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Essay name: Shaiva Tantra: A way of Self-awareness

Author: L. N. Sharma
Affiliation: Banaras Hindu University / Department of Philosophy and Religion

This essay studies Shaiva Tantra and Tantric philosophies which have evolved from ancient cultural practices and represents a way of Self-awareness. Saiva Tantra emphasizes the individual's journey to transcendence through inner and external sacrifices, integrating various traditions while aiming for an uncreated, harmonious state.

Chapter 1 - The doctrinal background

Page:

2 (of 22)


External source: Shodhganga (Repository of Indian theses)


Download the PDF file of the original publication


Copyright (license):

Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)


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- 22 -
that has little in common with ordinary words. The latter are separated from
subconsciousness by a screen of convention, while the mantra is non-conventional,
irrational, and expresses an independent state of awareness from logical thought,
viz. the awareness of subconsciousness. We will employ the term "subconsciousness"
for denominating generically the "pure world" of Saivite speculation. Aham,
abysmal thinking, is identified with the mantra par excellence, i.e. the supreme
mantra or the power of mantra. Aham gives rise, maintains and absorbs all mantras.
The whole existent rises from and resides inside Aham. Under this mantric aspect,
the ego is designated by the name Sabdarasi or Sabdagrāma which means
the totality
of sounds implanted in our irrationality. In this case, the sounds mean the fifty
phonemes of the sanskrit alphabet. They are the origin of both the lexic and the
concepts, and further, of the whole multiplicity of the external world by different
combinations between them. Thus, by these means, phenomenal multiplicity is
nothing else but the very expression of Aham's freedom that realises itself as
power thinking of itself.
The fifty letters of the alphabet are conceived as
instruments of the ego's awareness. Through the agency of the alphabet the ego
may affirm itself not only as a static unity, but as an unexhaustible movement
and exteriorized variety. Germinal thinking has a fundamental ambiguity which
ties or unties worldly links at a certain time, according to the spiritual
state the individual has attained. The same ambivalence is found at the level
of letters which are the "body" of thinking. They will cause the ignorant
individual to sink deeper into ignorance, while he who is searching salvation
will take them up as helpful powers leading him toward the supreme self-awareness.
Language is felt as mantra by the initiate who becomes a geometrical point
where sacredness and profanity, irrationality and reason, subconscious and
waking states will interfere, loosing their specificity. Thereby the initiate
crosses from the objective universe to the functional universe.

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