More by Ajit Mookerjee. Tantra Asana. Ajit Mookerjee. Kali: The Feminine Force. Ajit Mookerjee. from: $ The Tantric Way: Art, Science, Ritual. Ajit Mookerjee . Ajit Mookerjee, born in Bengal (British Raj) in and died in India in , was a specialist in the sacred texts of the Indian subcontinent, art curator, collector. publisher’s note In the months from September to the beginning of December , reportedly Helen 1 ACIM Text A 10 Kundalini – The Secret of Yoga.
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The centre as point of origin and balance evokes the idea of emanation and radiation.
Central to tantra’s teachings is the concept that Reality is unity, an undivisible whole. The straight line signifies growth and development and like time, consists of an infinite number of points, each discreetly in space.
The Mount Meru at the axis should mookrrjee identified with the centre of the inner body through which runs as axis a subtle spinal tube called “Merudanda” or “Sushumna”. It contains all the possibilities ofbecoming; it transforms into Apara Bindu when creation begins: The art of tantra expresses this unity amidst the diverse physical forces which constitute nature, and the many is thus harmonized into a whole.
Art and ritual in tantra are umbilically dependent.
Ajit Mookerjee – Kundalini – Arousal Inner by Mookerjee, Ajit – PDF Drive
John Whitley rated it it was amazing Jan 27, In Tibet, the actualization of this awareness is known 65 as ‘liberation through sight’. His art is a projection of an intrinsic consciousness permeating the outer and the inner worlds.
Whatever its meaning, it has an equivocal significance, partly to conceal the real meaning of the terminology from non-initiates but also, as Eliade says, ‘Chiefly to project the yogin into the “paradoxical situation” indispensable to his training. For a tantrika, art has a clear-cut purpose within its defined limits, and there is little scope for ambiguities, experimentation or individual mannerism.
The fundamental principle of the left-hand path is that spiritual progress cannot be achieved by falsely shunning our desires and passions but by sublimating those very aspects which make one fall, as a means of liberation.
Just as lotus plants mookerjjee in the ‘darkness of mud’ and gradually blossom out to the surface of the water, unsullied by the mud and mookernee which nourished them, so the inner self transcends and transforms itself beyond its corporeal limits uncorrupted and untarnished by illusion and ignorance.
It is this quality which gives these psychic improvisations a transcendental quality. To involve oneself in gross pleasure, therefore, can itself be regarded as an act of spirituality, provided it is indulged in with a right intention and motivation and after adequate initiation. When these forces are in balance, there is no motion, no manifestation, no flux, only perpetual stillness.
This joy of union mookerkee equated with supreme bliss anandaobliterating differences between male and female in a state of complete union.
It indicates the sign of evolution and represents the zone or kinetic principle of creation. While they blend ajut and intuition in a Kali. Yet more enigmatic than these, and throbbing with pictorial symbols, are the diagrams of Jambu-dvipa, the innermost of the island continents in the system of cosmology.
Some of the art objects are dated and their provenance is known; others, like Brahmandas, Salagramas, Siva-lingas, are expressions of ageless types which have survived due to their extensive use in worship and ritual.
Both schools stress the principle of duality in non-duality and hold that the ultimate goal is the perfect state of union of the two.
Ajit Mookerjee – Kundalini – Arousal Inner Energy.pdf
The tree of life. These group rituals are an attempt to tie together experiential and cognitive awareness through in-group practices which have not only spiritual but therapeutic value for the adepts.
This conception of Kali compares with the magnificent depiction of Siva as Nataraja, resolving and harmonizing the opposite attributes of creation and dissolution, the very essence of every existence. In order to aajit this growing interest and desire for further knowledge of tantra, this book gives the kookerjee a glimpse of the phenomenon that is tantra and its related manifestations in art, science and ritual.
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Enveloped in vertical and horizontal extensions it conveys a sense of formal mathematical order and regularity. At a cursory glance, most symbolic forms in tantra seem hypothetically based images, but it would not be surprising if these spontaneous and authentic signs afford clues to the nature of the universe. Similarly important are tantra’s concepts of the polarity principle determining the relationship between man and woman, a creative interaction in which the conflict between outward and inward, of head and heart, can be resolved.
Sound is the reflex of form and form is the product of sound.
The higher our spiritual evolution, the more feminine-affirmative will be our level of consciousness, in relation to the masculine-negative. On the other hand, a yogi’s experience is the outcome of a discipline, set within a certain psychological and spiritual framework.
Ajit Mookerjee (Author of Kali)
No energy can be used ajut all of it will be uniformly distributed through the cosmos. Tantrikas also perform other group-rituals known as Chakra- puja or Circle-worship, of which Bhairavi-chakra is the most important.
Mantras are indispensible to tantric discipline. Kali has four hands: