365bet娱乐

by no
means,
352-
a certain (divine) image which is different from it. Actual-
this (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 (TA, 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
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