365bet娱乐

CHAPTER XVII THE IMPORTANCE OF RITE IN ACCOMPLISHING THE PATH Lotacity of principle Reit as the rite as archetypal action. Classifications of rites. The paradox of the vessel-ritualism. The grammatical speculation and the ritual act.. vaksinacara and vamacara. Recrudescence of Brahmanical ritualism in Saiva tantra; the "twiceetween ed late Freud, o born". The sixty-four rules of the neophyte. The necessity of Saivism. 20sand structures of furn 2 arier The "particular means", i.e. that which is generally followed by common people to realize freedom, includes not only techniques more or less close to yoga as meditation, respiratory e therely 15 and purificatory practices, but also variegated initiatory rites. All cessing goes these rites represent in fact some archetypal actions that, being icence understood by the adept in this manner, concede to him a new possibility of grasping the reality, hence a new level of knowledge. Their general more name is sadhana which is a spiritual exercise than a praxis and which covers greatest NEW Best part of of ritualism in Saiva tantra. What devolves on the practitioner in sadhana is to find out "the key" of the rite, which can open for him a new horizon of understanding. Such an endeavour is realized navi by the Saivite not as a guessing game, but by fully participating and Cafestation. identifying himself with the archetypal behaviour. It can be done recalling Husserl's words about the phenomenological method - only by

347 putting in brackets nis own existence as an individual being. In this way, the aim of all the rituals in Saiva tantra is the practice of unificat on maen the King state is where grama means the totality of principles, and daarma devotional at bis arche gramadnarma their essential attribute of forming the unity of the self. Consequently. nives, coming aware of the f the rites lead to immersion into the true nature of the self which is the foundation of all the categories (Tantraloka, ication of uns 1s (Tantraloka, 1, 82-87). wakes the votary way are and Any sacrifice and any ritual is an irrational level of station such in the act willingly performed, therefore an interpenetration or a reunification he should understand that the the individual and his reason. Sigmund between the latent tendencies of *Delf is an absolute and R Freud, Rudolf Steiner etc. intuited the necessity of actualizing the any cite is the instific abysmal structures of our individuality in order to discover ourselves. Hub. The rato They speak about "catharsis" and "eurhythmy" " which characterize an irrationality, consciousness and endeavour of making conscious that which overhelms one's subconscious; represented, the thereby a certain harmonization of personality is realized. The Saivite P teaching goes further in this endeavour. The fundamental duality of our TE existence does not concern the manner in which we grasp reality. it fiction of a rise of mainly consists in the succession of conscious and subconscious stages identical with the devotee throughout the life. we continuously swing between the waking, rational bib sebconscious (s) structur state of mind and irrational state which manifests especially when we acts (a,b,c... This forts are asleep. Life is characterized by this duplicity whereas death is only the general , archaic or the ad the sinking into one's own subconscious. The experiences accumulated in is not an end in itself life, which are amassed within subconscious, determine a new emergence bandoned on the last stages of into manifestation. The only possibility to stop this blind succession (aus 1 expression of al is the reunification of the two . There are two modalities for for a particular and it a achieving this goal. Meditation, japa and other techniques aim at acquirasymptotically tends toward remain.

348ing "awareness" when the practitioner is found in his abysmal zones of subconscious, i.e. in "trance". The ritual act envisages the same unification when the waking state is predominant. The adept actualizes during a devotional act his archetypal depths and his irrational impulses, becoming aware of their objectivity. A ritual act is thus atopaz legy and na an objectification of one's own subconscious structures. This process artly fruition in sequired by coin me o makes the votary unify his reason and his irrationality on the lowest level of manifestation which is the objective reality. At the same time level or is tocar #80he should understand that the ritual is his own creation therefore ne himself is an absolute and unique demiurge. Consequently, the purpose of voluntary a pate any rite is the identification between the votary and the devotional ites are to 040 5 of the tire act. The rite is the geometrical point of one's own rationality and irrationality, consciousness and subconscious. When symbolically akopy ( represented, the equation of a ritual act takes the form of an identity: all represent 14fication of to a certain cat Level reachou function of a series of R(a,b,c...n) D = D (a, b, c... n) (ans) It indicates that the rite (R) which is a ally perform d tain sys year, 1. the particular ritual actions (a,b,c...n) is identical with the devotes day ban the devotee (D)'s intersection of his awareness (a) and gate's death. ? his subconscious (s) structures, in accordance with particular ritual acts as the que as the good lat (a,b,c...n). This formula has the advantage of pointing out not the ed only the general mechanism of the ritual, but also its limits. The ritual character. Tower is not an end in itself, but an instrument of realization which is abandoned ry: thora al experience. The logic reunion on the last stages of spiritual exper of pacification (a Us is the expression of all soteriological endeavours, could be taken Teeain, those on for a particular and limiting case of an intersection: any intersection asymptotically tends towards reunion. spond group of out losin

up of malefic - 349 Beside pure devotional rites aiming at freedom, Saiva tantra contains an important bulk of rituals which envisage worldly fruition. While liberation is obtained through passing three successive stages, i.e. limpidity or awareness of subconscious zones which manifest into existence, coalescence into pure energy and finally into the un e uncreated, worldly fruition is acquired by becoming aware of a particular driving energy and by guiding it towards an an ascertained purpose. patitis Can not be The most frequent classification of rites is the dichotomy of compulsory and optional (or voluntary) rites. Compulsory rites are those whic which must be strictly performed on each of the three levels of learning the Saivite tantric path, viz. neophyte (samayin), spiritual son (putraka) and and adept (sadhaka); the ritualism pertaining to a certain category of disciple represents his "qualification" or the level reached in his attempt towards self-awareness. Compulsory rites are also those cyclically performed on certain days of the year, such as the as the day on which the master was enlightened, the day of the master's death, certain days established by astrological calculation taking the movements of the sun and the moon into special consideration, included into that of the The optional rituals have a pronounced magical character. They were divid divided even in the Atharvaveda into two categories, viz. pacificatory (santa, saunya, and terrible (rauara, ghora). The rites of pacification or removal of malefic influences (santika), those of feeuing or nourishment (apyayana), those of prosperity (pusti) etc. take Part in the first category. The second group of optional rites is made .. etc.

350up of malefic witchcraft (abbicara) and of the elimination of enemies; the last procedure has six methods: 1) killing (marana); 2) maddening Se Scoua berk or dizziness (mohana); 3) paralysis (stambhana); 4) causing mutual unto me At the dane 13, hatred (vidvesana); 5) removal of enemies (uccatana, and b) subjugation (vasikarana) (A.Macdonald - Le Mandala du Manjusrimulakalpa, Paris, 1962, And ch bi p.24, footnote 1; also TV, pp. 125-126). f sacrifice and a 2 any liasory rise ecin data According to trichotomous classification of 3 trouges of approach to f rites, they are: nitya i.e. permanent, regular and periodical rites; rthasaraks naimittika which are the occasional rituals during special events (birth, and sacr death, etc.) and kamya, viz. optional or voluntary rites (magic, witchreviation path their 10 gable. craft, etc.). However, as Abhinavagupta pertinently notices, a very The i can not sharp distinction be three compo al S the periodical and occasional character of the or t the rite, because the two features have multiple points of reference. Therethe weans of relation. action fore, a relativist view can be adopted as well, i.e. what for some persons itself or of the brif and constitutes occasional rites for others constitutes regular rituals or whack it uel. T vice versa, in agreement with the tradition to which the celebrants tion of on pow belong (Tantraloka, XXVIII , 1-5). 3 actions ap For the Saivite tantrika the foremost rite. ete, ply supres remains the sacrifice. in fact, the sphere of this concept is not entirely because Selvite included into that of the rite, but they intersect each other. The classic mimate to Entween al definition of sacrifice unanimously accepted by indian thought is: and the a "an offer of things to a divinity who is mentioned" (Sabharabhasya, IX, Ps the traditio 4, 32). Now, there are a lot of sacrificial techniques in Saiva tantra a. its raison d'atze. which envisage only the mental offering which can not easily be taken for HSS to one to com a ritual in the strict sense of the word. The profound motive of any

- 551 sacrifice is an identification with the respective deity. "Those worshipby no means a cer ping the uods go to the gods, those worshipping the Manus go to the Manus, those sacrifying to the demons go to the demons, those sacrifying to me og to us .. in deivite pavool go unto me" (Bhagavadgita, IX, 26). At the same time, Saiva tantra Bubbing to do with a lesions or we stresses the fact that any offering to any deity must finally be realized are their support ( Tantraloka, 13-18). 18 ho as a sacrifice to the unitary self. And on this point, the purpose of muxto be identified with would sacrifice and that of any initiatory rite coincide, because both of them Evite follo to unders are thought of as approaches to the supreme consciousness (Bhagavadgitadifferent stages of a tin their . tion (vana rthasamgraha, IX, 24-27). 509 aume atban anidhanay abdum), respe Ritualism and sacrifice make possible selfSatiation has but for 4 revelation (svayamprathana), therefore they are instruments of gnosis. its objecu (pada desu nd all the obser ritual The aim of any ritual action is bhavana, i.e. realization, which has once sing the worshippe * are destriou in detai three components: a) what is to be realized, or the purpose of the ritual, For laurydueing 30 8.845 b) the means of realization, i.e. a particular line of ritual action Pe dept tnto w where 91 * oppo itself or of the sacrifice and c) the manner in which it is realized, i.e. powane univers V Lantric evo unt exject different ingredients used, etc. for a certain ritual. For the realizadiziarenated reality w 13 The tion of an individual purpose connected with a certain deity, the ritual Cemtory, ng actions appear as injunctions (vidhi), commendments (niyoga), intimations * 611 rea 1- (codana), etc. only supreme realization is free of such accurate rules, because it is the expression of freedom itself. The Saivite tantrika, #2 of 105 T 1-145 tion, COND aiming at the ultimate identity between the one who sacrifices, what is sacrificed ontinuous Thelinege of and the deity to whom the sacrifice is destined firmly know was ast opposes the traditional Vedic sacrifice which maintains this distinction We coton people have as its raison d'etre. "One who sacrifices arnumstances and internet ohayo aves to .. it is said - is only conscious ness as also one to whom anything is sacrificed is only consciousness, and, the tantrika pose forever 01 rng the theat

by no means, 352a certain (divine) image which is different from it. Actualthis (universal consciousness) can not be taken for a particular According to us (i.e. the Saivite schools) consciousness has nothing to do with either che vedic injunctions or the mantras which are their support (Tantraloka, I, 153-154a). in other words, consciousness must not be identified with its object because freedom would be jeopardiz nisation) can the sacrihe Saivite follower has to understand the different stages of ritual action in their relativity. Evocation (avahana the establishment (sthana = sthapana CC, 11, 27), presence (aaana sannidhana, ibidem), restraint (nirodna), meditation that has mantra for its object samdhana), dismissal (visarjana) and all the other ritual actions concerning the worshipped image which are described in detail in the somasambhupaddhati (pp. 186, 198 etc.), are means for introducing the adept into a sacred space (viz. his subconscious) as opposed to the profane universe. The javite tantrika, as a hero, must reject the given differentiated reality and make up a new universe, where his action ceases to be aleatory, becoming the actualization of archetypal necessity. in his attempt towards self-realization, the practitioner must gradually become a conscious creator of his universe, and finally, througa identifica tion of his conscious behaviour with the supreme creation, he becomes Siva. The "holiness" of his behaviour appears from the fact that ne continuously knows what must be done and that he proceeds only in this way. While common people permanently have to adapt themselves to external circumstances and internal impulses which act independently of their will, the tantrika knows forever his line of action, surpassing the uncertainty -

4 cre "arties. 355by rea of the moment. This is possible because the tantric follower as opposed * the #ras real the laymen, finds himself on another and deeper level of integration ne to or the DILA into reality. at perforass. True ritual actions from sacrifice to initiation are nothing else out accomplished knowledge (parijuana) of this reality. "The skull is more elevated (it is said by the Lora in the Siddaayoglavarimatam) than the sacrificial surface, the clota than the skull, the Suras #20 #250 meditation than the cloth, beyond it (i.e. meditation) what is meditated NO on the save S upon (is more elevated), then concentration (follows), (above concentraresore C tion) there is the form which is born from yoga (yogajam rupam), (and) Rural Ca above it is knowledge. In fact, one who is a great perfect one' (mahaDevotion of in, surface siddha), endowed with knowledge, is a Lora of yogis (yogisvara)" (Tantraloka," Learnign deningto day te is the 5 201 II, 41). It would be pertinent to add that what vital r. y xiang 掳 sarika turough a ritual, tram The reces le is generally translated As functional through the term "knowledge" (jnana) must not be taken literally. It defines "subconscious knowledge" or "knowledge of subconscious" regarding gnosis. Jnana is the subconscious stratum which forms the general framework of one's existence and where karma is implanted. Becoming aware of ver and the reistion nap ustween this framework of manifestation, one acquires the first degree of freedom. any following ( Rawson to devotee's The multifarious rites have aldies reveal no value for the follower of "divine or supreme means" of self-realization (Tantraloka, III, 289- (1) 290). All the rites of worship have their reason based upon this means Pon where furt, which signifies a direct contact with Siva (Tantraloka, III, 292b-293). For the (2) "power-means" of self-realization, the worship is a thorough identifica- (5) tion with a certain wheel (Tantraloka, IV, 180b-181a). It is realized especially through recitation and meditation which purify differentiated thinking. P

354The "particular means" (anava) is especially characterized by rites, because che rite remains for the common mind. the easiest way of access to the supreme reality The ritualism in itself belongs to the realm of maya, repeating the actions of emission, maintenance and reacsorption of the world. But performing the rite, the Saivite can acquire a new quality of knowledge that makes nim withdraw from the "cave of maya" and gradually enter the realm of Ananta. This is the Lord of all Rudras who alone bestow on the follower the lamp which is able to light up the remove the dark (Tantraloka, VIII, 3000-306; XV, 540a-541). The rite is the external face of can cave and the tantric path; the acvotion of linga, images (murti), fire, sacrificial surface (sthandi- 1a) etc. is the reverse side of the inner techniques concerning emptiness, mind, vital breathing, wheels and body (Tantraloka, XII, 2-5). This functional isomorphism explicitly appears to the Saivite tantrika through a ritual, namely that concerning the sacrificial vessel (arghapatram). The receptacle is tantamount to the body of the practitioner and the relationship between the vessel and its possessor is similar to that setween the devotee's body and Siva. A formal rendering in the propositional calculus reveals the following transitive relation of this ritual: ((pa) (q>r))>(p>r) (1) from where further, we can derive: (2) (3) and (4) -((p菨q). (a鈬抮)) V (p菨r) -(-(p > q) V (q菨r)) > (p菨r) -(-(-p Va) V -(-q V r)) V (-p V r)

which points out ment of this rite. - 355can the role of negation and self-negation in the accomplishThe validity of the rite oe proved by bringing the expression (1) to a conjunctive normal form (CNF). For this purpose, We will apply the law (5) Applying De Morgan's (6) of material implication to (1) and obtain: -((-p V q). (-q Vr)) V (-p V r) rules and dropping double negations, we have: (-(-p V q) v -(-q V r)) V (-p V r) and ((p.-q) V (q.-r)) V (-p vr) Applying the distributive laws to the first two members of the disjunction we get: (7) ((p V q). (p V -r). (q V-q. (-q V -r)) V (-p V r) Finally, by the commutative law of disjunction we can change the order of the expression, and then apply the distributive law to get: (8) (p V -p v q V r). (p V -p Vr V -r). (-p v q V -q V r. (-p V -q Vr V-r) which is the CNF. Employing a logico-mathematical apparatus in the aware of the abstract level The ritualism superposes and analysis of the ritual act we easily become where every ritual behaviour takes place. co-ordinates empirical reality in the same way as logic superposes and orders empirical knowledge. Therefore logic, like ritualism, is considered to be a valid means of self-awareness, disclosing the essential relations between phenomena. The projection of Matrka or salini is performed upon the vessel; sometimes even both of them can be projected if the

- 55 1.2. "1118 sadnaka's target can Le reached in this way. The projections have the purpose of drawing attention upon the mystic sense of behaviour which envisages subconscious structures. The two projections aim either at worldly propitiation or at reabsorption respectively. Afterwards the receptacle is worshipped by the agency of curtain mantras, an operation that gives the necessary energy, o it, ts becoming a Jody. I have discussed its utility during the sacrifice of the wheel and the erotical sadhana. The fact that the vessel is usually filled up with wine during the leit-handed rituals symbolizes the pure and mayic realm concomitantly pervading the body of the celebrant; when its content is drunk by the celebrant, it symbolizes the reabsorption of the vacilant consciousness of the performer by Siva nimself who is pure awareness and therefore the removal of ignorance. This ritual or sadhana concerning the vessel places the practitioner in the center of Jaivite tantric paradox: the antinomy occurs between the receptacle and the performer-Siva, that are supposed to De the same thing by the "axiom" of this rite, although they appear "clearly" as two different entities. Practically, the performer could not "swallow" himself for becoming another, since it would infer a factual contradiction. Then this is "apparently" done. but this "appearance is proved to be the only reality when the sadhaka is tantamount to Sivaawareness in a new universe of discourse. Consequently, the factual paradox can logically be solved when different qualitative degrees are considered ; the practice of this sadhana is proved by their identity: the practitioner, who is siva, drinks the content of the vessel, which is the practitioner who becomes thereby enriched with an absolute quality. '

鉁� - 357This paradoxical self-assimilation is Laiva tantra. "The hidden face of the things appears almost as dancing under the perturbation (and inneoriation of the full and perfect power of Siva, to whom who practices this exercise of unity", says Abhinavagupta about this sadhana of the vessel (Tantraloka, XV, 151). This conscious identity with his own body is the reason that the sage must keep and always employ the same vessel. The highest understanding of the ritual action can in this way be an efficient means for self-awareness, even without the help of other means, like knowledge or yoga (Tantraloka, XV, 154b-155a 7. It is known that Saivism developed grammatical speculation in connection with the ritual act. Why not instrumental (ase also? Language is an expression of pure energy and its rules of formation are believed to be like ritual paradigms. The verb in a sentence expresses the appropriate form that energy takes in a certain moment of its actualization; the declension represents the various components of the ritual act, such as doer - subject, ingredients - object, ablative case, sacrificial place instruments - a locative case and so on. This manner of understanding the ritual action has been proved to bear an archetype deeply implanted into our subconscious, since it has been re-discovered nowadays by transformational grammor. Thus, the sacrificial vessel in the above analysis signifies the instrument in Jaivite parlance, not because it would be thought of as a tool of action, but as an organon, a moetic instrument for acquiring true knowledge. when the same vessel contains water, for instance, the whole gnostic significance will change, because water is associated with solar light, purification etc. (Tantraloka, XV, 160-161).

1 - 358 This way, common-sense discrepancies are really resolved on the level of tantric sadhana .The Saivite tantric tradition makes distinction between the sadhana which is performed on a purely mental plane and that whica involves actual handling of the ritualistic "instruments" including meat and wine. The Saivite tantric texts usually refer to the woman, latter as ' the left-handed tradition (vamacara, and to the former as the right-handed tradition (daksinacara, which is also called the worship through "substitutes" (pratiniani, i.e. where the actual ingredients are replaced by other ingredients of a type normally held to be "less risky": wine is replaced by some non-alcoholic liquid, meat and fish by | vegetables and cereals, and sexual contact (maithuna, by meditation on the conjunction of kundalini-Sakti with Supreme siva in the thousandpetalled lotus on the upper end of the central yogic duct (susumna). From the texts it becomes quite obvious what the words daxsinacara and vamacara 1 1 mean. They refer to the position of the female partner in the ritual in relation to the yogi; in practices where she sits on his left, the ingredients (samagri, tend to be physically used, and when she sits on his right, the use either of substitutes or of meditation on the | ingredients prevails. understanding the rite as a spiritual exercise makes the Saivite accept even the traditional ritualism which it is believed bring about the condition of the 'twice born", typical for the brahmans caste. This vedic ritualism is accepted for the tantric neophyte on the account that an assiduous follower even of another method can more easily approach the jaivite conception, since me has already acquired a

- 359certain spiritual experience; also, the traditional rituals receive a new function when they are assumed by the Saivile, Thus, the condition of the twice worn as a consequence of performing certain traditional eucharists prepares the neophyte to become a parcial incarnation of muura (rudramsa). The rites are thought of as purificatory means, and the oblations of sesame grains, butter and molten butter (SVT, X, 415) symbolize the dissolution of any thought in the fire of pure and unified consciousness (Tantraloka, XXIX, 93). In fact, all these traditional rites are projected on the neophyte by the master, boiling down the whole Vedic ritualism to the Saivite tantric projections. "These purificatory rites must be conceded by the master through the agency of either vital breathing or oblations of sesame grains etc. accompanied by suitable mantras. Bestowal of eucharists is performed in this case through the Successive and repeated recitations (viz. five times for each ritual) of the mantra OM, the mantra of the heart, the neophyte's name followed by the verb 'to purify' in the first person and the mantra SVAHA, projecting them all upon various parts of the disciple's body, such as the nead, etc. (Tantraloka, XV, 509b-511a). Therefore, the Saivite conceives the state of the "twice born" (dvijah) rather as a state OI consciousness than as a social qualification. Abhinava illustrates this opinion with an example borrowed from alchemy, where gold is obtained alter firstly transforming a substance into silver; in the same manner, the "gold of consciousness" is obtained after the intermediate stage of the "twice born" has been acquired (Tantraloka, XV, 512b-513a) and the "true orahman is only he who has

- 560 purified his self" (Tantraloka, XV, 514a). Saiva tantra, like Trika and Kula, denies any social stratification, despite the fact that castes are still admited in the Saivite thought of South India (H. Brunner Les Categories sociales vediques dans le Saivism du Sud, Journal Asiatique, CCLII/1964, pp.451-472). Abhinava, faithful to Saiva tantra, thinks that to be who are or not to oe a oranmana is an option of consciousness. "Distinguished seers porn from matners belonging to low castes, such as duivaras, etc. are they not truly and praiseworthily brahmanas? The various customs and attires concerning the (differentiations between, castes are therefore not the object of education in this secret scripture proceeding from Siva, which imposes the teaching of the true reality of things." (Tantraloka,XV, Following the ritual prescriptions, the neophyte 1- 510-517). can reach the highest level of mystical experience and contact for a while, his dvadasanta. The neophyte will become in this way perfectly purified and a partial incarnation of Rudra; consequently, ne has proved himself worthy to continue the Saivite tantric path under the guidance of a master. The Dharmasutra of Gautama (I, o, & and I, 8, 24) enumerates forty samskaras, i.e. purificatory rites, to which are added eight qualities of the soul on the accomplishment of the tantric education (SVT, X, 506-411). The state of the pupil is characterized by fourteen samskaras: fecundation, generation of a male, parting of the nair, the rite of birth, giving of a name, emergence, the first feeding, tonsure, taking the oaths (upanayam) or "introduction (to the master)", the four proceedings that are to be observed during learning the vedas parvika, bhautika and saumika -, cutting the beard accompanied by offering aistika,

two cows. - 361The fifteenth eucharist is the wedding. There are seven domestic sacrificies (pakayajnah): those that have to be performed on the eighth day after the full moon, those celebrated during the pianetary conjuncya tions, post-mortem offerings, the sravani, the agrahani, the caitri and the asvajuji. There are eight solemn oblations (haviryajnah): installation of fire (aguyadheyam), oblation to fire (agnihotra), the sacrifice of the full moon (paurnamasah) and of the new moon (darsam), the rite of four months (caturmasyam), immolation of animals (pasubanana), the rite devoted to Indra, the "good protector" (sautramani). There are seven sacrifices of soma: agnistomah, atyagnistoma, ukthya, Sodasin, vajapeya, aptoryama and atiratra. 1 sall not enter into the details or this complex ritualism because they mainly concern Vedic practices; they are exhaustive ly treated in one of the most outstanding works on the subject Renou, Vocabulaire du Ritual Vedique, Paris, 1954. There are also listed among the forty sacrifices the niranyapada, which has a lot of variants, the sacrifice of the horse (asvamedna) by the help of which the state of "the head of a household" (grhastha) is reached, and the two last conditions, viz. of the hermit (vanaprastha) and of one who has renounced worldly existence (samnyasin). forbearance, Louis As a consequence of carrying out this ritualism, eight qualities of soul will strengthen: compassion for all creatures, lack of envy, purity, acting without harming others, concentration upon good actions, elevation of feeling and contentment. There is a last series of classic rites that received a powerful tantric tint when they were assumed by Saiva tantra: the investiture of the cord,

- 302 conferment of the tooth-stick, bestowal of black antilope skin, the ashsign, fire-worship, twilight and midday rites, the alms; all these rites together with the six oaths concerning special abstinences - onautesa, ganesa, ganapatya, unmattaka, asidhara, ghrtesa - constitute the socalled "oeing-sworn-in" rite, which is a basic condition for Saiva tantra. The last eucharist (antyesti), i.e. the funeral rite, can be included as well into that of becoming a samnyasin. do not nave No doubt, a good deal of the above listed rituals much importance for the Saivite tantric path; it generally declines the value of the Vedas for the acquirement of undifferentiated knowledge. But the respective ritualism is worthy inasmuch as it engenders a true mystical experience that can be assumed and further developed by ' Saiva tantra. The Vedic ritualism is not at all a conditio sine qua non for the neophyte-stage, nor does it characterize the degree of knowledge of this stage. Saiva tantra remains basically a method opposed to the brahmanical orthodoxy and to social differentiations. Like any technique of freedom, it grants equal chances of self-realization to anyone who approaches it, taking into consideration only the inner abilities of the individual, irrespective of lay discriminations. The only fact that makes Saiva tantra assimilate the brahmana with the neophyte is that the tantric qualification of the latter depends mainly upon observing a great deal of rules, from where the name of neophyte derives, i.e. samayin The multifarious and special rites (samayah) of the Jaivite tantric phyte can not De tantamount to the vedic ritualism. They constitute an he who observes the rules. neo-

another man's woman; - 363 autonomous buik of sixty-four rules divided into eight classes of actions that studa.dize and allow the whole behaviour of the follower. There are eight things that must not be told or imparted to the laymen: the intimate nature of the mantra, the Saivite tantric rules, the tantric rituais and secret gatherings; inconsistent words, harsh words and lies must not be said. There are eight prohibitions: not to make groundless actions, i.e. without involving fruit, nor noxious actions; nor to touch to avoid self-pride, cheating and harming others through wicked spirits, poisons and illnesses. There are eight things that must be kept hidden: one's own mantra, the rosary, one's learning, the knowledge of truth, the embraced doctrine i.e. Saiva tantra, the qualities the flaws and the signs of accomplishment. There are eight things worthy of worship: the master, the scripture, od, the fire, those that have acquired knowledge, the women, the vow, i.. one's own mudra, etc., and the master's family. There are eight creatures that must be pleased: the poor, the afflicted, parents, the tutelary divinity (ksetrapala), all live beings, the birds, the demons that frequent cemeteries and the goddesses residing within the body. The eight things that must directly by word of the master's mouth are: Siva, the Power, the self, the mudra, the nature of mantra, the idea of nulliphying the transmigration, the acquirement of fruition and freedom. There are eight things that must be uprooted from us: attachment, hatred, slander, pusillanimity, jealousy, arrogance, infringement of rules and cessation of practicing them. The eight kinds of beings that have to be abashed those that follow the doctrine of binding schools, the cruel are: be learned '

- 364covetous people, traitors, the destitute, the obsequious attendents of the powerful, the malefactors and those that hinder another's realization (Tantraloka, XV, 522-531a ). 1oundation of the path. The whole life of the follower becomes "exemplary" thus, in consonance with these existential patterns constituting the The way of freedom is "narrow" particularly because it was proved by the forerunners experience as a succession of standardized steps which must be reiterated identically. The bulk of the rites is by far more numerous than that presented until now. The various deities must be worshipped, such as the Sakinis who are a kind of witches endowed with a squint look (vakradrstayan) casting the "evil eye" (Agni-purana, 50, 58 and M.Th.Mallmann's footnote, pp.204-206); they are also considered to be hypostases of Siva's power. Also, the tantrika will continuously worship the wheel of divinities peculiar to the spiritual family to which ne belongs, various divine images met at crossroads, the utensils for sacrifice, which must not be touched with the feet, and so on. in the case of transgressing a rule, a special reparatory rite is performed. This rite can be reduced to a single thought for those who have surpassed differentiated thinking. According to the Talinivijayatantra (XIII, 17) the recitation of salini or Matrka three hundred thousand times is a general procedure when a rule has been infringed. Sometimes, a reparatory rite must be performed not only for a sin uirectly committed, out also for purifying the objects of worsnip like the skull, the sacrificial utensils, lingas etc. which have/touched or even looked at by a layman. There is a certain order of seriousness been

- 365 of sins, listed in a good amount of tantric texts; the sterness of the reparatory rite will increase accordingly. The Tantraloka quotes the order given in the brahmayamalatantra: killing a brahmana, defiling the master's bed, the theft of goods belonging to "neroes" or gods, destruction of a sacred image, breaking of a linga, transgression of perpetual rituals, damage to one's own ritual objects, disfigurement of a power (i.e. a woman), killing a yogi or a knower and transgression of occasional rituals. The culprit must recite a certain mantra a hundred thousand times multiplying twice this number with each nigher level of guilt, for instance two hundred thousand times for defiling the master's bed, four hundred thousand times for the theft of goods belonging to neroes or gods, and so on (Haracarita-cintamani, XXVIII, 419-422). The antrika who changes his woman-partner on the spur of sensual desire, must recite the mantra a nundred thousand times (ibidem, 423a). The master has the capacity of absolving his disciple from sins with the help of a purificatory rite. For this purpose, firstly, he will purify the sacrificial fire by a generic mantra, then he will proceed with oolations, reciting "I purify the expiation PHAT SVAHA". Hence, the Lord of caths is invocated; by ignoring one of his injunctions, pe has been directly offended. The master recites above the fire, dropping the oblation: "OM, obedience to the Lord of oaths" and next: "For Diva's command, thou must not make any harm to him. The Lord of Oaths has to be satisfied and propitiated with a new oolation accompanied by a mantra that ends in SVAHA. The rite is finished by

- 366 Saying "forgive" and the master gives leave to the god and (Tantrasara, Pag.1/1-172; Tantraloka, XXII, 23-27a). to the fire We have followed the great complexity of Saiva tantra, its practice and thought in the foregoing pages. Of all the branches of Hindu tantra, Jaiva tantra has proved to be the most comprehensive approach to soteriological methods. This is the result of its heterogeneous techniques that crystallized around the nucleus of the Saivite outlook. Thus, Laiva tantra appears as the main application and practice of Jaivite thought which becomes alive in this way; it provides a modality of life and a clear solution LO the existential problem. Therefore, through tantra, the Saivite conception of cosmology. cosmogony, ontogenesis and gnoseology particularizes and becomes sa formula of living beyond historical diachronism and evolution. The essence 01 phenomena and universal formation can be grasped instantaneously through intuition, i.e. undifferentiated thought a consciousness and subconscious. a synthesis of This understanding of reality has different levers as a consequence of individual mental abilities. The greatness of aiva though consists in its ability to provide multifarious paths which can rasp this primordial reality. A synthetic mind will conceive universal unity as lying in thinking or superconscious whose processes are always Synchronic; such 3 person is the "knower" who has succeeded in underStanding thought in itsein without any relation to a particular historic- al moment in which he lives. Our every day mind is generally enslaved by

- 207its surrounding objects and we have learnt from the very beginning to think through these objects and for them, so that it is quite difficult to suddenly be freed from this burden. Moreover, material things always live in time, and consequently they will trap our thought patterns which follows them, into the abyss of momentariness and perpetual formation. But even for this ordinary condition Saivite thought has developed a way of realization. This is Baiva tantra. Here, our fundamental weakness Decomes our strength in so far as the path common benaviour. Theretowards freedom involves the objects of life and fore Saiva tantra reverses the order of the initial equation, starting from the objects of mind to reach pure thinking. in this endeavour, the material universe is re-thought and re-organized in conformity with the archetypal gestures that are believed to produce, maintain and reabsorb the whole existent. The tantrika himself becomes an archetype and he is tantamount to Siva. In this way, nis Denaviour has overruled the timenegemony, placing his gestures on a synchronic and eternal axis where they become pure thinking through the force of his tantric practices. On that summit, terms like "thinking", "consciousness", "Siva", "anuttara" ("without superiour"), "Paramesvara", etc. are interchangeable, expressing the same supreme level of knowledge. The denomination is connected to the way which has been followed for reaching the target, and it does not in fact represent a notion, because on that level there is neither discursive thinking, nor discrimination between subject and object. Saivite thought elaborated a comprehensive and unitary view of the general development of numan knowledge. A deeper

- 568 analysis reveals that even the reaction against the other schools such as Vaisnava, Veda, Vedanta etc. is made from a rationalist attitude, which implies rather an integrative view than a negation. Thus, the other schools are conceived of as successive degrees of approaching the truth or as an adequate understanding of the existent at different stages of the phenomenalization of supreme consciousness. Like any object in the material world, various conceptions represent forms of consciousness which are aroused by Siva's free will. Therefore, the condition of a h it true sage is in way that which was. attributed by Spinoza to the philosopher: he must not blame, he must not lament, out sould understand. implies a strong gnoseological position in acquiring knowledge, and really, the analysis of Saiva tantra leads us to believe that between mysticism and supreme knowledge there is not only an agreement, but an identity. truth. And even in fact, the followers of other teachings should not be considered ill-disposed as long as they are also searching for the in their findings there is an achievement out a partial achievement, representing a partial truth. They do not perpetrate an impiety we have seen that it depends strictly on the valuing and referential framework - -formuen as an error, looking for freedom in the realm of maya where liberation is not to be found (Tantraloka, XIII, 3166-317a). Therefore the followers of the other scriptures than the Saivite tradition make an error that arises from ignorance; but conformable to the Soteriological point of view, even ignorance is a sin insomuch as it has existential implications.

subject to 369However, it happens that a person who is the a "diminishment of power" manifests a continuous desire to ascend the realm of true knowledge. Here another danger may arise, and in spite of the disciple's desire to acquire more advanced knowledge, he could have the misfortune of resorting to less and less appropriate preceptors; it is the worst thing that could happen (Tantraloka, XIII, 351b-553a). Generally, a disciple really eager for achieving true knowledge who is endowed with the power of discernment, sooner or later will have to come into direct contact with Saiva thought which is the most comprehensive doctrine. There is a mythological symbol in Saivism that points out both the absolute superiority of this doctrine and of tantric behaviour in general. During a great fight between the Gods and the Demons, the devas thought that they should re-vitalize themselves by drinking nectar. when Brahma was approached, he was unable to help them, so he sent the Devas to visnu. with the help of visnu, the ocean was churned in order to provide nectar, out firstly poison came out. This poison began to ourn everything into ashes. Nobody was able to stop the desaster, so that all the gods led by visnu and Brahma ran to the Lord Siva for help. Thereupon, Siva collected the poison and kept it as a drop on his palm and swallowed it. The gods, Branma and Visnu requested Lord Siva to keep the poison in his neck for ever as a mark of his protection of them. Siva did it accordingly and advised them to further churn the ocean for obtaining nectar and other good things.

1 - 370 The tantric corollary of this myth is the wellknown sadhana of reabsorption. The poison means one's own karma which is swallowed by the sadhaka when ne identifies himself with the supreme Lord who in this way bestows his grace; it symbolizes self-destruction as an individual and the immersion into the great consciousness (Tantraloka, XXXVII, 120-13a). Therefore, I think that Abhinavagupta was right when me asserted that the essence of all Hindu tantras was found in Saivite tantra and Saivism (Tantraloka, AXXVII, 250-29). A superficial comparison of Saiva tantra with the other tantric branches still in ashion nowadays reveals to us a simplification and schematisation of Saivite practices. Perhaps it has lea to the loss of the primordial meaning of certain sadhanas or to their reinterpretation. On the other hand, modern pandits and tantric practitioners do not recognize many of their practices as belonging to and being originated in classic Saiva tantra. They consider it obsolete and very complicated. .. when Nevertheless, the grand endeavour of tantric practice can be seen as one of the most formidable goals ever found in the history of human knowledge. Sooner or later, a time will come man's universal concern will be the penetration of his own latent structures in order to discover the austruse mechanisms which force him to act in a particular way. The mastery of these structures through the reunification and interpenetration of one's consciousness and subconscious will pull the human being out of the realm of blind necessity, conferring upon him his much-longed-for freedom.