Namaskar Please see below a summary and some expansion on many things covered to date. Also, following is an extract from a Master of Arts thesis by Jyosna LaTrobe covering the music of Rarh (ie in the Purulia area of West Bengal), which sheds some good light on the practical social aspects. Regards Dharma --- TANTRA YOGA The Ananda Marga system of meditation is based on the ancient traditions of Tantra and yoga. It is a spiritual way of life and outlook. Tantra is a practical science introduced in India some 7000 years ago by Sadashiva (or Shiva), a great yogi who lived in the Himalayan mountains. Tantra literally means "that which liberates from dullness or darkness". Tantra is the constant struggle against this "darkness" , while at the same time always being focused on the Goal - Divine Consciousness. It's motto is: "Love of Supreme Self (Consciousness) and love of humanity". Since it is a spiritual path rather than a religion, it is based on spiritual love not fear. Tantra endeavours to transform one's life from crudeness to the attainment of Supreme Consciousness - a state of union beyond the bondages of relativity. Tantra is practice, not theory. It is a way of life that includes meditation and positive thinking, not merely a philosophy. To view everything in this world as an expression of the Infinite is the speciality of the Tantric approach. From its inception, Tantra was not limited only to spiritual practices, but influenced many fields of life: literature, art, dance and medicine, to name a few. It is a holistic approach to life. Many different branches of Tantra developed over the course of years; some of which today are known as the different types of yoga. Yoga means "union" and refers to the union with Cosmic Consciousness. The various yogas often concentrate on one particular aspect of Tantra to the exclusion of others. The most well known yogas today are: Bhakti Yoga: the path of devotion Jinana Yoga: the path of knowledge Karma Yoga: the path of proper action Hatha Yoga: the path of body control Raja Yoga: the royal path, also known as "Astaunga Yoga" (the eight-fold path, compiled by Patainjali about 2,500 years ago). The division of Tantra into different schools led to its decline as an effective way of life. Shrii Shrii Anandamurti, introduced once again a complete Tantric system for the all-round physical, mental and spiritual development of an individual. Initiation - A spiritual seeker begins the path of self-realization by receiving initiation into the process of meditation. Initiation is an important event in the life of a spiritual aspirant. One learns his or her personal technique of meditation, and more importantly, it is through initiation that the latent spiritual potential within the meditator is awakened. In Tantra it is said that when the disciple is ready, the master or guru appears. It is no coincidence that when a person develops an intense desire for spiritual awareness, a teacher appears to provide guidance and direction. Traditionally, meditation was taught directly by the master. However, for practical reasons, today meditation is individually taught by trained teachers called acaryas. Acarya (or acarya) means "one who teaches by personal example." Although the guru who taught the acarya is not physically present, it is the guru's spiritual power embodied in the mantra that brings spiritual awakening. Initiation is the beginning of the spiritual path. In Ananda Marga it is the time when an acarya gives one their personal mantra and meditation practices. It provides one with the tools for the journey within. Like medicine, mantras should not be used by those it has not be prescribed for. This is why only trained acaryas can give them. Therefore a part of the initiation involves taking an oath not to disclose the mantra and meditation techniques given. Additional oaths, to lead an ethical life, are also taken. Guru - Guru is a Sanskrit word that means spiritual preceptor, who is enlightened and has the ability to guide others to enlightenment. Gu means "to dispel" and ru means "darkness" . Guru means the "dispeller of darkness". By the strength of one's desire for spiritual liberation, one is sure to meet the right guru. The real guru is Supreme Consciousness or Brahma. Brahma is a Sanskrit word which literally means "great". Brahma is the highest Self within everyone. A realised preceptor helps us pierce the veil of ignorance, so we can perceive the divine guidance from our inner selves. In the guru, Brahma is fully manifest. The Guru-disciple relationship is of paramount importance in Tantra. The success and progress of the disciple is based on the strength of this close internal relationship. Brahma alone is the Guru. --- CAKRAS An integral part of Tantra is the science of Kundalinii yoga. Kundalinii yoga is by no means unique to Tantra but by the same token, no other spiritual path has given it such a prominent position both in ideological expression and practical implementation. Due to misunderstanding, Kundalinii yoga has been looked upon as a deeply mysterious phenomena. However, once properly approached, Kundalinii can be seen in its true perspective; as simply another aspect of human existence. Kundalinii is the expression of human spiritual potentiality within the psychic being of the individual. In the human being Kundalinii lies in a dormant state until the time of initiation. Kundalinii is not a physical force but a psychic force, or more correctly a psycho-spiritual force. But while it has no actual physical existence, it is true to say that in its sleeping or unmanifest state, it is located in a specific part of the physical body, namely at the base of the spine. But even then it is the psychic centre or plexus at the base of the spine that is relevant. This remains its home until it is awakened. The Kundalinii's psychic form, in its dormant state, is said to be like a coiled snake, thus the name kula-kundalinii (meaning "coiled serpentine force"). At initiation (when one learns meditation) the Kundalinii is wakened - a spiritual awakening - which may produce various effects such as feelings of extreme bliss, or some other propensities depending on unexpressed mental tendencies of the individual, called "samskaras"). On the other hand the person may not notice anything unusual until much later, after longer periods of meditation. In any event, it is due to the awakening of the Kundalinii that initiation is said to be the spiritual birth of the truth seeker. Initiation involves the receiving of a particular sound vibration, known as a mantra, from a qualified teacher. The mental repetition of this sound further facilitates the spiritual expression of the Kundalinii, keeping it awake. If the mantra is not used properly then the Kundalinii will return to its dormant state. Each repetition of the mantra has the psychic effect of striking against the Kundalinii, and the ideation on the mantra's meaning assists in maintaining this aroused state. Once aroused the Kundalinii begins to open up the hidden corridors of the mind. It does this by moving up the psychic channels of the spine through the gateways in the psychic body; these gateways are known as 'chakras'. These chakras are situated at different points along the spine and are the controlling points of certain feelings, known in Sanskrit as vrttis or propensities. Whenever we are engaged in thought there is some particular vrtti or propensity that is active. These vrttis/propensities within us affect and drive our thought process - we have to think or end up thinking along the lines that our feelings are directing us towards. There are basically 50 of these vrttis/propensities in each individual. Their controlling points being in the first six chakras. Through meditation we gain control over the chakras and thereby also gain control over the various vrttis/propensities, enabling us to free our minds from their influence - to transcend all relative inclinations. Another aspect of the vrttis is their relationship to sound. Each one has a particular sound attached to it, these sounds can be heard in an intuitive state during meditation. The yogis in the past developed the Sanskrit language from these very sounds. Each of the 50 characters in the Sanskrit alphabet is a phonetic expression of one of the vrttis, thus the language itself gives expression to a range of particular feelings. The mantra used in meditation is made up of these sounds and its power, through the required vibrational effect on the meditator, stills the mind and elevates its through proper ideation. There is a predominant chakra in each person, chosen on the basis of certain vibrations within them - the mantra is chosen similarly for that person. The lower three chakras are never given for the purpose of meditation as they are controlled by the static and mutative forces, and undesirable effects may result if the mind is fixed on these points. As one goes deeper in meditation, the mental force becomes stronger due to the control of the chakras and vrttis/propensities. This control helps to create a kind of vacuum which draws the Kundalinii upward, bringing us to a pure spiritual experience known as Samadhi, a type of spiritual ecstasy. It can be said that the relationship between the chakras and the glands is similar to the relationship between the mind and the brain, the first having a psycho-spiritual function and the second a more physical purpose. This mind to gland/chakra relationship is the concern of "biopsychology", a new science developed by P.R.Sarkar. The true guru is the Maha'kaola: According to Tantra, there are two categories of yogis, kaola and maha kaola. A kaola is a spiritual aspirant who has raised his or her kun'd'alinii to the controlling point of the pineal gland, who has achieved the union between the fundamental negativity and the fundamental positivity , between the starting point and the culminating point. From identification with unit consciousness to merger in Supreme Consciousness. "Kaola': the adjective of "kula" is ' kaola. " Each and every sa'dhaka or spiritual aspirant can become a kaola by his or her sa'dhana' (spiritual practices). Maha kaolas are rare personalities. For a devotee (maha' kaola) is called 'Ta'raka Brahma' (the liberating entity). The yogic literature says that Ta'raka Brahma takes shape to help people in their progress in tantra. Shiva was a maha' kaola. He came about 7000 years ago. After him, about 3500 years ago, there came another maha'kaola: He was called Krsn'a. The difference between kaola and maha' kaola is that kaola raises his kulakun'd'alinii by sa'dhana' and establishes union with the fundamental negativity and the fundamental positivity. In the case of maha' kaola, that spiritual preceptor has the power to raise the kulakun'd'alinii of others also. Kaola cannot raise others' kulakund'alinii, he or she can only raise his or her own. But a maha'kaola can, if so desiring, raise the kulakun'd'alinii of others also. (- Shrii Shrii Anandamurti, from a discourse in the Philippines) ... MIND AND KARMA It can be said that the relationship between the chakras and the glands is similar to the relationship between the mind and the brain, the first having a psycho-spiritual function and the second a more physical purpose. Corresponding to the first five chakras are five layers of the mind, known as Kosas. As one's mind is expanded it passes through the outer layers, until the innermost layer is reached. This mental expansion is really a process of going deeper into our true self. The chart below depicts six Kosas, though the first cannot be considered a true layer of mind as it is the physical body. Functions of the Kosas: 1 ) ANNAMAYA - The physical body. 2) KAMAMAYA - a) Senses external stimuli through sense organs, b) Has sensory desires, c) Acts to materialise desires through motor organs and vrttis (propensities). 3) MANOMAYA - a) Memory b) Contemplation & analysis c) Experience of pleasure and pain and the corresponding requitals of actions ie expression of potential reactions to past actions (samskaras in Sanskrit) d) Dreams 4) ATIMANAS - a) Intuition and creativity, b) Clairvoyance, extrasensory perception etc., c) Storage of samskaras (potential reactions to past actions) 5) VIJINANAMAYA - a) Spiritual discrimination, b) Non-attachment, c) Storage of the actual seeds of samskaras (potential reactions to past actions) 6) HIRANYAMAYA - Pure expression of 'I exist' feeling. Attraction for God-Consciousness. Since Tantra is a science all the practices given are designed to help us go deeper into ourselves, thus realising our spiritual potential. The practices that bring about this transformation act as a purification on the outer layers of the mind. Following a proper diet and regularly doing Asanas affects the first kosa. Practicing restraint and control in ones personal and social life (Yama and Niyama - the yogic and deepest human code of morality and ethics) affects the second kosa. Proper breathing and control of breath (Pranayama) affects the third kosa. Withdrawing the mind from thinking of external objects during meditation (Pratyahara) affects the fourth kosa. Concentration of the mind on a spiritual idea (Dharana) affects the fifth kosa. The flow of all the mental energy towards that spiritual perfection (Dhyana) brings one to that spiritual realisation (Samadhi) deep inside. By incorporating these practices, which you can see are the eight limbs of yoga, into our personal life we are attempting to reach that spiritual state of awareness that only a few have reached in the past. It is this practical side that makes Tantra unique. Through a systematic and balanced approach, everyone has the possibility of attaining that state. This effort is what is known as Sadhana (spiritual practices), literally 'the effort to become complete'. LIFE, DEATH AND LIBERATION Newton, in his theory of relativity, revealed the fact that 'for every action there is an equal and opposite reaction'. This law of Karma (action) applies in both the physical and mental spheres of life. If someone does a bad action, then a bad reaction will result. Similarly, if a good action is done, then a good reaction will result. However, the expression of the reaction will only occur when the environment is conducive; thus, the reaction may be expressed very soon after the action (which is usually not the case) or it may take some time. Where there is an unexpressed reaction awaiting for a conducive environment it is called a 'samskara'. All experiences of pleasure and pain are caused by samskaras, or potential reactions to previous actions. For example, you may be born into an affluent, loving family but lose your father in early childhood, do successfully in your career, but become very sick during your middle years. All such experiences and events are the result of your particular samskaras. These are the things merely stored on our mental plate awaiting an expression, as all actions have a vibration that affect our consciousness. Whenever any action is performed (ie. from the Aham or ego), it is manifested on the Citta or mind stuff. Because the Citta 'takes the shape of the action', it can be said that an actual change occurs in this part of one's mind . This change upsets the mind's equilibrium, and for the mind to return to its original state of equipoise, it must go through a reaction. For example, when someone puts their finger into an inflated balloon, the shape of the balloon is distorted. Once the finger is removed, the balloon resumes its original shape. Likewise, when an action is performed and mind assumes a different form (a samskara is formed), an opposite and equal reaction must occur (the samskara is requited or burnt) to enable the Citta (mind stuff) to return to its natural and composed state. Basically there are 3 types of Samskaras; 1. Inborn Samskaras - These are the samskaras one carries over from one life to the next; the samskaras the person has even prior to birth. These determine factors such as the place of birth, and inherent characteristics of the baby. 2. Imposed Samskaras - These are the effects of external factors which impose many samskaras on a person in an involuntary manner: a) Environment - living in mountains, on the seafront, or in a city gives different skills, jobs, food, habits, etc. b) Society and culture - parents, relatives and friends have a particularly strong influence as do art, literature and music. c) Education - the pattern of thinking and learning depends greatly on parents and teachers. 3. Acquired Samskaras - When one makes conscious decisions on one's own these are considered as independently acquired samskaras. The effect of sadhana (meditation) is in fact to 'burn off' these stored samskaras so that one can experience peace and composure in the mind. As samskaras are expressed, the mind becomes less clouded by these past experiences and consciousness becomes more clearly reflected on the mental plate. It is not uncommon for someone newly initiated into meditation to experience something very enjoyable, or possibly even something unpleasant (e.g. sickness); this is because samskaras (potential / stored reactions to past actions) are being 'burnt' or expressed very quickly. Either way, it is nothing to worry about, as it is a very good sign, a sign of progress. CYCLE OF BIRTH AND DEATH By understanding samskaras, the inference can be made to the concept of the mind needing a physical vehicle for its expression which matches the mental propensities or the potential reactions to past actions. The samskaras from previous actions determine our birth. At the time of death, those activities which have been predominant in our lives flash before the mind, forming an overall mental picture or 'thought', which determines the next incarnation. This is why it is said that the 'thought' at the time of death governs one's next incarnation. A person who has been pre-occupied with narrow physical desires (i.e. someone who has followed only animal nature) will develop the mentality and inclination towards that sort of life and so the potential reactions to their past actions must be expressed through a suitable vehicle. The physical vehicle will be one that is suitable for the expression of his/her samskaras. On the other hand, if a person has followed Bhagavad Dharma or the highest human nature, then the samskaras or 'thought' at death, based on all ones actions and propensities in life will be such that the mind yearns for a vehicle of higher expression. The mind needs to be born into an environment conducive for spiritual pursuits. In fact, if a person has done enough sadhana (spiritual practices) then the only 'thought' remaining (all samskaras having been expressed) will be of the Supreme Consciousness. Buddha said that if you want to cross to the other bank, make the boat of your mind light. Over a thousand years ago, there was a wise and devout Buddhist monk in Bengal, popularly known as Bhusuku. He was a good poet, a humourist, and a sa'dhaka (spiritual aspirant) of excellent category. He lived by the philosophy that when the mind rises above body-consciousness and takes constant spiritual ideation, one enjoys the supreme taste; one who, on the other hand, thinks of gross material objects gets the taste of objects. This latter taste is only preferred until one experiences the former taste; once supreme taste is aroused, the other being worldly taste becomes tasteless. On this point Bhusuku humorously remarked: A'j Baunga'lii haili ["I became a Baunga'lii today" (Baunga'lii can mean Bengalee)]. Here Baunga'lii means one who has risen above body-consciousness; the Baunga, this state, he attained as he took Cosmic ideation constantly. So it became that his name had deep meaning as follows: Bhu: At the time of bhojana (food), he used to think of the Cosmic Consciousness. Su: At the time of shayanam (lying down), he used to think of the Cosmic Consciousness. Ku: Before every karma (action), he used to think of the Cosmic Consciousness. One who always takes the name of the Supreme Consciousness while eating and drinking, sitting and walking -- before every action -- is called "Bhusuku". Anandamurti states: "So the function of mind is that it should always remain engaged in virtuous deeds for the purpose of continuous spiritual progress. Physical body also should be utilised constantly for noble deeds. Because if the body is engaged in noble deeds, the mind also remains engaged in virtuous deeds. If a person is a thief by nature whenever they think something in seclusion they will think of thieving. So, his mind will be degraded. Physically, he is not stealing, yet his mind is degrading. On the contrary, when a person is engaged in good deeds his mind also remains engaged in good thoughts and his spiritual progress remains unhindered even though physically he may not be active." So, imposed reactive momenta (potential of reactions to past actions - sam'ska'ras) exist which are instrumental for people's progress or degradation. In a 1200 years old Buddhist Bengali poem it is said - "Pa'ra gajara soi Durjana Saunga Avasara Tohi Nada na vindu na Ravi na shashi Mandala". It means all the created objects in this universe seem to be real to you because they are perceptible to the sense organ. Otherwise, the reality of those external objectivities is not recognized. By nature the human mind is liberated. But the human beings mentally do not consider themselves liberated; rather they think they are in bondage, that is, why the people gradually fall into numerous bondages. It is also said: "Ujure Uju cha'ri Na' leore Ba'nka" The word "uju" in Sanskrit is derived from the Sanskrit word "Rju". "Rju" means straight. The meaning of this line is "don't accept the crooked path rejecting the straight one". So with proper approach the mind will tend to and merge its unit consciousness into Cosmic Consciousness, and attain "Liberation" or "Salvation". Buddha taught that nobody can avoid the suffering of reactions. What this means is that suffering due to good actions and suffering due to bad actions -- both are suffering. Here suffering actually means the actual expression of any potential reaction of a past action. The actual expression of this is called karmaphala in Sanskrit. Karma in Sanskrit actually means the original action. Many people mistakenly use the word 'karma' (the action) for 'karmaphala' (the actual reaction). CAUSE OF DEATH: The reason that a person dies is basically because the body is no longer suitable for the expression of accumulated samskaras (ie the mental propensities can no longer be expressed); but more explicitly, the cause of death can be of three kinds: 1. Physical death - This happens when the body's vibration loses parallelism with the vibration of the mind, i.e. the body becomes debilitated, e.g. old age, accidents, or sickness. 2. Psychic death - This time it is the mind that causes the loss of parallelism, as opposed to physical death, where the body was responsible. This can be due to mental shock such as news of death of a loved one, or even extreme elation e.g. winning the lottery, as well as development or degeneration of the mind. For example in the case of development, if one is in the company of a spiritually elevated person, his or her influence may result in great mental expansion. This will speed up the evolutionary process, causing it to lose parallelism with the body, which may produce physical reactions as the body tries to adjust its vibration to the new mental vibration. Doing sadhana (spiritual practices) causes the greatest mental expansion, but if the sadhaka (spiritual aspirant) practices yogic postures and eats a pure diet, the body becomes progressively more subtle, just as the mind does. Hence, the need for proper diet. 3. Spiritual liberation - Spiritual death is the result of attaining the goal of sadhana (spiritual practices) - the mind merges into the Infinite, losing its limited sense of individual identity. This is called the 'death of the ego mind' or Mahasamadhi, but is not death in the sense of nonbeing, or non-consciousness. Rather it is a Superconscious state, the transcendence of the relative, the attainment of the state of Absolute Truth or Bliss. PRANAH After the separation of mind from body, lifelessness or death comes to the body when the Pranah leaves it. Pranah is the collective name of ten Vayus (vital airs or vital energies), five internal and five external: Internal - 1. Prana is situated between the navel point and vocal chord; its function is inhalation and exhalation. 2. Apana resides between the navel point and the anus; it controls movement of urine and stool. 3. Samana resides in the navel sphere and its function is to maintain adjustment between Prana and Apana. 4. Udana resides in the throat and it controls the vocal chord and the voice. 5. Vyana regulates blood circulation and the physical function of afferent and efferent nerves. External - 1. Naga gives power to jump, extend the body and throw an object. 2. Ku controls contraction of the body. 3. Krkara controls yawning, hiccuping, sneezing. 4. Devadatta is responsible for thirst and hunger. 5. Dhanainjaya causes drowsiness and sleep. A physical deficiency or defect in any portion of the body results in the weakening of Prana and Apana. Samana may become unable to maintain adjustment between Prana and Apana, as a result of which there takes place a strong clash in the navel area and the vocal chords. This is called 'navel breathing'. The theory of death is as follows. When Samana loses its vitality all three Vayus - Prana, Apana and Samana - are transformed into one and strike Udana. The moment Udana loses its separate identity, Vyana also comes in contact with their collective force and all the internal.Vayus, getting associated into one, move throughout the physical body with great force and strike at every delicate point for an outlet. When the dead body is cremated or gets totally decayed, Dhandinjaya also leaves the body. LIFE The question of how life comes about, is another topic. Life commences when there is a parallelism between mind and body. When conception occurs, then a physical vibration is formed. From the spiritual angle, the bodiless mind, under the guidance of the Cosmic Ego, enters a suitable foetus, creating a psycho-physical parallelism. Between death and rebirth the mind becomes like a seed (condensed vibration) and flows in the Cosmic Mind until reborn in another body. Due to there being no body, or feeling of ego, the 'seed' mind cannot express itself or experience pleasure or pain. Hence, the concept of a literal heaven or hell is not acceptable or logical to Tantra. CONCLUSION A samskara is the unexpressed reaction to one's action (karma). The samskara (potential reaction to the past action) lies quiescent in the mind awaiting a proper time for expression. Reincarnation is simply the process where the 'worn out' body is no longer conducive for the expression of the samskaras, at that time. So the body is discarded for a new one. In order to attain the spiritual goal beyond the cycle of action and reaction , there is the necessity to transcended or "burn off" all existing samskaras while not creating new ones in the process. This is the process of spiritual practices when all actions are seen as expression of the Supreme Consciousness. Everything is an expression of the Cosmic Consciousness. Buddha taught that the moral law of cause and effect is a determining factor in the cycle of birth, suffering, death and rebirth. Buddhism teaches that after death, the cravings of the human spirit continues to search for a new existence. The actions in one's life or how one has lived one's life previously determines in what form one will re-enter the cycle. Elimination of Samskaras (potential reactions to past actions) comes through events of everyday life but can be accelerated by: a) Sadhana - spiritual meditation, b) Tapah - selfless service; and c) Guru - the guidance of a Spiritual Preceptor accelerates the rate of expression the spiritual aspirant's samskaras. The spiritual path is therefore characterise by sadhana, selfless service and the grace of the Supreme Consciousness (Guru). Avoiding the formation of samskara requires: a) relinquishing the desire for the fruits of actions, b) abandoning the vanity of performance of an action. These are done most effectively by the proper use of a mantra taught by the acarya (spiritual teacher) and this helps one practice "Madhuvidya" (literally honey or sweet knowledge) - to see all objects, actions and even your own self as manifestations of the One Supreme entity, hence surrendering all vanity, desires, etc., to the Divine. --- SPIRITUAL AND SOCIAL Ananda Marga (‘The Path of Bliss’) is a global spiritual and social movement started in India in 1955. The teachings are based on the twin ideals of “The Liberation of Self & the Welfare of All”. Ananda Marga combines a daily practice of meditation, yoga and related practices with varied forms of community service and social action. For more information on Ananda Marga practices, philosophy, publications and activities please check our global website www.anandamarga.org. Free Instruction. Because meditation has been, for thousands of years, primarily a practice for spiritual awakening, our instructors feel it would be inappropriate for them to sell these techniques for money. Non Religious Meditation does not involve a blind adherence to any particular set of beliefs. Rather, the practice of meditation offers any individual direct and personal transcendental experience. Ananda Marga is not a religion and has no place for dogma and meaningless rituals. It is a non-profit meditation and social service organisation Ananda Marga The Ananda Marga organisation was started in India in 1955 by P.R Sarkar and today runs over 2,000 social service projects around the world. These include: Children's Schools Disaster Relief Orphanages Medical Centres Community Development These Projects are funded by: - Public Contributions - Other Charitable Organisations - The National Governments of Australia, Canada, the United States and several other countries. UN sponsorship has also been attained. Ananda Marga has been awarded observer status at the United Nations and is officially recognised by the UN. as a Non-Governmental Organisation (N.G.O.). Of the half-a-million or so persons regularly practising Ananda Marga meditation, about 2,000 live as monks and nuns. They wear saffron-orange robes. Saffron, a Himalayan flower, is the colour of fire, which symbolises the burning of personal desires. For thousands of years yogic monks and nuns have worn this colour to symbolise their renunciation and service to humanity.