guruyoga

Sri Adi Shankaracharya is said to have organized the ashrama (order) of Sannnyasins (monks) into ten groups. Which of these titles is associated with which of the four Monasteries (Amnaya Matha based on four Amnayas of Tantra) established by him is a slightly varying list. There are several texts ascribed to the great Guru himself, such as Mathamnayopanishat, Mathamnaya Mahanushasana, Mathamnayasetu etc. Generally, the accepted classification is: Sharada Mutt of Dvaraka - Tirtha, Ashrama Govardhana Mutt of Puri - Vana, Aranya Jyotirmatha of Badarikashrama - Giri, Parvata, Sagara Sringeri Mutt - Sarasvati, Bharati, Puri Generally, the Shankaracharya's of these Amnaya mutts do not directly initiate anyone but for their direct successor. However, there are generally associated Sannyasins and branch mutts which bear the same titles as one of the four main mutts (eg. Svarnavalli, Yedatore, Koodali etc. are all associated mutts of Sringeri) and these initiate the qualified into the order of monks. True, Swami Satyananda Saraswati of Bihar school of Yoga was initiated by Swami Shivananda Saraswati of Rishikesh, and he in turn was initiated into Dashanami Sampraday of the monks by Vishwananda Saraswati. However, it is not always easy to determine association with a Mutt/region simply based on the title or Ashrama-nama. For e.g. H H Bharati Krishna Tirtha, the famous Vedic mathematician, was initiated into 'Tirtha' oder by Sri Trivikrama Tirtha of Dvaraka Mutt, but later took the post of Shankaracharya of Govardhana Mutt. It is quite possible that Swami Krishnananda Saraswati was initiated by someone associated with Sringeri Mutt, or even not, for the said reasons. However, when H H Brahmananda Saraswati was nominated as the Shankaracharya of Jyotirmutt, the celebrated Avadhuta and Jivanmuka, H H Sri Chandrashekhara Bharati of Sringeri endorsed him - this could either be due to the the former's association with the Sringeri Mutt or more possibly due to his great qualification for the post.

There's google search engine to find out more. An elaborate and derailing discussion on what is or is not Zero point energy is not relevant to this thread. Shall we please reserve that to another endless Buddhist thread please

Drew, Do you associate embryonic breathing with Full Lotus on the basis of what is written in 'Opening the Dragon gate'?

I have mostly relied on the Sanskrit original and it's commentary by Rajanaka Jayaratha (which, we in our lineage, do not consider as correctly representing the great master Abhinavagupta). There is one English translation by Gautam Chatterjee, and it is clear he obviously does not understand "secrets" or the esoteric/practical purports of the coded Tantraloka, but seems sincere enough: http://books.google.com/books/about/Sri_Tantraloka.html?id=gpsacAAACAAJ Swami Lakshman Joo, who I consider more a intellectual than a Tantra exponent, did write some papers I read that were commentaries on the Tantraloka, but I am not sure if they were ever published by one of his numerous and illustrious students.

Double post ...

Check out books by Swami Lakshman Joo, Dr. Jaidev Singh and Mark S. G. Dyczkowski.

There are also Buddhists every street in California and sanghas filled with Westeners, are all of them enlightened? Or is even one enlightened? But does this reflect on Buddhism itself or on the quality of Buddhism dished out? Same is true with Yoga. Yoga is stripped out of its spiritual aspect, taught in isolation outside of the framework of which it's a part and mainly as a health tool - and even with that, it is working, people do get healthy. You will need to blame the pop-yoga culture and incorrect understanding of it (even Hatha yoga as you exhibit here), not the Yogic philosophy or science. Same story with Qigong, how may really understand and practice it correctly? People stand around moving hands and feet, call it yoga, and blame it when it does not make them supermen and women or give blissful insights? Ridiculous argument. Even if one just takes Asana and Pranayama, even in isolation as taught incorrectly in the West. If done correctly, they do lead to chittavrtti-nirodha - regulation of the senses and thus the mind - through balance in the flow of subtle body currents. How then can this not benefit one spiritually? Everything "spiritual" can be approached physically as has been demonstrated by the masters of the past, for everything is a state of energy. Roger Jahnke writes this in one of his books: "High level Tai Chi is neither martial skill nor health improvement; in this domain of Qigong you will have gained access to the most compelling level of mastery - a direct and conscious relationship with energy, universal intelligence, and spiritual light. Your cultivation evolves beyond concerns of the body and the Earth Domain and matures through the mental, emotional and situational concerns of the HeartMind."

Sifu Wenwei Ou

Thanks Seth, you're correct, I meant to say 'not'

Mingtong Gu states that there are different aspects to organs - physical and spiritual. He also lists different sounds for these aspects. He also explained in a lecture once that saying these sounds out loud, in the mind and listening to them - all have slightly different effects on the associated organs. He has a nice course on sound healing if anyone is interested. http://www.chicenter.com/Chi/Store/CDs/index.cfm

When and how did Yoga's primary objective become exercise and health? Even if I assume you are talking of specifically Hatha yoga and not Raja Yoga or Kundalini Yoga? Any specific reason why you don't "think" they will lead one "far", "spiritually"? Think, far, spiritual - very interesting! I won't comment on Qigong part of it, there are much more qualified practitioners here to talk about it.

Not same, similar, esp the dualistic Saiddhantika interpretation of Polarity if not the monistic Kasmiri Shaivite http://mor.phe.us/writings/Yin-Yang.html

Bhogar is indeed a very popular semi-mythical figure in Southern India, his fame extending all the way to Sri Lanka and beyond. Bhoganatha is considered to be a Mahasiddha. It is said that Bhoganatha's guru Kalagninatha was Chinese by birth and had settled in Southern India when he attained immortality. He supposedly instructed Bhoganatha to teach the Chinese and his encounters with the Chinese is captured in an old work, Saptakanda. The remarkable similarity of Tamil Siddhas represented by Bhoganatha - which includes Yin and Yang concepts (Shakti and Shiva), emphasis on breath, alchemy, herbs etc. may have triggered off a Lao Tsu - Bhoganatha connection. It is also pointed out that his friend, a Siddha named Ramadeva, traveled to Arabia and was known as Yacob. In Southern India, there is a shrine of Kumara (the son of Shiva and Shakti, who was absorbed into Buddhism as Majushri) at Palani, where Bhoganatha is said to have installed an idol made of Navapashana (nine poisons). The tale states that 81 normally poisonous substances including mercury were gathered into groups of nine and the nine mixtures combined alchemically to form a substance named Navapashana. This idol made of Navapashana is said to exhibit several miraculous properties. For example, the milk that is poured over the idol during rituals stays fresh for several days even in the immense heat of Southern India. The concept of Navapashana is of significance as the Tamil Siddhas are associated with Kayakalpa (rejuvenation of the body) and Immortality like the Taoists.

Not specifically, but it is not incorrect either as Bindu is simply a dot or a circle, and the red spot on the forehead (signifying Shakti) can thus fit into the definition of the Bindu.

Bindu at the very physical sense simply means the 'seed' or one's regenerative fluid. Bindupata or Binduvisarga or Binduskhalana refers to ejaculation. When refined, it represents various other things as pointed out by others on this thread. It is also the Cosmic Seed, the one Zero Point as Scotty correctly pointed out, or the Void from which everything arises and into which everything collapses. Bindu is also a Chakra in the body. Above the Ajna chakra, there are very subtle and very special centers extending all the way to Sahasrara - Bindu, Ardhachandra, Rodhini, Nada, Nadanta, Shakti, Vypika, Samana and Unmana. These points are touched when the mantra transforms from gross sound to refined/defined revealed sound and to a Grand Silence at the Crown.

Interesting you mention Shurangama, I am just done reading Ronald Epstein's paper on it. If one is interested in understanding a history of mantras, how they work, and especially the origin of most Buddhist mantras today from sources such as early Kapalika/Saiddhantika Shaivism and Atharvanaveda, one can refer to some very voluminous research by Dr. Alexis Sanderson, an Oxford scholar of Indian Religious Studies and Sanskrit/Pail/Tibetan literature. Most Buddhist Tantric mantras and Dharanis are corrupt versions of pre-existing Atharvanic sutras and also colloquial mantras of the shakya tribe of Eastern India, most often presented in ‘apabhramsha’ format, as a rebellion against Paninian Sanskrit and the grammarians dominant at those times. That said, an independent explosion of several Buddhist and Shaivite tantric mantras did occur post the early Guhyasamaja phase. I assume you meant ‘Vedic’ mantras. Vedanta refers to the end part of Vedas, which are chiefly the Upanishads, dealing with jnana or self-contemplation, rather than Karma and Upasana, which are the forte of the main Vedic texts. The Vedantic mantras are also sometimes used, mostly in conjunction with certain Tantric mantras, but rarely for the purpose of Japa or ritual recitation. I look at the mantras listed on the link you provided and would not recommend this page. 1. Aham prema - This is clearly a made up mantra, not really found anywhere. It means ‘I am Love’ and is most possibly a New Age mantra. It does not follow any rules of Sanskrit grammar of chandas (the word/sentence structure - a characteristic of most late Buddhist tantric mantras that appeared in hordes post 8th century) and seems to have no associated lineage and cannot be traced to any scripture. 2. Om Aim Hrim Krim Chamundayai Vichche - This is the famous Tantric Navakshari Mantra of Durga or Chamunda and this is the deity that is known to have historically influenced the conception of the Buddhist deity Tara (along with the Vedic Brihaspati’s wife figure). The mantra is printed incorrectly, and one of the Bija is completely incorrect and corrupts the entire mantra. The three Bijas in this mantra represent Knowledge, Power and Prosperity or the root, heart and third-eye chakras, with Chamuda representing the Chit-Shakti (Absolute Pure Consciousness) who identifies with Kundalini and traverses the said three Chakras, assuming the form of the deity invoked here. A Bija ‘Om’ was added here for some reason and then the fourth Bija was replaced with ‘krim’ - completely altering the mantra. Chamunda is a wrathful form i.e. A forceful aspect and messing her mantra up is certainly not advisable. Then we have the Vedic mantras - Gayatri of the Sun, Mahamrityunjaya of Shiva etc. One needs to understand the difference between the Vedic and Tantric mantras at this point. The Vedic mantras derive their power from three aspects: A. Diksha or Initiation - This is achieved through Upanayana ceremony which is the initiation of a person into the four-stages of Vedic living. Today, this ceremony is undertaken only by Hindu males, but in the past, women were allowed too. Most traditional Hindus observe the rule that only Men recite Vedic mantras and women use only Mantras from Puranas and Tantras. There has been endless debate going on for ages around this topic, but the point is, without Diksha, one does not tap into the power of mantras completely. Every mantra originates from a Seer or Rishi (who also represents Gotra or clan head, and hence some families get benefits from some mantras sooner) and the Diksha ceremony connects one to the lineage. The Vedic mantras are all derivates of the Sacred Central Sun or the Sacred Fire and this ceremony is what kindles the basic spark of Gayatri and acts as the foundation for practice of Vedic mantras. B. Then we have the aspect of Vedic Pronunciation. Every Vedic mantra has a meter (Chandas) and rules for pronunciation - these aspects are very crucial for the Vedic mantra to work. These mantras were meant to be recited aloud and meant to awaken specific energy centers by the merit of their pronunciation. Young children from ages of five are taught the Vedic pronunciation to be able to recite the mantra correctly. Here is an example of the correct way a Vedic mantra is to be recited: So in essence, without right training and orientation, it is best for Most Westerners to use Puranic or Tantric mantras in preference to Vedic mantras. There are some mantras. 1. We have the classic Rama mantra, which can be recited without initiation, rules or other paraphernalia. It invokes Rama, considered the perfection of Human Being, and mainly awakens the Fire and Water centers. It offers protection, peace of mind and general state of grace. http://www.youtube.c...h?v=MAVk-iQZ-XU 2. Om Gam Ganapataye namaH Ganesha, worshipped in hundreds of forms and even adopted by Buddhists, is one of the most powerful deities around. He represents the Root Chakra and the beginning of one’s spiritual journey. He is the remover of obstacles, and grants protection and sense of security in every aspect - food, shelter, health, confidence etc., without which one cannot really aspire for anything spiritual. I would not recommend very powerful mantras like those of Devi Kali without a proper foundation and guidance of the Guru (inner or outer). Kali is the first of the Mahavidyas (the ‘Great’ power) and represents transcendence of Time and Space. Not everyone is ready for her right away. The transcendence occurs through the experience of death and can be very frightful. Also, to most deities, there is a metaphysical aspect (such as the one I just described) and also a very physical and astral aspect. Kali, in astral form, can be terrifying, unless one completely understands her, recognizes her aspect as Universal Mother and loves her to death. Physically, her energies are strong and unrestricted. Where a goddess such as Lalita would awaken (as Kundalini) gracefully, giving one the time to adjust and recuperate, not immediately shattering one’s sense of limitation and duality resulting in sever shock or fear, Kali rushes forth like lightening. Her very bija krim is a combination of Space (ka) and Fire (ra) and is extremely potent. Moreover, one is always better off practicing mantras such as these after proper initiation/transmission and protective connection to a lineage of Enlightened Masters. So, there are a lot of dos and don’ts with mantras. Also, it is important to note the two ways in which one uses mantra. One can recite the mantra simply without transmission or understanding it’s technicalities. In this case, the mantra will mostly function as an aid to concentration (on the lines of Shamata), with some limited benefit derived from the phonetic or vibrational structure of the mantra. Then there is the use of it as an actual mantra - where one is connected to the lineage of masters and ultimately to the deity itself (who is simply an aspect of one’s radiant ceaseless Self), where mantra is recited visualizing the murti (grace body) and yantra (light body) of the deity, contemplating on the metaphysical essence of the deity (or an a specific point in the energy body), also adopting mudras suitably to channel and energy correctly. The path is from intense devotion directed towards the deity, to complete identification with the deity and finally the collapse of deity into one’s Heart Space (sorry, I taught a Matrix Energetics class today, can’t get out of the terminology) when the deity is realized as simply one’s Self. Every mantra is derived from one of the fifty letters of Sanskrit alphabet and Kundalini is called Matrikavarnasharirini (one whose body constitutes the fifty letters) - so every mantra works with Kundalini in one way or the other. Good Luck with your mantra practice

Not exactly related to this thread, but I wonder reading a lot of your posts, do you practice something - meditation, yoga, energy work or any of the classical/structured systems?

Hello friends

Technically incorrect, this is true for Siddhanta Shaiva and other bheda or bhedabheda schools, but for a non-dual school like Kashmir Shaivism.

Yogani is good for certain things and useless for some others. You hit the nail here, orchestrated bhakti with an ulterior motive is not Bhakti in any sense and simply does not achieve any of the intended purposes of bhakti - be it sahaja samadhi achieved through love and surrender, or channeling of emotional energy or attainment of grace of one's chosen deity. Bhakti needs to be innocent, unadulterated and "not designed" by the brain for it to truly function the way it is intended to.

There are differing opinions on this. For example, can Rdzogs chen be separated from Buddhism and practiced and adopted/implemented in any framework - there are differing opinions here too.

True and untrue. The upasana of saguna Brahman is recommended for him who is incapable of grasping the nirguna or nishkala aspect. That said, concept of Saguna Brahman does not make Advaita dualisitic. If you think it does, explain why?

How is this even faintly related to the topic in discussion? Or you just peg in your blog at the drop of the hat?

Which makes more sense due to its origins in dualisitic Samkhya. Yoga from the root yuj means to unite, which fits perfectly with the various theories of divine communion of theistic Vaishnavas (and shaivas) much more so than the Advaitins. Classic Advaitins like Shankara interpret the word yoga completely different (for example in his commentary on Bhagavadgita) from the exponents of Patanjala system.