Rudraksh – Puja

The Rudraksha are immersed in oil overnight. Then they are washed with Panchamrit , while chanting Shiva Mantra

Om Namah Shivaye and then the Rudraksha are washed with pure water chanting the Sadyojaat Mantra which is as follows. Om Sadyojaatam Prapadyaami Sadyojataajava Namah. Bhave Bhavenaati Bhave Bhavasvamaam Bhavodbhavay Namah.After this sandalwood paste, Ashatgandha(mixture of eight fragrances)and kesar(saffron) is rubbed on the beads chanting the following Vaamdev Mantra.Om Vamdevaya Namo Jyeshthaay Namah Shreshthay Namo Rudraay Namah Kaalay Namah KalaVikarannaay Namo Bal Vikaranaay Namo Balaay Namo Bala Pramathanaay Namo Sarva Bhoot Damanaay Namo Manomanaay Namah.
Next the following Aghor Mantra is chanted while offering incense.Om Aghorebhyo Ghorebhyo Ghor Ghor Tarebhaya Sarvebhya Sarva Sharvvebhyo Namaste Astu Rudra Roopebhyah.After this the Rudraksha are smeared with saffron chanting the following Tatpurush Mantra.Om Tatpurushaay Vidmahe Mahadevaay Dheemahi Tanno Rudrah Prachodayaat.Next the following Eeshaan Mantra is chanted on each bead.Om Eeshaanah Sarvavidyaanam Eeshwar Sarvabhootaanaam Brahmaadipati Brahmanaadhipati Brahma Shivome Astu Sadaa Shivom.Then the Specified mantra for each Mukhi Rudraksha is chanted on that bead . One Mukhi"Om Namah Shivaya, Om Hreem Namah".Two Mukhis"Shree Gauri Shankaraya Namah", 'Om Namah'Three Mukhis"O Kleem Namah, Om Namah Shivaya"Four Mukhis"Om Hreem Namah"Five Mukhis"Om Namah Shivaya","Om Hreem Namah"Six Mukhis"Swami Kaartikeya Namah","Om Hreem Hum Namah"Seven Mukhis"Om MahaLaxmi Namah","Om Hum Namah"Eight Mukhis"Om Hum Namah, Om Ganeshaya Namah"Nine Mukhis"Nav Durgayi Namah","Om Hreem Hum Namah"Ten Mukhis"Shree Narayanaaye Namah"," Shree Vishnavai Namah","Om Hreem Namah"Eleven Mukhis"Om Shree Rudraya Namah","Om Hreem Hum Namah"Twelve Mukhis"Shree Suryay Namah" "Om Krown Kshown Rown Namah"Thirteen Mukhis"Om Hreem Namah"Fourteen Mukhis"Om Namah Shivaye"After this Maha Mrityunjaya mantra is chanted nine times
"Om Trayambakam yajamahe Sugandim Pusitivardhanum, Urvakamiv Bandhananmritormukhiya Ma amritat "
After completing the steps described above join both palms in a namaskar mudra and then chant
"Maale Maale Mahaa Maale Sarvashakti Samanvite Chaturvargaa Tvayinyistah Tasmaan Me Siddhidaa Bhav".

Medicinal Value of Rudraksha

It has been proved that wearing Rudraksha controlled heart beat and had a positive effect on Blood Pressure, Stress, Anxiety, Depression, Palpitations and Lack of Concentration.

Additional statements indicate an anti ageing property by wearing Rudraksha and that the different 1 Mukhi to 15 Mukhi Beads have specific powers and have powerful Electromagnetic, Paramagnetic and Inductive properties that vary for different Mukhi or Facets.Some useful tips for High Blood Pressure Patients

Those who have the problem of High Blood Pressure shall follow the instruction mentioned below to get Maximum benefit of the Rudraksh Beads.

1. Dip two Beads of Five Mukhi Rudraksh in a glass of water in night and let them immersed in water for whole night. Drink the water of Rudraksh beads in the morning, before any other intake. You can use any metal for the vessel except copper.

2. Those who suffers from anxiety shall keep big size 5 Mukhi Rudraksh with themselves and whenever they feel nervous, they shall hold them tight in their right palm for ten minutes. They will regain their confidence and their body would become stable

Raksha Kavach & Cure of Black Magic

'Raksha' is 'Protection' and 'Kavach' is 'Shield'. 'Raksha Kavach' is the most powerful Talisman for protection and cure of Black magic. 'Raksha Kavach' eradicates all ill-effects of Black magic, Evil spells, Curses, Ghosts and Spirits. It cures one of evil effects of past attacks and protects one from all future attacks.
The effect of 'Raksha Kavach' never gets reduced. It's protection is life-long, and lasts for as long as it is worn. The moment it is worn, the negative effects start receding and it's protection starts, freeing the wearer from all evil influences which can ruin & destroy one's present and future life.
'Raksha Kavach' is blessed with so much extraordinary energy and power that it can guard and protect an individual against the strongest super-natural forces, negative powers and reverse/break any kind of spell.
The wearer of 'Raksha Kavach' always remains immune from any Black magic attacks.

Raksha kavach 75 $ us (3333/-Rs) + Shipping

Santangopal Yantra

Yantra for progeny.All your Prayers for progeny would be answered through this Yantra, Childless couples .
Yantra Guidelines:-A Yantra is an instrument, or a talisman or a mystical diagram usually in copper. It is a technique or path, considered the simplest and shortest, through which one can attain one's desires, and fulfill one's wishes. It is said that the 'Deities' reside in the Yantras and by performing 'Puja' or worship of Yantras, one can appease them, remove the malefic effects of planets, and increase the flow of positive influences. Procedures to be followed by you to place this energized Yantra.

1.
First purify your body and start with a clear and positive mind frame
2.
Find a place on the floor facing east, where you will be undisturbed.
3.
Light the incense or diya. (It does not matter how many you light).
4.
Lay a fresh flower and a fresh fruit on the altar.
5.
Open the Yantra and place it along with the image of the deity of yantra and your isht God.
6.
Take the water with any leaf from any tree and sprinkle the water on yourself followed by sprinkling the water on the Yantra.
7.
Then purify your soul and surrender yourself completely in devotion to God and chant 21 times the following :

"Aakarshay Mahadevi Ram mam Priyam Hey tripure Devdeveshi Tubhyam Dasyami Yanchitam"
8.
Close your eyes and concentrate on the deity to bless you with wishes.Now with all sincerity, ask God to grant you the desire of your life that you wanted to be fulfilled in your own language.
Vedic Yantras are Energised (Pran pratishta) by learned purohits, by reciting the vedic mantra of the particular Devi or Deva one lack eighteen thousands time and the Homa of 108 mantra. Yantras are send along with Prashad of the Pran Pratishta (no eatables are sent).

spiritual Mahavidya of world

The terrible force of time, the grace of endless compassion, dazzling beauty, all-comprising vision, endless courage, capacity for self-sacrifice, fascinating brightness, sublime vacuity, expressive play, intoxicating harmony...all these are different aspects of the Supreme Feminine Energy and each of them may lead you to the experience of the Ultimate Reality.YOU MAY GAIN THE CONTROL OVER YOUR ENERGIESIn the context of this series of articles we will try to analyze the main philosophical and practical aspects that refer to the spiritual tradition of the Ten Great Cosmic Forces (Dhasha Mahavidya).This tradition is essentially a Tantric practice whose purpose is to gain a "magic" control over the subtle energies and forces that animate both our inner microcosm and the Macrocosm in its various aspects of manifestation.The fundament for this spiritual Tantric practice lies in the idea that one should not avoid the tests life puts us through isolating and retreating in a desert place in order to reach spiritual fulfillment.Instead, the Tantric tradition asserts that Mahavidya Upasana should be performed in the context of the every-day life, which offers us the possibility of mastering our problems and transcending them.In this respect, the Tantric tradition (Tantra Shastra) offers several methods suited to any type of situation and to any human type. It is therefore not necessary to seek a different method to evolve spiritually.It is enough to activate as many sublime aspects of our superior nature, attempting to fulfill any positive, beneficial desire we have sublimating the energies that animate it.The purpose is on one hand to experience a refined pleasure and on the other to experience the state of divine freedom.Consequently, the Tantric spiritual practice is not meant only for those initiates, but it also offers amazing opportunities for those who ardently aspire to reach the state of ultimate freedom.TANTRA IS NOT SORCERYAlthough the Tantric texts are filled with cryptic expressions, with metaphors and allegories that represent obstacles that are unsurpassed for those who are not initiated, Tantra is not sorcery.The misunderstandings of these metaphors have caused even reputed researchers to make huge mistakes in the interpretation of these sacred texts.The most frequent error is that they are ignorant of an important aspect of the Tantric system - they consider the metaphorical language ad literam, attributing thus to the Tantric texts meanings they never had.Consequently, they associate Tantra with "abominable practices" such as sacrificial rituals, orgiastic sexual practices, etc. Actually, one may describe the teaching of the Tantric tradition as transcendence of any phenomenal tribulations; it is thus a religious and philosophical system deeply non-dualistic (advaita).The authentic Tantric spirituality has nothing in common with witchcraft or magic of some sects, which have deviated practices, often gruesome many times mistaken for the deeply spiritual Tantric doctrine.ALL THINGS LEAD TO HIMThe purpose of spiritual fulfillment through sadhana is the state of full union with the Supreme Reality of God, whose nature is Sat-Chit-Ananda (Pure Existence, Pure Consciousness, Pure Bliss).In the Tantric tradition, this nature of the divine reality bears the name Cit and refers to the infinite force of God's consciousness.On a transcendent level, Cit (or the Absolute Consciousness of God) is associated with a tough, compact monolith, infinite in its splendor.Nonetheless, this essential character differentiates in the creation under different aspects, as particular attributes and expressions, such as the expression of Maya, the force of illusion covering the intrinsic reality of all manifested things.In fact, the Supreme Reality, which is beyond any attribute or conceptual understanding, projects itself in the creation in a finite and determined form through the aspect of dynamics of the Divine Consciousness as Force (Cit).From this point of view, the Great Cosmic Forces (Mahavidya) represent reflections of Cit as idea or divine expressions in creation, consequently having a universal character.

The ten Cosmic Powers are considered as feminine entities whose consciousness is quite close to the consciousness of God, and who are like "administrators" of the creation.This is because their character is more subjective (in other words, the perception of their influence and of their manifestation is the subtle domain of consciousness) and less objective.However, the Hindu pantheon contains plenty appearances of these feminine deities who illustrate each in a symbolic manner their main attributes and characteristics in the Macrocosm.In the spiritual Tantric practice, the physical aspects constitute an important base in elevating one's consciousness. Besides the various iconographic representations and graphical symbols (yantra, mantra), the Tantric tradition confers a tremendous importance to the devotion of the ten Great Cosmic Powers.The spiritual purpose of such a procedure is that starting from the physical level, the individual consciousness gradually accedes to the state of transcendence characteristic to the Great Cosmic Power adored by the Tantric practitioner.Then, in an ultimate spiritual effort, the Tantric will accede to the state of Supreme Transcendent Void, origin and quintessence of any divine energy.Consequently, the principle at work in this case is that of gradual elevation of the consciousness, starting from the inferior levels up to the sublime, total experience of the divine transcendence, without neglecting, nor interdicting any "mundane" aspect.THE MYSTERY OF FULFILLMENT RESIDES INSIDE OF YOUThis approach of the practice and experience of the ten Great Cosmic Powers has a unitary, holistic character, in which the parts of the whole intermingle in harmony in order to create the image of the Whole.This aspect is obvious mostly in the awakening and ascension of the Kundalini Shakti. For instance, this energy may be either latent, "sleeping" in Muladhara chakra, or it may become active, purifying, activating all the levels of our being.This polarization of Kundalini has a different correspondent in the human being. Thus, when Kundalini Shakti is sleeping in Muladhara chakra the person is somewhat "awake" for the exterior world, even though this world is ephemeral considered through the point of view of the Supreme Transcendent Reality.When this energy is awake and active, reaching as high as Sahasrara chakra, the practitioner becomes "dead" for the outer world, yet unbelievably lucid and awake from the point of view of the divine reality.Each of the ten Great Cosmic Powers (Kali, Tara, Tripura Sundari, Bhuvaneshvari, Tripura Bhairavi, Chinnamasta, Dhumavati, Bagalamukhi, Matangi, and Kamalatmika) has a characteristic sadhana, but still each sadhana has 3 fundamental points:1. Devotion to the image of the deity (that is the Great Cosmic Power chosen for devotion at a certain time);2. Concentration on the yantra (geometrical representation corresponding to the field of beneficial influence of a certain great cosmic power).3. Mental emission of a mantra corresponding to a Great Cosmic Power.In the devotion for these ten Great Cosmic Powers we have, nonetheless, to differentiate the Great Cosmic Powers and Matruka.The first represent the gigantic spheres of consciousness of the divine energy and they encompass the whole universe, while the later represent the cosmic forces of the most important gods of the Hindu pantheon, and in the oriental tradition they are known as the consorts of those gods. They are: Maheshvari, Vaishnavi, Brahmani, Kaumari, Indrani, Narasimhi, and Varahi.Thus, with some guidelines clearly cut through the Tantric tradition and through the practice of the devotion of the ten Great Cosmic Powers, we will introduce brief and representative characteristics of each Great Cosmic Power in the following articles of this section.

Making love without intercourse

Kissing, cuddling and touching are an important part of lovemaking and couples that run their lives in this way use every opportunity to share such affection.
The slightest touch or pat can be worth a thousand words and a hug at just the right time makes words redundant. Sometimes these little intimacies simply say, "I love you", yet on other occasions it is clear they are preludes to some sort of sexual activity. The couple in tune with each other know without saying, which is which, and use such teasing, even perhaps to some level of arousal, as a sort of work-up to intercourse later.EXTENDED FOREPLAYThis kind of "lovemaking" then becomes like an extended foreplay both know will end in lovemaking some time in the near future.If you run your intimate life in this way, lovemaking takes on a rather different level of importance. It is now no longer the be-all and end-all of the intimacies you share. This means that you will cope better with the ups and downs of your sexual appetites and, mutually attuned, detect sexual interest early and know how to act on it. Then, when you do have intercourse it is much more meaningful because it takes place against a background of loving interest in one another.Not only are inequalities and variations in sexual appetite better coped with, but the occasional failure, rather than becoming a disaster, is kept in perspective because it is understood that the relationship has far more going for it than whether or not genital contact is always good.SECRETSLovers of longstanding sometimes find they communicate without words; they seem to know what the other is thinking and feeling. Shared secrets help to make this a secret society. The woman may whisper to her man while they are on the dance floor, that she's wearing his favourite underwear, for example. "Accidentally" touching your lover's body in a certain place or in a particular way can have a devastating effect. Some couples can achieve the same impact with just a look.Many couples have a private language, that they use even in front of others, as they tell one another about their feelings, arousal, or their anticipation of erotic things to come, which all add to the excitement.All of this makes such a couple much less likely to suffer from jealousies because they flirt with each other and look to one another to answer their needs. They do not then see members of the opposite sex as threatening because they know that what they have between them is vastly more valuable than anything a quickie relationship could offer.If all of this seems nothing more than a fantasy to you, there are ways of improving things: Start of by going back to courtship behaviour; many couples have never really courted - taking every opportunity to show love in different ways. Give one another presents for no reason. They don't have to be expensive; it's the thought that matters; kiss more; telephone to say, "I love you." Leave love-notes around where they'll be found by your lover; go out with one another as if it were your first date as teenagers. Really try to please one another as if you were just starting to date.You may be surprised how much you've taken each other for granted over the years and how stale the caring and love for one another has become.It is helpful in any loving relationship to remember to bear in mind the airline motto "we never forget you have a choice". There are many couples that let things slip, perhaps year after year, becoming more and more lazy and thoughtless only to find when they go back to courtship they've all but forgotten how to deal with one another in this way. As with so many things in life practice makes perfect and over the weeks you'll become more proficient at courting one another.With luck and effort, the combination of making courtship a priority, and your increased experiences of life, will reap you a far richer harvest than would have been possible when you were first going out at the beginning of your relationship.SENSUAL HOLIDAYSOne of the most fruitful ways of making all this happen is to organise sensual holidays. A sensual holiday can last from an evening to a weekend. The main purpose is to get away from your normal day-to-day routine both in and out of bed and to really court one another.You can prepare for the holiday beforehand to get best out of it. Ideas include: the uses of herbal aphrodisiacs such as ginseng, yohimbe; breakfast in bed; one sensual massage; lovemaking in an unusual place; a novel type or position of lovemaking you know your lover would like; or an evening devoted to your lover's every whim. Each couple will have their own ideas as to what suits them, or they've always wanted to do.Send your tokens some days before the holiday so your lover has time to prepare (if necessary). This also helps build up excited anticipation for the holiday. Remember, none of this need be expensive - the whole thing can take place at home with perhaps a special dinner or outing just for the two of you.Whatever you do and wherever you do it, the main thing is to give yourselves over to one another totally and to aim to do things that please and delight.Talk about it afterwards to see what worked well and what didn't. It's best to take it in turns to arrange such holidays so each lover has the opportunity to call the shots and decide what they want.MASSAGESensual massage is a wonderful way of lovemaking without intercourse. This form of loving contact is often underestimated. There are few things a couple can experience together that allow them to be more in touch with themselves, and to communicate at every level than a loving, sensual massage. Whether or not this becomes an erotic massage is up to you, but even if one does lead to the other you still don't have to end up having intercourse - you could stimulate each other or simply cuddle and kiss.FULL BODY ALERTSight, sound, smell and taste are powerful aphrodisiacs - exploit them to the full.Right from babyhood most of us use fewer of our senses than we might. In learning to please one another without intercourse it can be helpful to look at how each sense could be better used to serve lovemaking. Here are some ideas:The power of aromaUse perfume, perfumed soaps, scented oils for massage, burning joss sticks, flowers, room perfumes, and anything else (not all at once!) that helps enhance your sense of smell.Remember, if you perfume yourself too heavily you'll mask the natural odours that are such a turn-on for your lover.Make sure you are clean and washed but not so squeaky clean your natural smells are obliterated. Learn, perhaps for the first time, how each part of your lover's body smells.Sound effectsThe lover's sound can be delicious as you make love. The little groans, sighs and moans that say "I love you" are all valuable cues to how things are going. With the lights off, learn to recognise how your lover's sexual arousal cycle is progressing just by sound alone. Take a delight in the sounds of your bodies reacting with each other. Use beautiful music to accompany lovemaking.Seeing it allTake a delight in looking at tour lover going about their daily tasks. Really notice what it is you love about him or her. Compliment each other's appearance and show appreciation for things that please you.Acquiring the tasteGet to know how your lover tastes by licking all over. Taste mouths, faces, sweat, genital secretions and so on. This is intimately tied up with the smelling exercise since taste and smell are so closely interlinked.Tactile developmentExperiment with all kinds of tactile sensations using not only your bodies, but also foods, clothing, vibrators and so on.

What does sex have to do with Tantra?

Tantra is an ancient path of meditation with roots in both Hindu and Tibetan Buddhist spirituality. It is called the "Royal Path" because, in ancient times, Tantra was the
spiritual path taken only by those who had mastered all other paths. Tantric writings date back over 5,000 years and are still used in many modern meditation teachings today.
Of these writings, perhaps the best known is the Vigyan Bhairav Tantra. The Vigyan Bhairav is a Hindu Tantric text which consists of 112 meditations designed specifically to center, to bring the meditator to a single point of focus, that point being this moment, and this moment only. It has been said that Tantra is the fast track to enlightenment by virtue of the sophistication required to practice its meditations. It is the Tantric's ability to surrender to the paradox of duality in every moment that hones him or her to the sharpness of adeptdom.
Of the 112 Tantric meditations given in the Vigyan Bhairav, only 3 of these are sexual meditations. So, why the focus on sex in Tantra?

Why are so many Tantric explorations begun in the sexual realm? If Tantra is a science of meditation that includes all of life and living, why do the teachers of modern times bring so much emphasis to the sexual aspects of the path?
It's true that Tantra views every facet of human experience, including sex, as potential for personal transformation and self-actualization. For the Tantric, life is a meditation. Every activity . . .eating, drinking, breathing, dancing, making love . . . can be entered into with awareness, bringing a quality of meditation into even these simplest of acts. Yet, the
emphasis given to sex and sexual ecstasy within Tantra today is cause for much controversy. Yes, sex is a basic human experience; in fact, none of us would be here without it, but isn't all the focus on sex in Tantra today just a hedonistic indulgence for spiritual gluttons?

Truly, sex is a very important part of human life for the purpose of procreation, but sex as meditation? What does sex have to do with Tantra?
Because Tantra finds its momentum in surfing the abyss created by duality, what better more challenging - abyss than that of yin and yang? That chasm between action and receptivity? The basic duality of being alive. And what better place to dive in and experience it all than in sexual orgasm? No other human experience demands such a tenuous balance between focused activity and total surrender. And there is such power in it, so much of life and death in it. To enter this moment with total awareness, to taste the orgasm as meditation, is to invite the abyss within . . . to experience the chasm fully. Intimacy with reality brings to the meditator the direct experience of oneness. Not oneness as a concept.
Not oneness as an attainment. But oneness as a living reality, as the natural state of the universe, oneness felt through the human senses.
The meditations of Tantra center, for the most part, around the five senses: sight, smell, hearing, tastes and touch. It is through these five senses that we experience our world. Our senses bring the world "inside" us and make it possible for us to interact with it intimately. Each of our senses has yin qualities and yang qualities. In order to taste one must take a bite, in order to hear one must listen, to see one must look. Sensual, and very sexual. To enter and be entered, the weaving of the two bringing forth a third quality that cannot exist with out the other two. The flavor cannot exist without the meeting of the fruit and the mouth . . . the color cannot exist without the meeting of the rainbow and the eye . . . and orgasm itself cannot exist without the meeting of desire and fulfillment.
The polarity of the opposites reveals the single point of the center and delivers it to the Tantric via the doorway of the senses in every moment of living, in every activity of life. Tantra seeks not to encourage nor deny free sexual expression and sexual experience,
Tantra simply acknowledges that, as human beings, we are sexual beings. And that sex, as any other human experience, holds within it the mystery of life.

Hundred Names of maha Kali

O Devi, you are the measure and you measure. You are beyond measure and measurer. You are one in many forms. You are the form of the universe. I bow to you - Kaulavali Tantra.
Here is the text and a translation of chapter 23 of the influential Brihadnila Tantra. If there are defects in my translation, I beg the indulgence of readers.
Patala 23. Shri Devi said: Before, O Deva, when engaged in amorous play,you mentioned the 100 names of Kali. Lord, speak of this to me. Shri Bhairava said: Well asked, Mahadevi, I will tell you of that previously untold. Vararohe Sundari, you should conceal it like your own yoni. [1-2]
Mohini, you who are as dear to me as life itself, I could not live for an instant without you, Parameshvari. [3] Like sight is inherent in the sun and as ghee is inherent in milk, so I, the Natha am everywhere present in you. [4] Listen Devi, I will speak to you of the japa giving all knowledge. Sadashiva is the rishi, it is said; Cchanda is the metre, [5] the devata is Bhairavi Devi, bestowing the four aims of mankind.
The application is that it gives all knowledge. [6] Mahakali Jagadhatri (creator of the world) Jaganmata ( mother of the world) Jaganmayi (consisting of the world) Jagadamba (world mother) Jagatsara (essence of the world) Jagadanandakarini (cause of bliss in the world) [7] Jagadvighnasini (destroyer of world obstacles) Gauri (golden one) Dukhadaridyanashini (destroyer of unhappiness and poverty) Bhairavabhavini Bhavananta Sarasvataprada (bestower of eloquence). [8] Chaturvargaprada (giver of the four aims) Sadhvi (holy) Sarvamangalamangala (greatest fortune of all) Bhadrakali Vilakshi Kamadatri (giving desires) Kalatmika (self of kalas) [9]
Nilavani (blue Sarasvati) Mahagaurasarvanga (greatly golden in all limbs) Sundaripara (supremely beautiful) Sarvasampatprada (giver of all prosperity) Bhimanadini (sounding terrifying) Varavarnini [10] Vararoha Shivaruha (riding Shiva) Mahishasuradhatini Shivapujya (worshipped by Shiva) Shivaprita (loved by Shiva) Danavendraprapujita (worshipped by Danavas)[11] Sarvavidyamayi (consisting of all vidya) Sarvasarvabhisthaphalaprada (giver of the fruit of every possible desire) Komalangi (soft of limbs) Vidhatri (creatrix) Vidhatrivaradayini (giver of boons in creation) [12] Purnenduvadana (with a face like the full moon) Nilameghavarna (the colour of a blue rain-cloud) Kapalini
Kurukulla Viprachitta Kantachitta Madonmada (drunk with desire) [13] Matangi (elephant lady) Madanaprita Madaghurnitalochana (eyes full of desire) Madottirna Kharparasinaramundavilasini [14] Naramundasraja (with a necklace of men's heads) Devi Khadgahasta (holding a cleaver) Bhayanaka (giving fear) Attahasayuta (laughing loudly) Padma (lotus) Padmaragopashobhita [15] Karabhayaprada (hand removing fear) Kali Kalaratrisvarupini (true form of the night of time) Svadha Svaha Vashatkara Saradindusamaprabha (as bright as the autumn moon)[16]
Sharatjyotsna (light of the autumn moon) Samhlada Viparitaratatura (addicted to taking the superior sexual role) Muktakeshi (dishevelled of hair) Cchinnajata Jatajutavilasini [17] Sarvarajayutabhima Sarvarajoparisthata Shmashanstha (dwelling in the cremation ground) Mahanandistuta (praised by Mahanandi) Samdiptalochana [18] Shavasanarata (addicted to the corpse asana)Nanda Siddhacharanasevita (served by Siddhacharas) Balidanapriya (fond of animal sacrifice)Garbha (the womb) Bhurbhuvasvahsvarupini (true form of Bhurbhuvahsvar)[19] Gayatri Savitri Mahanilasarasvati
Lakshmirlakshanasamyukta (showing all the signs of Lakshmi) Sarvalakshanalakshita (having every single characteristic)[20] Vyaghracharmavrita (wearing tiger skin) Madhya Trivalivalayanchita Gandharvaihsamstutasa (praised by the Gandharvas) hi Inda Mahapara (greatly supreme one) [21] Pavitra Parama (supreme) Maya Mahamaya Mahodaya. Maheshvari, so to you are declared the 100 celestial names [22] Whosoever reads these at morning time for certain gains a treasure. Here in this world, he is happy and afterwards attains union with Devi. [23]
He cannot be subjugated by siddhas, aughas, all which moves and does not move, whether they move on earth, in space or in heaven. [24] The names are called 'Boon', Maheshani and one may give up the 1000 (names). [25] One should recite the 100 (names) Devi, the giver of the fruit of the four aims (of mankind). O Parameshani, without knowing these 100 names [26], there is no siddhi from Mahakali in this Kali Yuga.
One who recites with devotion gains good results, listen! [27] He gains the resilts of hundreds of millions of Kalipujas. What use of more words? He will become the desired. [28]

Rudrayamala Uttarakhanda

Beguiled by false knowledge, certain persons, deprived of the guru-shishya tradition, imagine the nature of Kuladharma according to their own lights. If merely by drinking wine, men were to attain fulfilment, all drunks would attain siddhi. If mere partaking of flesh were to lead to the high state, all carnivores in the world would become eligible for immense merit. If liberation were to be ensured by mere cohabitation with women, all creatures would become liberated by female companionship. Mahadevi, it is not the Kula path that is to be denounced. On the other hand, those deprived of the (Kula) paths should be condemned - Kularnavatantra II, 126-120

The Rudrayamala is used as a source by many other agamas but the original appears to be lost. Strictly speaking, a Yamala is a different class of text, and supposed to pre-date the tantras. However, manuscripts of the Yamala seem to be lost, except as quotations in later works.
This analysis of the contents is of a tantra given the same name, but almost certainly, from internal evidence, not the original text. Although its provenance is unknown, it nevertheless contains a great deal of interesting information and focuses in great detail on the identity of the goddess with Kundalini. Published in a Sanskrit edition by the Vacasampati Press, Calcutta, this work is divided into 66 chapters (patala) of different lengths and written in a simple manner. Here is a digest of its contents (under construction).
Chapter One
The text takes the form of Shiva asking questions and Shakti answering, making this nigama rather than agama form. Another example of this style is found in the undoubtedly old Kulachudamani Tantra. In his form as Bhairava, Shiva opens by saying he has heard many tantras including the Shriyamala, the Vishnuyamala, the Shaktiyamala and the Brahmayamala. Now he wants to hear of the Uttara Khanda (last section) of the Shri Rudrayamala.
Bhairavi replies that she will tell him and proceeds to enumerate the topics. These include Kumari- Lalita sadhana; Khechari, Yakshini and Kanya sadhanas; the vidyas of Unmatta Bhairavi and Kali as well as their sadhanas and a host of other topics of interest to a Shakta such as the Garland of Skulls sadhana, Guhyakali, Kubjika sadhana, Bhadra Kali, Shmashana Kali, &c. &c. She starts with a description of the well-known three types of sadhaka, divya (divine), vira (heroic) and pashu (beastlike).
Chapter 2
Opens with a description of the characteristics of Kulachara. She describes puja to be done when rising, including internal puja related to the chakras. A sadhaka must meditate on the guru on his Shakti at the centre above the head. Other meditations follow related to the other familiar six chakras in the body. The guru should be regarded in the same light as one's father, one's mother. He (or she because a guru may be either in the tantrik tradition) is the devata and is the refuge. After this section, Bhairava asks about the rules relating to initiation (diksha). He wants to know about various chakras employed at initiation time including Kulakula, A-Ka-Da-Ma, the Rashi (12 constellations) chakras, the Kurma (tortoise) chakra and others including Deva, Rinidani and Tara chakra. Initiation is so important that this and the following three chapters are devoted to the subject.
Chapter 3
Bhairavi answers these questions in this chapter and gives a host of rules about initiation into the cult of Shakti, including their shapes and the mantras associated with them. She dilates particularly on the Shiva and Vishnu yantras.
Chapter 4
The subject is continued. Bhairavi now speaks of the Brahma chakra at length. In the remainder of this chapter she speaks of the Rinidani (loss-gain) chakra and then begins to talk about defects some mantras may have.
Chapter 5
Bhairavi discusses how these defects can be removed. After a candidate is initiated, she says the types of dreams will determine whether initiation is successful.
Chapter 6
Bhairava asks about more information concerning the bhavas. Devi describes the pashu bhava, opening by hailing Shiva as Pashunath, Viranath and Divyanath. She describes the Sushumna Sadhana, performed in the morning. After meditating on the guru, the sadhaka is to meditate on Mahakundalini, who is the self of both inhalation and exhalation, i.e. breath. This Kula Mohini is as bright as millions of suns and moons and gives Mahabuddhi when brought to the 1,000 petalled lotus. She is the form of time and everything else, existing as the Yogini Khechari in the form of the vital breath (vayu). The sadhaka should worship her as showering the body with nectar. Then Devi gives a hymn to Kundalini bestowing siddhi, and called the Kundalikomala Stava. At the close of this chapter, Anandabhairavi talks of the bhavas again and begins to describe the characteristics of the Kumaris (virgins) and how worship varies depending on which class the sadhaka holds.
Chapter 7
This starts with a description of Kumari Puja. If performed, it is said to remove poverty and illness. The place of puja is either a Mahapitha or a Devi temple. The text lists the different maidens including Nati (actress), Kapaliki, Rajaki, Napita, Gopala, Brahmani, Vaishya, Shudra and Chandala. The girls should be given sweets and other pleasant things and treated as forms of the goddess incarnate. The mantras of the Kumaris are given.
Chapter 8
Continues the topic and deals with recitation of mantra (japa) and sacrifice (homa) to the Kumaris. The hymn to the Kumaris is also given along with details of oblations.
Chapter 9
Gives the Kumari Kavacha (armour) which follows the usual form of these charms, for example: Maharaudri and Aparajita,. protect my throat! The recitation of the armour is said to bring siddhi quickly. It may be written on bhurja (birch) bark and borne on the body, when it will give the practitioner the desired results. The text gives times for doing this including on a Saturday or a Tuesday on the ninth, eighth, fourteenth days of a waning moon or on a full moon day.
Chapter 10
Concludes the subject of the Kumaris. Anandabhairava asks the goddess to tell him about the 1008 names of the Kumaris, which Anandabhairavi proceeds to do. The seer of the names is Vatukabhairava, anushtubh is the metre, Kumara is the devata and the application is success in all mantras. The names follow the order of the 36 consonants of the Sanskrit alphabet. Various results are described depending on the number of days the names are recited.
Chapter 11
Bhairavi opens this chapter by talking, once more, about the three bhavas. She describes the different characteristics of divyas, viras and pashus. The best type of sadhaka is a divya, who obtains the highest siddhi. Both divyas and viras practise using the five tattvas. At the close of this chapter, the Devi lists a series of chakras she will discuss.
Chapters 12,13, 14
She describes the Kamachakra, the Rashichakra, results of the Ajnachakra and the Nakshatra chakra. These include the placing of the letters according to positions of the 12 constellations (the tantriks use a sidereal zodiac) and the 27 nakshatras or lunar mansions. Different letters of the alphabet are placed in the different compartments and the chapters describe the different results obtained by worshipping in these yantras.
Chapter 15
Anandabhairava asks the goddess to tell him about the nature of the Brahmastotra, the Brahmavidya and the macrocosm. (Brahmasharira). This chapter is related to the description of the Ajnachakra. She says that this is like the vital air in the body of Shakti. One should meditate on the Brahmananda in the heart to become a true knower. Shakti is Kundalini Devi, the true form of the mother of the world. The vital breath (of Shakti) pervade the macrocosm, including constellations, nakshatras, and lunar days. Practising according to the rules she describes gives the state of Khechara in one month, a diamond body in two, &c. Eventually a sadhaka becomes one with Supreme Shiva by a knowledge of the vital airs. Shiva asks who is a Vaishnava (follower of Vishnu), who is a Dharmika (a doer of that which is right) and who is a Yogi. The goddess says a Vaishnava is stationed in the Ajna chakra. One who does a sacrifice (a yajnika) is stationed in Brahma consciousness. A Dharmika has realised his oneness with Brahman and is a rejector (tyagi) of both good (dharma) and bad (adharma). One who knows the Brahman is an avadhuta and a yogi, can do as she or he wills and is not restricted by times or any other conditions. He or she is unaffected by results or lack of results. The avadhuta knows the parampada (supreme). Because the avadhuta has realised the supreme nectar of Kundalini in the Ajna Chakra, she or he is praised by Rudra and all the gods. These tantrik precepts show an aversion to the orthodox expression of the Hindu terms as usually applied.
Chapter 16
Continues the discussion of Ajna Chakra. This is a brief section of only 44 verses (shlokas), continuing the praise of a person who has reached this stage.
Chapter 17
An interesting chapter because it describes the characteristics of the Atharva Veda, to which some tantrik schools ascribe their vedik credentials, and, later on, apparently recommends the adoption of Buddhistic practises (Mahachinachara) to achieve enlightenment.
The goddess first says the Atharva Veda is the essence of all and focuses on the path of Shakti. She describes the Sama Veda as being of the nature of the tamas guna, while the others partake of sattvas and rajas guna. Brahma, Vishnu and Hara are of the nature of rajas, sattvas and tamas while Kundali, associated with the Atharva, is the supreme devata. The text proceeds with a eulogy of the goddess, describing her as the form of knowledge, the supreme aether, and she who gives grace and success on earth. She is Kamarupa in the Muladhara chakra and is always united with Shiva-Kameshvari in the 1,000 petal lotus. Bhairava then wants to know about the different vital breaths in the body. Anandabhairavi speaks about this topic at great length. She describes the pitha Kamarupa as being in the Muladhara, Jalandhara in the heart chakra, Purnagiri is in the throat, Varanasi is in the forehead and Jvalanti is in the (three) eyes. Other locations of the great pithas are given.
The goddess says that the chakras have four, six, 10, 12, 16 and two petals respectively. The Brahmarandhra, at the top of the head, is known as (Mount) Kailasa and is known as the 1,000 petalled lotus and the Great Lotus (mahapadma). Millions of nadis pervade the body. The subtle breaths pervade these. When they are merged together (laya) it brings steadiness of mind using kumbhaka and other methods, again described in some detail.
In verse 108, the tantra begins a remarkable story. It speaks of Vashishta, describing him as being engaged for a long period of time in pursuing sadhana, restraining himself and practising austerities (tapasa). Despite 1,000 years of this, he had not achieved his goal. He had a vision of Sarasvati in which he was told to go to the land of Buddha (buddhadesha), to Mahachina, a non-vedik place, where he would achieve what he wanted.
Going to the region of the Brahmaputra, he discovered hosts of men and women apparently engaged in non-Vedik practises, swilling wine, eating flesh and engaging in sexual intercourse. All were naked, their eyes reddened with liquor. Yet all were enlightened. Going to Buddha, Vashishta asked how this could be. Buddha is made to reply: "Vashishta, listen! I will speak of the highest path of Kula by knowing which a man takes the form of Rudra immediately!" He then speaks of the practice of Mahachinachara. By this method, all the Hindu gods became enlightened. More details of the Mahachinachara come in the Brihadnila Tantra (chapter seven):-
"Bathing and so forth is done mentally, purifying celestial gaze is done mentally, so too is clothing and recitation of mantra. Resolution (samkalpa) and so forth and puja are also done mentally. All times are good, there is no time that is not good at all. There is no difference between day and night, nor of twilights and great nights. One should do everything mentally, including clothes, seat, place, temple, body, wine. One should never do purifying here and act mentally, free of distinctions. There is no need here for purashcharana (prior actions), nor for considering faults of mantras and so forth. The mantrin who meditates thus obtains the fruit of all that is desired. [VII, 103-107] The Mahachinakrama, it emerges, is sexual intercourse with an initiated Shakti.

Tantra versus Sexuality

Tantra has been the target of a lot of misconceptions in the last century. Imported from India into the western world, it was quite difficult to be presented in its true spirit because of the cultural differences and also because of its somehow confusing exterior aspects. Many believe that Tantra has to do with group sex and magic; to many Tantra represents just another weird sexual practice and nothing more.
In fact they couldn't be further from the truth and they have no idea what they are missing. It is true that some Tantric practices involve sex but sex is not an object of Tantra and not its finality. In fact in Tantra, love is much more important than sex and sex without love has nothing to do with its ways.An ancient Tantric maxim says that "What made many others to fall because of their lack of self control, in turn makes the Tantric advance on his spiritual path. What is for some people a vice, the Tantric can turn into a virtue". Sex was banished by many religions because they considered it is impure and incompatible with the pursuit of spiritual life. On the other hand, Tantra takes a different, more nuanced position here : it says that uncontrolled sex is a cause of decay BUT the use of sexuality in a controlled manner, in accord with the golden rule of SEXUAL CONTINENCE is a cause for great spiritual progress.Yes, not any kind of sexuality is damaging for the spiritual evolution, only sex followed by ejaculation and respectively explosive discharge in the case of the women. This is a radical attitude because it turns sex form an enemy of spiritual life into a friend. Instead of running from it, Tantra embraces it.As you know, by seeing sex as impure many religions created a state of unnecessary tension. Sex is a natural instinct, it is a basic need of any human being; the role of sexual continence and Tantra is to remedy this situation by showing how both sexuality and spirituality can coexist and enhance one another.In Tantra the sexual potential (i.e. sperm and sexual secretions) are considered the source of a vast energy. This energy is clearly perceived by anyone when he/she is sexually aroused, this is the sensation of sexual pleasure. The transformation of this sexual potential in energy is called transmutation.When transmutation of sexual fluids takes place, the matter is converted into energy. We all know that basically all matter is energy (Einstein said that E=mc^2, remember ?). A huge amount of energy is compressed in each atom, each electron and photon - but Tantra says that humans can tap into this extraordinary source at will if they follow a correct and constant practice.The practice of sexual continence is not that easy but we all know that no valuable achievement in life is easy to come by. Tantra is a pleasure but still, you have to work for it and this is a demanding undertaking. The end results are beyond any imagination.Imagine a nuclear plant. In the reactors, the matter is converted into energy, then transformers are used to convert this energy and wires are used to transport it to anywhere you need to use it. The same process, analogically, happens in the human body. The SEXUAL FLUIDS are the source, the so called NADIS are the path of energy through the subtle body, and the destinations are the seven plans of the human being : vital, sexual, will-related, emotional, creative, mental and spiritual, as described by the yoga system.When you practice SEXUAL CONTINENCE consequently for at least a month you will start perceiving great positive effects in your body. The health is improved and your vitality is at its peak. You are full of a radiant force and have a very good disposition. All your complexes and fears related to sexuality are banished and you feel completely free. When having sex, you can make it last many hours on end without ever being exhausted. After making love you won't feel tired and drained of energy any more but you will experience exactly the opposite - a great force. After having sex you will not be less affectionate to your lover but you will feel a deep state of love that deepens with each Tantric sexual encounter.Practicing sexual continence you will make very happy your loved one, even if she does not practice sexual continence herself (and this is true for both sexes). You will quickly find again your lost happiness that you had in the beginning of your relation and any feelings of boredom and lost of interest will disappear.But the biggest advantage of sexual continence is the use of sexual energy as a power that will amplify your feelings of love, your mental power, your will, and ultimately, your spiritual force. This is why Tantra uses sexual energy instead of letting it be wasted, turning an obstacle into a great help.Everybody wants to be happy - this is the ultimate wish of any human being, but the problems appear when people try to define happiness. What is happiness for some is indifference or even suffering for others. Even if all seems relative, the spiritual paths found out that some types of happiness are more enduring and profound that others. With regard to sexuality, Tantra found that sexual continence is the way to achieve the deepest most enduring happiness in couple.The relation between Tantra and sex is not one of sweet comfortable abandon but one of hard work and the end result is worth every effort.

Abstract of Dakshinamurti Samhita

Dear One, Tripura is the ultimate, primordial Shakti, the light of manifestation. She, the pile of letters of the alphabet, gave birth to the three worlds. At dissolution, She is the abode of all tattvas, still remaining Herself - Vamakeshvaratantra
This work is a comprehensive digest on the subject of Shri Vidya, from the Kaula point of view. It largely skips the philosophical implications of the cult and concentrates on the ritualistic aspects. Yet the work is of interest because it seems to represent a different branch of the tradition. For example, the mantras (properly, vidyas) of the Devi's 15 Nityas or eternities differ from those encountered in other texts including Tantrarajatantra, Vamakeshvara, the Kalpa Sutras, &c.
The different patalas (chapters) are of widely varying lengths, some consisting of only a few shlokas (verses), while others go into considerable detail.
Chapter one begins with praise of Tripura in her five lion seat form. Shri Devi questions Ishvara about the different amnayas, identified with the four directions and the upper face. Shiva describes the different forms of Shri Vidya and gives the vidya and dhyana (meditation images) of Lakshmi in her one syllable form. Chapter two describes Mahalakshmi puja, together with the vidya, dhyana, and purashcharana (preparatory acts) of the goddess. In the third chapter, Shiva describes the worship of the three Shakti form of Mahalakshmi.
Samrajya Lakshmi is the subject of the fourth chapter. After describing her form, Shiva gives her vidya and the different avarana or attendants in her yantra.
In chapter five, Ishvara speaks of Shri Kosha Vidya. A sadhaka who masters this vidya is never reborn. She is the supreme light, without any attributes whatsoever, the very self of creation, maintenance and dissolution.
Chapter six extends the subject of the Paranishkala Devata (supreme goddess with no parts). She is the supreme form of Parabrahma, wears white clothes, white gems and is smeared with white paste. She shows the mudra of knowledge and is served by hosts of yogis.
The seventh chapter deals with the Ajapa or unpronounced mantra. According to the Kaulas, a human being breathes 21,600 times during the day. Half are Sun breaths and half are Moon breaths. This is called the Ajapa because it is pronounced spontaneously, as a person breathes, and is called the Hamsa mantra. A sadhaka can meditate on different chakras in the human body, assigning sections of these breaths there.
Chapter eight speaks of Matrika, the goddess as the letters of the alphabet, starting with A first and Ksha last. Ishvara gives the mandala to create for her worship and gives a dhyana of the goddess.
The next patala, chapter nine, begins to describe Bala Tripurasundari in her form as a young pubescent woman. She sits on a beautiful jewelled lion seat in the midst of the kadamba forest. The text gives details of her yantra, and other ritualistic accessories. This is a much longer chapter than the previous eight. Chapters 10 and 11 deal with the lion seat in the four quarters.
In chapter 12, Shiva describes the Kama Bija, personified by Kameshvari. She is as effulgent as a china rose, holds a bow and arrows, and is adorned with various beautiful jewels which delude the whole three worlds.
Chapter 13 describes Rakta Netra worship. She has the form of Lalita, with rounded high buttocks (nitambini), a slender waist, a peaceful face and beautiful eyes. She is young and beautiful with swelling, high firm breasts.
In chapter 15 the devatas associated with the southern amnaya are briefly described. Then Shiva, in the next chapter, describes those of the western amnaya.
Chapter 16 describes the Mritasamjivini Devi, a female form of Mrityunjaya. The next, patala 17, describes Vajreshi.
In chapter 18, Shiva speaks of the Tripureshi Bhairavi vidya. This is Lalita as a woman in whom menstruation has ceased.
Chapter 19 gives more details about the western amnaya, while chapter 20 continues the topic by dealing with the northern (uttara) amnaya. Bhairavi is situated here.
Chaitanya Bhairavi is the subject of chapter 21, while Kuta Bhairavi forms the subject matter in chapter 22. The form of the goddess known as Nitya Bhairavi is the topic of chapter 23, while another fierce aspect of Tripurasundari, Aghora Bhairavi (Damareshi) forms the subject matter of chapter 24. Devi Sampat Bhairavi in the subject of chapter 25.
In chapter 26 Shiva tells Devi about Panchasundari. This is Lalita in her form as the five elements of space, fire, air, earth and water. Chapter 27 deals with Parijateshvari, while chapter 28 covers Pancha Baneshi, or the goddess in her form as the five arrows. Pancha Kameshvari is the topic of chapter 29, while Kalpalata Vidya is described in chapter 30. Chapter 31 deals of Annapurna, or the Devi full of food. She is described as a Siddha Vidya, giving endless food to her devotees.
In chapter 32 we learn of Matangi Ratna Devi. Details of her puja, her dhyana, her avarana devatas and her vidya are described. Chapter 33 covers Bhuvaneshvari, and the same subject is continued in 34 and in chapter 35 at some length. Chapter 36 speaks of the Ghatargala Yantra.
Varahi (also known as Panchami) is the subject of chapter 37. Her yantra can be inscribed on silver, gold or copper. Alternatively, it may be drawn on birch bark (bhurja), using substances including kumkum, aguru, sandal, rochana, or turmeric and water. She is as bright as a blue lotus, wears a garland of skulls, and is adorned with nine jewels.
In the 38th chapter, tarpana (oblation) is described at some length, together with some prayogas, the nature of the pot to be used in the worship and other details. This chapter deals with the six magical acts (shatkarma).
The 39th, brief chapter, speaks of the Pancharatra Agama, known as the Vishnu Agama. It gives a dhyana of the Lakshmi. In chapter 40, Ishvara starts to speak of Kameshvari Nitya. The next chapters, up to and including chapter 53, speak of the other Nityas. As noted elsewhere, these have different mantras and vidyas to those spoken of in the Tantrarajatantra.
Chapter 54 gives an explanation of the 15 Nityas (16, if Lalita is included). There follows an interesting correlation between the states of waking, dream and deep sleep with the three gunas. The fourth state (Turya), is described as the ultimate Kala, free from existence and non-existence, beyond the three gunas. These are the 16 Kalas but beyond this is a 17th Kala which is the Absolute itself. The text correlates the letters of the Shri Vidya mantra with the Nityas and with that which is beyond them. It relates the three sections of the Shri Vidya with the three worlds and with the Mahapitha formed from the Sanskrit letters A-Ka-Tha. In the centre of the universe (prapancha) is Tripura, who is of the nature of the absolute.
In chapter 55, Devi asks how one should perform the daily puja of the goddess. Shiva gives details here which are similar to those in other Shri Vidya tantras and in Subhagodaya. In chapter 56, Shiva says that the supreme goddess is in the form of compassion, bears the universe (Jagadhatri), and is in the form of sound as Nada and Bindu. She is also beyond these. Various mantras of Shri Vidya exist, including those first pronounced by Kubera and Lopamudra. She enumerates the other vidyas of Shri Vidya pronounced by other rishis.
Towards the end of this chapter, Ishvara Shiva sings of the greatness of Lalita and describes the Turya or fourth technique, by remembering which, an individual becomes one with the Brahman or Mahapada. He says: "One's self (svayam) is Brahma, one's self is Vishnu, one's self is Rudra, there is no doubt about it." One who pronounces the vidya even once surpasses thousands of millions of Ashvamedhas (horse sacrifices), acts of homa, sacrifices, pilgrimages to holy places like Kashi, bathing in sacred rivers and the rest. He adds that even if he had millions of tongues, it would be impossible to speak of the greatness of Shrividya. After obtaining it from the guru, it washes away the most heinous of sins.
In chapter 57, he continues the subject of the worship of Shri Vidya and describes a great nyasa in which she is identified with the letters of the alphabet, the Ganeshas, the planets, the sidereal constellations (nakshatras), the solar constellations (rashis), the yoginis and the sacred sites. The full nyasa is published on this site. As an aside, tantrik astrology differs from Western astrology in that the signs of the zodiac are aligned with the stars of the constellations, rather than beginning at the Spring Equinox.
Chapter 58 discusses the important subject of Kamakala. The three bindus are to be meditated on in Tripura's forehead and two breasts, while the Ha-Ardha kala is in her yoni, below. One should meditate on being one with the Devi. Then follows a lengthy meditation on Lalita, similar to the one in Vamakeshvara Tantra.
In chapter 59, Shiva speaks of the famous Shri Yantra and describes the Shaktis or attendants worshipped in the different nine mandalas, together with how they should be visualised. The chapter concludes with the nine different forms of Lalita in each of these mandalas.
The 60th chapter speaks of how the sadhika or sadhaka should end her or his puja, with worship of Shoshika and the rest. In chapter 61, he speaks of the different fruits of reciting mantra (japa) and of homa (fire worship) in a number of differently shaped kundas or fire pits. These produce different results according to the wish of she or he who does puja, and demand different types of fruit, flowers, and scents, depending on the object of the homa.
In chapter 62, Ishvara speaks of the Suvasini, of her characteristics, and of the sadhana to attract her. A circle is to be drawn and everything therein should be red. She should be given flower, fruit, scented water, food, clothes and jewels. The appropriate mudras should be displayed to her. Other rites are given which result in the acquisition of marvellous siddhis or powers. At the end of the chapter, the five Kamas are described. By worshipping the Kamas, an individual may "delude the world" and attract 64 kotis of yoginis to the chakra.
In chapter 63, the important subject of the sexual worship of Shaktis is discussed. Shiva describes the vira sadhana and says that once semen is emitted using this rite, it should be offered to the Shakti. Sacred substances include semen, menstrual blood and urine, the text says. If a person worships in this manner without being properly initiated, the text warns, it is the equivalent of slaying a Brahmin, and he or she ends up in the different hells available in the Hindu tradition. You cannot adopt this method by reading it from a book, it continues.
In chapter 64, the subject of creating a pavitra is alluded to, together with the ritual method for consecrating it. The last, 65th chapter, speaks, in some detail, of a rite of subjugation.

Spiritual experience in Tantra

The fundament of all knowledge be it about this world, or about the subtle universes, is certainly the concrete experience.
The experience is either total, or partial and incomplete, but it always refers to the reality of the experienced thing.There have been many debates about the reality of the physical world. Of these, we shall mention the monist doctrine of the sage Shankaracharya (from which emerged the VEDANTA) as compared to the tantric point of view, our main topic of interest.Shankaracharya defines the Reality as being that which does not change, unlike the finite experience, which - although "real" for a moment - changes finally.Considered from this perspective, our universe - as a changing thing - holds a relative reality. Consequently, for Shankaracharya and his followers, the world we live HERE and NOW is not real, it is merely an illusion one must surpass in order to experience the Reality. This point of view is true, however, if we look at things from the perspective of the Transcendent Absolute (BRAHMAN). The Tantric view on these things rests upon the idea that this world is NECESSARILY real. Thus, a particular thing may be real and at the same time subject to change. In Tantra, the divine couple Shiva and Shakti represents the Real and Total experience of the universe. In order for us to understand the Reality, they are said to limit themselves and "contract" in fragments of Reality which belong to the Supreme Reality, in a gesture of divine sacrifice.The tantric adept has to perceive his/her own reality, to convince himself/herself of the reality of this world as ground of his actions. For the tantric, this universe is real because it originates in the divine couple Shiva-Shakti. The total experience one may have is exactly the Consciousness of the Supreme, from which emerged the Macrocosm. The finite, limited experience has a fragmented character, consequently the knowledge obtained thus will not be of the whole. The essence of the limited experience is the experience we have within the coordinates of time and space. The Ultimate experience though, through its permanent nature, is placed beyond time and space, as time and space define change. As shown before, "illusion" represents merely the experience of the Supreme Self in time and space. An important aspect of Tantra is being aware of your actions, even of the most common ones, like eating. The idea behind this focus on the present actions is that by this focus the past "disappears", and so is the future. The one that remains is the present, an eternal "now", which makes us go beyond the ordinary notion of time. This is synonymous with getting close to the Supreme Source, which transcends both Time and Space.The famous secret treaty VIJNANA BHAIRAVA TANTRA advises that one should become one with the food or drink, filling your being with it.Moreover, another sutra says that when singing, looking, or tasting something, one should be always aware, because this is how he/she will discover eternal life."Being in action means being free in that action." This is the point of disruption, the limit that may make one reach the ultimate consciousness right here and right now.

Sexual energy

The polarity of the two types of energy (Yin and Yang) represents the key in harmonizing the flow of the energies of the human being. This is the most simple and also the fundamental secret of all authentic traditions.

It is simple because it is based on the universal law of attracting opposites, that is the positive and negative forces attract each other and are in a permanent interaction.It is true to the degree to which the two opposing poles of two simple magnets are attached to one another, or the protons and electrons dance and compose the atom.Yang is the fire, and Yin is the water. Man is the "fire", the woman is the "water". When the man makes love to a woman, he prepares the woman's "water" with his "fire". The profound orgasm constitutes a delicate balance of the sexual energies.The sexual life is dominated by the above-mentioned principle of polarities. It is, however important to understand that the two types of energy are inseparable, it is in fact one energy, manifested under complementary forms.They cannot exist one without the other, their interaction is "fluid", and they issue from one another. Therefore, if during the erotic act performed with continence, man and woman become aware of the play of the two polarities, they have the possibility of becoming one being only.Each of the two lovers is situated on one "side". When the exchange of energy reaches a sphere of harmony, the two lovers vibrate in the rhythm of one heart.The feeling of having a physical body disappears, all one feels now is a huge energy, vibrating as one with his/her lover. This is the profound, total orgasm of both body and soul.Many men have the intuition of these things, but those who are actually capable to expand and go deeply into these special states of the mind are quite few, because they usually lose their sexual energy through ejaculation.The true, profound orgasm appears when both the man and the woman vibrate in the same rhythm. Their sexual energy forms now a complete circuit, the two "opposing" poles being reunited.This circuit is represented by the Yin and Yang symbol, emerging from one another in a perfect eternal harmony. However, the flow of the sexual energy alone cannot lead anyone to spiritual achievements in the absence of love and an appropriate mental focus.The physical union alone is not sufficient, and therefore sex alone cannot make anybody happy. One other important aspect is that the ordinary orgasm, implying ejaculation, on which many men depend, restrains the sphere of experience and knowledge.The profound, transfiguring erotic experiences, performed through sexual continence, go beyond/transcend the borders of ordinary individual pleasure and perception, reaching a complex level of experience.There are couples that radiate all around profound happiness and love without practicing any esoteric methods of lovemaking. And there are couples that radiate even more love and happiness, live for a longer time, healthy and in harmony, because they have learned how to sublimate their sexual energy.Will they be just as radiant, enthusiastic and blissful when they reach old age? The secret techniques of the Oriental tradition will help them reach faster an advanced level of spiritual evolution. There is no limit as regards the depth and health one may get to through love.