusion. The path of these philosophies is a path of negation (neti neti/not this not that): to distinguish the real from the unreal. They say that only god is real and everything we recognize in this world as real (the objects of the mind and senses and such) are not real. Such objects arise only through the illusion of maya.

Tantra accepts maya to be just as real as god himself. Since god consciousness permeates everything completely and fully, then every object of the mind and senses is, is a sense, equal. Rather than being a force of illusion, it’s a force merely of ignorance.

Ignorance is of two types that need to transform into knowledge in Tantric path:

1. Ignorance regarding our true self
2. Ignorance of the attachment to thought constructs and psychological impressions.

Tantrics must purify what is impure in themselves. The impurities of humans are threefold:

1. Karma is the first impurity we must polish to purity. Karma in this case can be described as the imprint that is left in the mind when we perform action out of attachment or desire. This is why so much yoga is focused on releasing desire and attachment. Rather then think of karma in terms of good or bad, think of it in terms of making karma or not making karma for yourself. Only by relinquishing the desire even for good results can we release ourselves from the karmic implications of our actions.
2. Once we have started to effectively deal with the part of ourselves that is guided by karma, we can begin to see maya for what it is: a kind of necessary limitation. In many ways, it’s these apparent limits are what set the stage for the human struggle against self and nature. They are also the veils that keep us from recognizing our true godly nature. The characteristics of divine nature are fivefold. 1. Omnipotent, 2. Omniscient, 3. Satisfied, 4. Eternal, 5. Free. Maya too is fivefold in it’s actions to obscure each of these characteristics: 1. Power appears limited, 2. Knowledge appears limited, 3. Desire motivates us, 4. We have the linear experience of time, and 5. We are subject to cause and effect.
3. And finally, after we have effectively and fully understood these lessons in our hearts, we are ready to fully purify our perception and cleanse the final impurity (or rather the original impurity) and bring our dual focus into oneness. We see clearly and spontaneously that all is one and that god is everywhere in equal measure. Duality ceases.

Everything in the tantric’s path involves divine grace; nothing at all can happen without it. The very will underlying all action is said to be equal to the will of god. For tantrics, the motivation for action comes from the desire only for self-recognition, liberation, and god consciousness. A tantric cannot say for instance that he is taking action to recognize his true flow of consciousness. we are rather gods in human form seeking the god in ourselves. There are four ways that such grace descends upon us to give us the will and desire for self-seeking (but these I’ll go into another time).

Too many misguided tantrics these days superimpose the spiritual laws of tantrism onto material life. Nothing is prohibited and nothing is enjoined. The path of Tantrism they say, is unlimited; we can do anything. This is true only in spiritual life when we have overcome our mundane desires and attachments and when the goal is union with god consciousness. To say everything is allowed and then run off to fulfill desires for sex or material possession or power over people is not the path of Tantra.

I once sat with the owner/instructor of a yoga studio. She was telling me about some of the yoga styles and studios available in the relatively small town. She mentioned the Tantric studio that was around the corner from her own presumably more orthodox. She complained that people were going to Tantra because Tantra allows them to keep doing whatever they want (eat, drink, party, have sex, and pretty much continue to follow their most base instincts). As she told me this, she sipped on her beer and chewed on her hardy beef burger.

I wasn’t surprised by her misconception of Tantra, and it wouldn’t surprise me if the studio was indeed teaching such a path devoid of knowledge. Nor did the fact that she was eating meat and drinking beer phase me until she made this statement. Every persons path to higher consciousness is their own, what is important is that we follow our own rules. Only by recognizing and following our own rules will we make spiritual progress. If we believe the orthodoxy that drinking beer and eating meat will dull our consciousness, then it most assuredly will. On the other hand, we truly believe as many tribal cultures believe, that eating meat will bring us in union with the spirits of higher consciousness than eating meat in this way will most assuredly raise ones consciousness.

There are two kinds of worship in this world: inner worship and outer worship. These days the majority of people are focused on outer worship, Outer worship will bring only outer fruits. If you really want to practice yoga, you mush focus intently on inner worship.

Advertisements