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Manual VIJNANABHAIRAVA TANTRA (Simplified Practical Approach)

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For instance, a person feels some anger in respect of another person but he does not reveal this emotion for believes himself to be of kind nature. The suppressed anger does not vanish — it starts pushing the person to do some actions aimed at hurting indirectly the object of this anger or, in some advanced cases the transference other people associated with him. The point is that the person who acts under the influence of samskara does not realize that his actions are far from being accidental yet have some inner logic, though perverted one [2].

If a person quenches the impulses generated by samskaras this will result in occurrence of new samskaras — secondary, tertiary ones, etc. Neither the person feels satisfied upon following their impulses since the underlying desire that samskara is grounded upon may differ much from what the person actually does. Rather often samskaras originate from fairly natural desires that take very whimsical forms due to them been repeatedly suppressed and turned around. Samskaras obviously come as a kind of vrittis.

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Moreover, by following the impulses generated by samskaras the person catches the grudges from other persons that in fact are the samskaras as well. The fundamental character of this category within the practice of yoga has been denoted by Patanjali himself, for he has specified that these are samskaras that come as the source and the mechanism of karma. But let us come back to tantra. Why not pour the whole glass from the very beginning and drink it?


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Because the person does not accept his desires in complete. Juice here is a metaphor. A person wants something, yet he cannot take the liberty of doing it at full scale and does it half-way. Or he is doing something but feels guilty about it. The desire seems to be realized, yet there is no satisfaction from it. And each other time these 30 percent will be under-gained. The more peak the experienced feeling is, the more saturated one becomes with them. However this is the simplest variant of understanding the way of totality that, as I have said, is linked to simplest samskaras.

A more complicated one, that is related to Tantra as a well-developed system of psychological practices, is the way based upon realization and total experience of not the superficial impulses of samskaras yet those underlying and, to my mind, natural desires that due to them been suppressed have generated these very samskaras.

VIJÑĀNABHAIRAVA TANTRA - SIMPLIFIED PRACTICAL APPROACH

This is completely impossible without the practice of vairagya — the disengagement from habitual emotional forms — that at first glance seems to be totally opposed to this way. On the other hand, holding oneself within the peak experience is feasible only on the basis of the strong self-control — the abhyasa. Wittgenstein to read more about logic that is inherent even in the actions of mentally diseased people. No comments:. Newer Post Older Post Home. Subscribe to: Post Comments Atom. To learn more, view our Privacy Policy. Log In Sign Up.

Andrey Safronov. Abhyasa and Vairagya.

About The Integrated Heart | Shawn Parell

Is There a Third Way? Some Words about Samskaras and Tantra.


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  • Still I would say that Patanjali misses the third method — the technique of total experience of the states that is described in tantra. Of course it would not be quite correct to speak about tantra as a unified tradition; nevertheless from practical point there are a number of universals that are appropriate of the systems correlated with tantric ones despite their original religious affiliation, be it the Song of Saraha and techniques practiced by Mahasiddhas or Vijnana Bhairava Tantra.

    First of all this is the practice of experiencing the peak emotional states that is described in the text. However, this is the subject of a separate article for discussion that I would probably come back to later on. It was Osho who has popularized this approach in the European mass consciousness, for he believed there were two ways existing in scope of spiritual practice: the way of yoga and the way of tantra.

    Of course Osho, as usual, was giving it in some simplified manner; still he was rather precise in [defining] the way of yoga as a combination of self-control and disengagement practices proposed by Patanjali. But Osho used to say there was another way — the way of Zorba — the way of total experiencing the states. Osho, who had been raised up in a religious family, might have been extremely impressed by the image of Zorba the Greek from the same-name movie that he often used to cite in terms of his lectures and that he even treated as some sample of unreligious spirituality.

    What is the core point of such total experience? As a rule, the mass pseudo- esoteric thought makes it all very simple. Want to make away with your affection to chocolate — go and eat the whole big box of it, get your intoxication, and this will be the last time ever you feel eager to eat the chocolate.

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    Just accept this state within yourself. And by means of its ultimate experience you will finally understand that at the end this state is just the same very illusion as the rest of the states are. As they have it in Buddhism, each thing contains in it the deliverance from itself.

    But notwithstanding the attractiveness of such approach, especially for neophytes, deep inside there still remains the doubt in its spiritual nature; moreover, it is obvious that one cannot cure gluttony by means of over-nutrition and cannot treat alcohol abuse through a drinking bout. It will only result in bulimia or blue devils. Probably, there is some other underlying reason here. In order to understand the subject matter of the way of tantra as the total experience we should turn to another category of Indian philosophy and yoga, that is, the category of samskara.


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    Actually, Patanjali does have a few lines dedicated to its description and I intended to go deep into the meaning of this term upon their analysis, however I shall now draw some general explanations that are necessary for understanding the essence of the tantra way. Particularly that it is not difficult to understand this category basing upon the experience of modern post- psychoanalytical psychology[1].

    I shall draw some examples.

    For instance, a person feels some anger in respect of another person but he does not reveal this emotion for believes himself to be of kind nature. The point is that the person who acts under the influence of samskara does not realize that his actions are far from being accidental yet have some inner logic, though perverted one [2].

    If a person quenches the impulses generated by samskaras this will result in occurrence of new samskaras — secondary, tertiary ones, etc. Neither the person feels satisfied upon following their impulses since the underlying desire that samskara is grounded upon may differ much from what the person actually does. Rather often samskaras originate from fairly natural desires that take very whimsical forms due to them been repeatedly suppressed and turned around.

    Samskaras obviously come as a kind of vrittis.