Kain
03-30-2007, 03:53 PM
Due to a request (http://www.forums.abrahadabra.com/showthread.php?p=16583#post16583) for a divert thread discussing the particulars of Tantric theory on utilizing different sources of energy, I figured this thread would prove informative.
In Tantric cosmology, much like Samkhya cosmology, the Universe functions simultaneously both in a microcosmic and macrocosmic level, one level closely following the processes of the other. It is due to this that the Tantric saying goes: "What is here, is elsewhere. What is not here, is nowhere". Due to this existance of two main layers, the various manifested principles appear both in a universal (macrocosmic) and also in a particularised (microcosmic) aspect, the latter being a manifestation of it's own that stems from the former.
As creation theory goes, the first individuation of the process of manifestation is Purusha (the inactive spectator of creation, consciousness) and Prakriti (Unmanifest, primordial "matter"). Prakriti soon after differentiates in the 3 gunas (http://en.wikipedia.org/wiki/Guna), namely Sattva, Rajas and Tamas.
Buddhi (also called intellective, or higher mind) then manifests from Prakriti, with Ahamkara (literally, "I-making principle") after it. At this point, the 3 gunas influence Ahamkara so that a simultaneous yet differentiated process of manifestation takes place. Through the influence of Sattva (the principle that reveals consciousness), the five senses evolve while through the influence of Tamas, their respective objects of sensation also evolve, both initially in a universal and later on in a particularised sense.
The universal objects of sensation or "elements" are called tanmatras, and constitute the prototypes of the gross elements of matter (Bhutas, namely Akasha or emptiness, Vayu or Air, Tejas or Fire, Ap or Water and Prthivi or Earth) as they are later evolved in the manifestational process. The Tanmatras are in the form of a point, thus their spatial dimensions are zero, occupying no space in themselves, yet also being adjacent to all space.
The Tantric practitioner does not pay much attention to external sources of energy through one's work, but rather focuses on the cultivation of purity and the harnessing of the original state of the chakras in one's own body. Each of the 5 lower Chakras has a presiding element of the 5 mentioned (with a bija-mantra representative of that element), through which not only the functions of the body relative to that element are controlled but also the tanmatra related to it. Thus, for instance, through contemplating on Manipura chakra, where the element Tejas has it's seat, both the processes of digestion and ultimately the element of Tejas itself are mastered, allowing the practitioner to evoke or control the properties of the element in all it's forms as it is found henceforth. It is based on such practice that it is said that after sufficient training, the mere utterance of a bija-mantra is sufficient to directly evoke the effects of it's respective element, in this case bring about the direct manifestation of fire.
So the Tantric approach towards energy 'sources' tends to focus on the inside in order to find the essential link with all that lies outside. Through mastery of one's own subtle body, the whole universe is thus mastered, with no regard to subtly interracting with particularized aspects of that external environment until that power is attained. So, unlike other paths where the practitioner is said to draw on energy of certain 'types' or from certain 'sources', the Tantric practitioner utilizes the prana (life-force) of one's body along with mantric incantation (japa) in awakening very specific correspondances of the external world in parts of one's own body, which in turn allow for manipulation of the external environment along with the internal.
This type of appraoch, although inherent in the Tantras, is also found in yogic applications throughout the spectrum of Hinduism and I think is representative of an underlying understanding of the common origin and essential relationship of the internal and external, thus not having oneself interract with the multiplicity in ways more than required but rather attend to realizing the essential unity of the two and of practically attaining the altitude and loftiness of that common origin.
Kain
In Tantric cosmology, much like Samkhya cosmology, the Universe functions simultaneously both in a microcosmic and macrocosmic level, one level closely following the processes of the other. It is due to this that the Tantric saying goes: "What is here, is elsewhere. What is not here, is nowhere". Due to this existance of two main layers, the various manifested principles appear both in a universal (macrocosmic) and also in a particularised (microcosmic) aspect, the latter being a manifestation of it's own that stems from the former.
As creation theory goes, the first individuation of the process of manifestation is Purusha (the inactive spectator of creation, consciousness) and Prakriti (Unmanifest, primordial "matter"). Prakriti soon after differentiates in the 3 gunas (http://en.wikipedia.org/wiki/Guna), namely Sattva, Rajas and Tamas.
Buddhi (also called intellective, or higher mind) then manifests from Prakriti, with Ahamkara (literally, "I-making principle") after it. At this point, the 3 gunas influence Ahamkara so that a simultaneous yet differentiated process of manifestation takes place. Through the influence of Sattva (the principle that reveals consciousness), the five senses evolve while through the influence of Tamas, their respective objects of sensation also evolve, both initially in a universal and later on in a particularised sense.
The universal objects of sensation or "elements" are called tanmatras, and constitute the prototypes of the gross elements of matter (Bhutas, namely Akasha or emptiness, Vayu or Air, Tejas or Fire, Ap or Water and Prthivi or Earth) as they are later evolved in the manifestational process. The Tanmatras are in the form of a point, thus their spatial dimensions are zero, occupying no space in themselves, yet also being adjacent to all space.
The Tantric practitioner does not pay much attention to external sources of energy through one's work, but rather focuses on the cultivation of purity and the harnessing of the original state of the chakras in one's own body. Each of the 5 lower Chakras has a presiding element of the 5 mentioned (with a bija-mantra representative of that element), through which not only the functions of the body relative to that element are controlled but also the tanmatra related to it. Thus, for instance, through contemplating on Manipura chakra, where the element Tejas has it's seat, both the processes of digestion and ultimately the element of Tejas itself are mastered, allowing the practitioner to evoke or control the properties of the element in all it's forms as it is found henceforth. It is based on such practice that it is said that after sufficient training, the mere utterance of a bija-mantra is sufficient to directly evoke the effects of it's respective element, in this case bring about the direct manifestation of fire.
So the Tantric approach towards energy 'sources' tends to focus on the inside in order to find the essential link with all that lies outside. Through mastery of one's own subtle body, the whole universe is thus mastered, with no regard to subtly interracting with particularized aspects of that external environment until that power is attained. So, unlike other paths where the practitioner is said to draw on energy of certain 'types' or from certain 'sources', the Tantric practitioner utilizes the prana (life-force) of one's body along with mantric incantation (japa) in awakening very specific correspondances of the external world in parts of one's own body, which in turn allow for manipulation of the external environment along with the internal.
This type of appraoch, although inherent in the Tantras, is also found in yogic applications throughout the spectrum of Hinduism and I think is representative of an underlying understanding of the common origin and essential relationship of the internal and external, thus not having oneself interract with the multiplicity in ways more than required but rather attend to realizing the essential unity of the two and of practically attaining the altitude and loftiness of that common origin.
Kain