Mysticism in the Sri Chakra Puja

Mysticism is an ocean of unexplainable phenomenon... well what can I say about it, except that the ingredients are different, the rules are different, the results are different and the acceptance of it makes the world look very different.

Rahasya is a beautiful word. It describes the law of the divine system of the Gods, and the inner meaning and powers and the benefits there of. The power of the Sri Chakra is one such rahasya. Puja is a beautiful system which defines the rules of adoration with the elements of sound, divine geometry that is interwoven with the very being of the worshiper. The art of Yantra Puja, brings a balance between the energies that surround the outer world around the devotee and that of the inner world within them.

Once the association of the devotee starts with the Sri Chakra, the central Bindu of the Yantra maps with the center of the devotee's own inner being. The center of the Universe that are centered around this mandala represent the energies of the psycho physical constitution of the devotee concentrated within. This is the journey of all the forces that are currently diffused to be concentrated towards the center of the being. From here on, with little or no attachment they begin their journey to the center of their own universe. This universe is defined by the same concept that pronounces the journey one makes from the entrance of the temple right up to its main sanctum in its structure, or the movement from the outskirts of a great ancient kingdom to its inner palaces or from the outside world of Maya to the inner realm that lies dormant within oneself.

In this realm, two things play a strong role, that of consciousness and that of energy, both of which are available to the devotee in abundance. Consciousness is the "Shiva" element within the mind of the devotee while energy is the "Shakti" element. When a devotee settles down to Yantra Puja, and gets into the state of divine dialog with the Sri Chakra, they begin to give up the external world around them and start to drift towards the realm of the inside. From here on, what appears to the outside world as "peace of mind" actually is the starting of a whole new life that is defined by the very Yantra that they worship, within which divinity has been brought to reside.

The Yantra is the very nature of the worshiper and breathes life giving energy into the realm of the worshiper thereby bringing harmony and wealth and prosperity as perceived by the outer world. But in the mind of the devotee what matters is the mysterious world of which they have now become a part. Here the rules are different. There is no transaction, there is just divine love, faith, surrender, cause and effect. Here there are just states to be in and each state has its own characteristics. Here society and order have no room. This is the inner realm of the being, of the self where only divine reality matters.

In this world, the Yantra becomes and active player, the life giving source of all energy and with every passing worship it makes the devotee stronger in their zest for life and for death. Life and death appear like two parts of the same reality, life being one state that transits into another that is death. The mind experiences a lot more magic, unexplained and yet spectacular. The signs are all over the devotee's mind. Its a moment of awakening when the devotee realizes that ancient symbolism was not really a creation of man's imagination, it was a gift of the Gods that got left behind as visual proof, the source and logic of which is still being rediscovered. In this state Lord Shiva and Goddess Tripura Sundari are more real that the people who are part of one's external reality.

The Sri Chakra begins to breathe life into the devotee's world. The gates to heaven open in all the four cardinal directions, the 16 petals of time bloom and all the stars begin to let go their clutches, their influence on the devotee's life. The great guardians open their inner gates and the attendant yoginis come alive to dance and worship the great goddess within. The inner world awakens, each divine being in their respective Koshas, display the extravaganza of their nature, waking up this inner world, of beauty and divinity to the devotee. This is the divine realm, of silence and pure sound, of light and powerful energy that awaken within the physical mass of the human mind. At last, the inner world comes into divine reality, the four great pillars of life, of direction signified by Brahma[North East], Vishnu [South East], Rudra [South West] and Isana [North West].

This journey is powerful, different and once its started there is no going back. In the language of spiritualism this is termed as realization, an irreversible process within the mind. At the center of this experience is the Anugraha form of the Goddess, that of Sadashiva and Kameshwari represented by the color white and that of color red. This is believed to be at the peak of Mount Meru, at the sacred uppermost peak within the human being at the Sahasrara Chakra. This world is illumined by the subtle beauty of the crescent moon, by the brilliance of the sun and by the burning desire of agni within the mind of the devotee. This is divine union a smaller representation of which in the outer world is the miracle of child birth in our reality.

To the divine parent I pray
Who reside on my fore
Who awaken the crescent moon of my being
Who are at the epicenter of my Bindu
Who breathe life into me
And produce the sacred sounds of divine life at the Nada
I pray to you, O divine parent,
Bless me with a life
Complete with my earthly duties fulfilled
And lead me back home
To the divine realm of your world
In this hope I continue to live
To catch a glimpse of thee
From within the limits of my finite self.

Related Posts:
Bindu Visarga - A drop of moon on the crown of Tripura Sundari
Maya, an Integral part of Shakti
Sri Chakra Yantra - From Sri Nagar to Ujjain
Chandra Yoga - The moon light, a drop of immortality

Sri Chakra Yantra - From Sri Nagar to Ujjain

The secrets of Tantra, the rituals, the powers, the sadhana, and the left path that was once followed in the devi cult apart from that followed by Aghoris towards Lord Shiva Kala Bhairava, leave us wondering about the enigmatic world that governs ancient Hinduism into the realm of higher knowledge.

Devi cult, steeped in enigmatic history and esoteric cult practices with popular followers like Adi Shankaracharya and Ramakrishna Paramahamsa completing their sadhana in this cult, and yet not recommending it to the masses leave me very curious about what is it that was taboo and was not meant for any lesser mortal?

This cult has brought to light, the art of love, the act of sex in ritual and the worship of the woman as the very incarnate of the Goddess and the man as that of Lord Shiva himself... its a silent ritualistic faith very secretive and yet very intriguing. The offering of creative juices, the practice of yogic poses and mudras to raise the self to higher spiritual level involving intimacy leave the layman blinking over what the depths of Hinduism can lead us into when the thick moral over of society is quite something else!

And all this goes back to the most powerful form of worshiping the Goddess - Sri Chakra.

It would be interesting to note that the Shankara matt are great followers of Kamakshi Amman, the Goddess of love, the consort of Lord Shiva. The principles of Advaita teach renunciation of desire towards flesh and lust and the Goddess is envisioned as the Mother rather than a divine consort. These great saints turn towards Shakti as their primordial source of energy and in the ancient times there were scattered across all Shakti Sthals, tantric peethas that were great centers of learning. Its unfortunate that what remains in the mind of the average learner is a fear, and respect for great Tantriks who are better known these days as great performer of magic, magic that we would love to stay away from. These powers invoked the goddess, raw Shakti to descend into the world of mortals and beat the unwitting who trespass into the way of these great sages. Tantriks were not that bad, they were phenomenal alchemists who knew astrology and the art of architecture and were most sort after to erect great temples assisting Kings who poured in their patronage toward religious propagation of faith.

At the pinnacle of this growth curve in the religious history of India, one man made a difference. Adi Shankaracharya brought these dangerous blood thirsty practices to halt and converted most of the bali peethas alias Shakti sthals into civilized centers of worship. And yet, deep mystery lies in two places, both of which were great Tantrik centers of learning, which once encouraged sacrifices of both human and animal to the Cult practice of Sri Vidya and also were great seats of learning in astronomy. And yet there is something strange in both of them!

Sri Nagar - On the banks of the river Alaknanda.

Here is no shrine covered by a man made temple! Here is a boulder that rests face down in the Alaknanda river. What makes this boulder so important, so eerie and so powerful? It is believed that this boulder has on its surface the very form of the Sri Chakra that demanded worship, signifying an ughra form of the Goddess that took the lives of any human who curiously set their glance on it without devotion. The Goddess claimed lives, by death and by bloody sacrifice that left an unsettling feeling in the minds of the masses. Sri Nagar, or the land of Sri Vidhya was a great center of tantrik practices of the left hand path and it took the Great Shankara to come and worship the Mother here in the 8th cen A.D. He is known to have performed a great ritual, one that appeased the Goddess and in the bargain turned the great boulder carrying her emblem face down into the river, hiding her very form from the world ever since. The pure waters continue to flow, the sacred rock rests in silence and all peace reigns again in this region, yet the form of the Goddess was mysteriously hidden from view. This sacred boulder is still worshiped, but the mother has hidden her divine Ughra form for ever.

Ujjain - Harasiddhis temple of Goddess Annapurni

This is the uncanny reality of the Sri Chakra, buried into a river bed in one place and displayed in all her flamboyance in another place. This is in the great city of Ujjain, one of the greatest Shakti Sthals that hosts the sacred shrine of Harasiddha Gauri, another form of Annapurni Mata. Though the exterior of this temple reeks of modernism of the times, the inner walls and ceiling speak of spectacular concepts in tantra. The sacred shrine within hosts the divine smiling Mother who decorates a sacred stone in vermillion and chandan. This is her form here, quite simple and yet powerful. Ujjain was a great seat of tantrik worship, and the original prototype of the Hindu Panchang(calendar) took its root here. It is believed that the Bhumadhya rekha [possibly the prime meridian] passes through here and thus makes this town the seat of all astronomical learning and calculations [this information may not be authentic]. Here is where the link between the celestial world and human world is defined through the science of tantric astrology. The walls and ceiling of the Harasiddhi temple are a living library of astrological significance. Here the Sri Chakra has been described on the ceiling, with hundreds of deities in their personified forms within this elaborate diagram, quite the opposite of what hides deep and buried in the waters of the Alaknanda.

This contradiction to thought, this display of apparent difference between two shrines, of which both are great power centers and both were great seats of tantricism at some point in India history, now appear to be cloaked in divine innocence that one echoed a language of death sacrifice. Makes me want to ask, what is the Sri Chakra, what is the essence of the Goddess and what is her power that makes her so great, so deep, so unattainable and so potent that no mortal stands a chance except be her humble devotee!

Reference and image:
Tantra Unveiled: Seducing the Forces of Matter & Spirit
By Rajmani Tigunait

Kalabhairava, the ughra form of Lord Shiva

Puja brings peace to the mind, and as one observes the Lord in the lamp light, there is certain brilliance to his being as he appears to reside at his seat, within a humble puja room, enhancing this throne, this space to a higher spiritual level with his presence. 

Fire has divine light, and as it glows, it brings alive the invisible presence of the Lord to us. This silent conversation brings deep thought as the Lord plays with the thoughts in the mind. Here is one such conversation.

Be it the chilling presence of the Lord on the river side in the cold wintry morning or be it the warmth of the Lord in the darkness of the Garbha griha, his form rings with enigma as one wonders about the various avatars he has taken in different mythologies. We are very accepting when it comes to his soumya forms, where he is depicted with Parvati as a gentle husband, as the divine Lord, but we can scarcely accept his presence as Kalabhairava, the fierce self. 

As the conversation proceeds, the mind dwells on the fact that it’s not just material detachment that one is expected to do away with for higher spiritual satisfaction. That is probably the beginning of it. Detachment from the material world brings additional concentration and more time and mind space that can be spent on the Lord. It brings peace of mind and creates the ambience for higher thoughts to take shape. And then the subtle universe awakens in the mind. 

Kala Bhairava rules the land of Ujjain and also the Ghats of Varanasi. And the bhaktas follow the rule when they life and experience the presence of the Lord here. Be it the aghoris of today’s world or be it the ancient world of Karraikkal Ammaiyar, the gore of the cremation ground and the fearful aspect of death is what echoes in these places. Kalabhairava creates fear, with well documented spells that state that blood and flesh needs to be sacrificed to win the trust and blessings of this form of Lord Shiva. This is enough to make us take a step back, us as in the so called civilized world.

Mahakala, Kalabhairava, Rudra are all fierce expressions of Lord Shiva, dressed in a garland of skulls, smeared with red kumkum on the forehead, free flowing matted hair and shown in a posture that spells destruction. Rudra on the other hand is red eyed and signifies tears with a fiery halo that makes him appear even more dynamic. These forms of the Lord do not look half as scary but the reality of these forms bring fear when the normal aghoris try to ape them, for they have not reached that level of divinity that calls for the warmth that is felt even in these wild forms when the Lord takes them.

This is the subtle world, a world of no bias towards preconceived ideas. This is the second level of renunciation that is expected of us. The first was material, the second is attitude. Did Lord Shiva take on these forms to teach us that there is no room for fear even if he appears fearsome? This appearance can make us squirm or this appearance can intrigue us that there is warmth and protection even when he appears to hold the kabala of a human in his hand and demands blood in his bowl!

Multi handed, the all powerful form of Mahakala is seated on his throne at Ujjain, in front of whom Bali is offered, it has been a blood bath of animals or people. This blood of sacrifice was religiously offered to the deity by pouring it into the cup he held in his left hand. In all his forms, with the variations in the number of hands he is depicted with, he is depicted holding a bowl in his left hand in which is offered blood or grain depending on where he is and the form he takes. Bhikshatana, or Nataraja, Kalabhairava or Mahakala, he walks with matted hair and little cloth roaming the forests or the cremation grounds. This is also Shiva. 

In the holy city of Ujjain, Mahalaka here is offered liquor, liquor that is visibly consumed. This liquor represents the blood that used to be offered in ancient days. Mahakala’s association with liquor, may appear to be for the wrong reasons, be it an offering into his cup in the ancient temple at Ujjain or be it into the funeral pyre by the aghoris at Varanasi. This liquor is a lot more than an alcoholic offering for consumption by the deity. What could possibly be the association of liquor to blood that is considered so sacred, be it any form…

In this awry image of the Lord I am forced to make a distinct parallel. In the Bible, Jesus Christ held up his wine glass during the Last Supper and said “This is my blood” and then he held up a piece of bread and said “This is my flesh”. The Last Supper was recorded as a turning point in the life of Christ where he headed towards sacrificing his life for the rest of mankind, to be crucified at the cross. His last words "forgive them Lord for they know not what they are doing". 

Disconnected though it may seem, I am unable to ignore this rare co-incidence of commonality between two very different faiths. What then is the significance of blood to wine/liquor? As one of the interpretations in the bible says, blood that flows as an offering to the Lord is the river of everlasting life, liquor or wine is the world of illusion, and the bread was the body of Christ in this case. And the forgiveness is towards mass ignorance, not towards crucifying him.

This description brings alive the presence of Mahakala Shiva, to whom human and animal sacrifices were once made, the flesh or the body of the deceased represented the corpse, the end of time, the end of life similar to that on which Ma Kali walks. This is the obvious description that hits the eye and that which has been documented. What is missing is the subtle thought of renunciation, where the blood flowing is the life that is within me, where the liquor is this illusion, this bias or attitude to differentiate that I wish to give up as I present it in the bowl that the Lord holds towards me. I give up my fear, I give up my colored thoughts, I give up the self that is so disillusioned. I am pure and I have lost every sense of attachment, to the world and to my thoughts, to my bias and to my attitude. And then I can join Karraikkal Ammaiyar in her unending bhakti towards Lord Shiva, who dances the tandava among the flames of the cremation ground, and all I see is pure love, pure bhakti, and pure thought.