Siince Shiva and Shakti are one and the same and it is Shiva who reveals, Shiva is the revealer of the Shastra in all cases, though in some He figures as Shishya and in others as Guru. The form in which a Shastra presented whether as the Revelation of Shiva or Shakti is mere Lila. For this reason the book is included in the class which goes by the name of Nigama as opposed to Agama, in which the shastra is revealed by Shiva Himself. Like all original works on Tantrika worship, the Kulachudamani is cast in the form of a dialogue – the Shastra being revealed by the Devi in Her form as Bhairavi, in answer to questions put to Her by Shiva in His form as Bhairava. It is accordingly found frequently referred to as an authority in many compilations though the Kulachudamani itself (II, 8) refers us, for all technical terms, to the Bhairavi Tantra, which is, however now known chiefly from quotations made from it. The healing process relies on the interaction and interpenetration of mental body with the constructed body and the flesh through mantras and other agents.The Kulachudamani-tantra or "crest-jewel" of the Kulachara division of Tantrika Sadhakas is included in the list of revealed works, which according to the Vamakeshvara Tantra, are considered to be the chief amongst those which deal with the worship of Shakti. The body in this belief-system defies the oppositional boundaries of ‘outside’ and ‘inside’, and ‘subject’ and ‘object’. Although what is ailing is the flesh, healing practices detailed here are directed towards the mentally constructed body, and rituals include visualisation, chanting, and other forms of practices. In a broader sense, this article explores the understanding of the body that is presupposed in the detailed prescriptions of mantra healing. Tantric texts are exemplary in this regard, as they attempt to provide a framework for the cultural references they are encoding. O Sinless One I speak to you of the origin of the chakra. The sexual union of five Shaktis and four Fires causes the chakra to evolve. From the fivefold Shakti comes creation and from the fourfold Fire dissolution. The Vamakeshvara tantra says that Tripura-sundari dwells on the peaks of. This is said to be the second part of the Vamakeshvara Tantra. This research demonstrates the fluid relationship existing between the textual and oral traditions, in contrast of the ‘high’ and ‘low’ cultures conceived by the Indologists. Tripura Sundari also known as Rajarajeshwari, Shodashi, Kamakshi, and Lalita is a Hindu. Primarily relying on the text, Netratantra, with its purview of religious exorcism, mantra healing, and yogic and contemplative practices, this article explores the possibility of relating practices in the field to what has been inscribed in the texts from within the culture. This article addresses the spiritual healing practices in classical India that are still prevalent throughout the sub-continent. The study concludes by suggesting that esotericism should be seen as a cross-cultural phenomenon. Yoga is comparable to magic understood as a quest for power, based on the cultivated imagination and the principle of unions. The model of esotericism is applied to the Nāth yogis through a threefold thematic division of the subject matter: their understanding of body and sexuality, speech and rhetoric, and mind and ideology. This study argues that there are advantages in applying the conceptual vocabulary and theoretical conclusions of esoteric studies to the scholarship on tantra and yoga. The academic study of esotericism, conversely, directly engages the occult but often restricts itself to Western traditions. Scholars have noticed the importance of the occult and magic among the Nāths, but these categories are rarely given appropriate theoretical considerations. The masters of this yoga are siddhas, the possessors of siddhis, the occult powers that culminate in deification. Their ultimate goal is the transmutation of sexual fluids into the elixir of immortality. "The Nāth yogis, with their roots in the tantric milieu of medieval North India, are the instigators of haṭha yoga.
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