Tantric Tradition and Techniques - Cloud Object … One — Tantric Tradition and Techniques Living Tantra Guidebook 1-7 • The story of the magic bowl, depicting how Tantra is woven

1Tantric Tradition and Techniques

Seminar One — Tantric Tradition and Techniques

Introduction .......................................................................................................................................1-1

Lecture 1: Learning from Experience (Parts 1 and 2) ....................................................................1-3 Outline ....................................................................................................................................1-3 Lecture Notes ........................................................................................................................1-5 Study Questions ..................................................................................................................1-11

Lecture 2: The Dynamics of Tantra (Parts 1 and 2) ......................................................................1-13 Outline ..................................................................................................................................1-13 Lecture Notes ......................................................................................................................1-15 Study Questions ..................................................................................................................1-23

Lecture 3: The Tantric Secret of Breathing Life into the Dead ..................................................1-25 Outline ..................................................................................................................................1-25 Lecture Notes ......................................................................................................................1-27 Study Questions ..................................................................................................................1-31

Practicum: Prana Dharana—The Tantric Practice Precursor to Awakening the Shakti at the Manipura Chakra ..........................................................................1-33 Outline ..................................................................................................................................1-33 Lecture Notes ......................................................................................................................1-35 Study Questions ..................................................................................................................1-41 Lecture 4: The Full Spectrum of Tantra (Parts 1 and 2) ...............................................................1-43 Outline ..................................................................................................................................1-43 Lecture Notes ......................................................................................................................1-45 Study Questions ..................................................................................................................1-49

Lecture 5: Tantric Practice for Today’s World (Parts 1 and 2) ....................................................1-51 Outline ..................................................................................................................................1-51 Lecture Notes ......................................................................................................................1-53 Study Questions ..................................................................................................................1-57

Tantric Tradition and Techniques Bonus .....................................................................................1-59 15 Questions on Tantric Tradition and Techniques .............................................................1-59 Extra Bonus Questions from Students of Tantra ................................................................1-61

Tantric Tradition and Techniques Resources ..............................................................................1-63 Prana Dharana Practice ......................................................................................................1-63 Recommended Reading .....................................................................................................1-65 Supporting Practices Online ...............................................................................................1-65

Table of Contents

Living Tantra Guidebook


Living Tantra Guidebook 1-1

IntroductionThis seminar will lead to a comprehensive understanding of Tantra and how the tantric approach

to health, healing, spirituality, and religion empowers us to excel in every aspect of life.

The underlying theme of these sessions is the awakening of kundalini shakti at the manipura

chakra (navel center), which builds a solid foundation for the entire range of tantric practices.

We’ll learn prana dharana, the practice which is the precursor to the awakening of kundalini shakti

at the manipura chakra. This practice is at the heart of both the Yoga Sutra of Patanjali

and the tantric scripture Saundaryalahari: The Wave of Beauty and Bliss.

In addition, we will explore the difference between tantric and non-tantric versions of Yoga,

meditation, spirituality, and religion, and examine the infusion of Tantra into astrology and

Ayurveda. And we’ll learn how Tantra has influenced the art, dance, music, and architecture of

India, Tibet, China, Japan, and Southeast Asia, making a unique contribution to these diverse

cultures.



Lecture 1: Learning from Experience (Parts 1 and 2)

Outline 1. Context for the Living Tantra series

2. The enchanted world of Tantra

a. Confused perceptions of Tantra in the East and West

b. A world where personal well-being and the sacred go hand in hand

3. Tantric experiences in the heartland of North India

a. The story of the magic bowl

b. Ghosts, dust devils, and mighty Hanuman

c. Tantric experiences at the royal court of Amar Garh

d. The story of Dr. Kapoor and “tantric fraud”

e. The story of Swami Sadananda and the transformative experience of chhaya purusha

4. Learning from experience

a. Understanding the purpose of tantric practices

b. The tantric worldview

c. The tantric understanding of human conception and birth

d. Weaving the tapestry of life

e. Tantra and shakti—nurturing and balancing the energy of the first three chakras



Lecture Notes

Context for the Living Tantra Series• Before we begin our study, we must recognize the tradition from which the wisdom of

Tantra flows, and offer our respect, gratitude, and humility to those teachers on whose

shoulders we have the privilege to stand today in our quest for tantric wisdom.

• If we apply the wisdom of Tantra in our daily life, it can help us to “attain freedom here in

this world, not from this world, that the Lord the Almighty, the Divine Being, has created in

Her own image.”

• The subject matter of Living Tantra is at the heart of the Yoga tradition, and is the

culmination of Pandit Tigunait’s study, practice, experience, and teaching here in the West

for the last 30 years.

• This course has a thematic progression, so it is advised to study and practice the course

content systematically.

The Enchanted World of Tantra• Confused perceptions of Tantra in the East and West:

• Tantra as black magic in the East. People seeking quick fixes and magical solutions

to everyday problems of life.

• Tantra of sex and indulgence in the West. The popularity of the notion of Tantra’s

“ability to give enlightenment while enjoying all sensual pleasures.”

• The enchanted world of Tantra: a world where personal power and trustful surrender,

sensory pleasure and spiritual freedom, the awakening of kundalini and the vision of the

Goddess, meditation on the chakras and ritual ceremonies, and immersion in the sacred

and securing our material well-being go hand in hand.


1-6 Living Tantra Guidebook

Tantric Experiences in the Heartland of North India• Tantra in the heartland: tantric adepts, their miraculous powers, selfless service, and

unique style of working with students.

• North India as the heartland of Tantra, particularly the region encompassed by Ayodhya,

Allahabad, and Banaras, each of which is known for different flavors of tantric knowledge

and practice.

• Mumbai

• Hyderabad

• Chennai

• Kolkata

• Ayodhya

• Banaras• Khajuraho

• Delhi

Allahabad •

Pakistan

China(Tibet)

Nepal

Bangladesh

Bay ofBengal

ArabianSea

Sri Lanka



• The story of the magic bowl, depicting how Tantra is woven into the fabric of village life.

• Ghosts, dust devils, and mighty Hanuman—Pandit Tigunait’s first practices of Tantra:

• The recitation of the Hanuman Chalisa (40 couplets dedicated to the god Hanuman)

• How this practice led to the interest in studying the Ramayana, and the spiritual

practices described in it.

• The role of these seemingly childish incidents in feeding faith in the unseen,

unknown, and indescribable Divinity.

• How simple faith can manifest in the inclination to pursue a particular path of study

and practice, which can become the foundation for your profession, skill base, and

worldview.

• Tantric experiences at the royal court of Amar Garh:

• The story of the royal court of Amar Garh, which was home to an accomplished

left-hand tantric practitioner, who included the use of fish, meat, and liquor in his

practice. How, when antagonistic members of the court raided his ritual worship,

these allegedly impure ingredients transformed themselves into pure replacements

(vegetarian dishes and milk). The subsequent resignation of the tantric adept, and

the calamities which then befell the kingdom.

• The questions which this incident provoked: Who are these left-hand tantrics and

what do they practice? Why does a divinity want or need a particular type of

offering— vegetarian or non-vegetarian?

• How the curiosity that was sparked by this became a drive in the quest for tantric

knowledge, particularly to know more of the nature of tantric divinity.



• The story of Dr. Kapoor and “tantric fraud”:

• The Tantra of charlatans: a personal account of how the power of Tantra can be

misused, abused, or exploited to promote illicit activities.

• The impact of this experience on Pandit Tigunait, leading him to re-evaluate his

faith and belief in Tantra.

• The realization of how doubt is powerful and subtle; how the moment doubt

touches your mind and heart, it compromises the intensity and purity of your

practice.

• The story of Swami Sadananda and the experience of chhaya purusha:

• The story of Swami Sadananda giving Pandit Tigunait the experience of chhaya

purusha.

• Chhaya purusha—“the shadow being.” The shadow of an individual person that

has come to life due to the power of mantra and rituals that breathe life (pranic

energy) into the shadow.

• The conversation that took place between Pandit Tigunait and his chhaya purusha.

• How the chhaya purusha explained it was created from the asmita (I-am-ness) of

Swami Sadananda, through whose sankalpa the chhaya purusha was brought to

life and imbued with the contents of Pandit Tigunait’s mind.

• How the experience of chhaya purusha transformed Pandit Tigunait’s

understanding of Tantra by showing Tantra’s capacity to reveal the inner

dimensions of our being.

• Swami Sadananda explained:

• “Tantra is an embodiment of the highest healing and enlightenment. Healing

occurs when our body, breath, mind, and consciousness work and support

each other in a harmonious fashion.”



• “Tantra is comprised of the techniques that burn our karmic impurities and

make our mind clear, our intellect sharp, and our emotions peaceful. The

secret of Tantra lies in its ability to integrate everything.”

• “In Tantra the sacred and the mundane are held together in a harmonious

balance. Worldly success and spiritual development go hand in hand. It is a

joy-driven path. It is a path of active participation in life.”

Learning from Experience• Understanding the purpose of tantric practices:

• Creating a world where personal power and trustful surrender, sensory pleasure

and spiritual freedom, immersion in the sacred and the securing our material

well-being go hand in hand.

• The tantric worldview:

• Cultivation of a clear, calm, and tranquil mind, which enables you to turn your mind

inward so you can see yourself directly—to reach the core of your being and know

that “You are That.”

• To look at life in its fullness so that all aspects of life are organized in a

meaningful way.

• Derivation of the word Tantra: to expand by the process of weaving, enabling us to

grow, prosper, and experience abundance.

• The tantric understanding of human conception and birth:

• Conception explained as a weaving of pranic forces. Under the guidance of a much

more profound pool of energy and consciousness, kundalini shakti, the process of

weaving begins.

• The weaving of pranic forces, which initially manifests externally in the weaving of

the egg and sperm, creates the fabric of life that emerges in the form of a fetus.



• Weaving the tapestry of life:

• Tantra is the weaving and reweaving of the tapestry of our life to enable it to

become bigger, more productive, more joyful, more powerful, more fulfilling.

• This process of weaving must be done in a manner that as you expand and

develop, you prosper without harming yourself or others.

• You expand by connecting all that is available within you and outside you—your

thoughts, feelings, emotions, biological urges, intellectual forces, and spiritual

experiences.

• The goal of Tantra is to pay attention to the fundamental principle of life’s struggle

to manifest, prosper, and blossom. Take that which is inside you to make the world

outside more beautiful, and that which is outside you to make yourself more

beautiful, healthy, prosperous, and happy.

• Tantra and shakti—nurturing and balancing the energy of the first three chakras:

• Tantrics discovered that no matter what you really want to do, you must be

empowered with shakti—the divine force which empowers all accomplishment.

• A person strong in body, strong in mind, and strong in action has a greater chance

to succeed in life, both worldly and spiritually.

• Therefore, Tantra is synonymous to shakti sadhana, or practice. Because the word

shakti is in feminine gender, it also came to be known as the worship of the Divine

Mother.

• This shakti sadhana begins at the physical level, and, more specifically, in the area

of the first three chakras.

• Combining the principles of Ayurveda, rituals, visualization, pranayama, mantra,

yantra, and mandala, we can become masters of ourselves. But the practice begins

with healing and gaining mastery over the physical region of the first three chakras.



Study Questions 1. What are the significant characteristics of tantric practices and the goal of Tantra?

2. What are the significant characteristics of a tantric worldview?

3. What is the role of shakti in Tantra?



Lecture 2: The Dynamics of Tantra (Parts 1 and 2)

Outline 1. Tantric view of life

a. The principle of interconnectedness

b. The interconnected nature of body and mind

2. Tantric pursuit of power and freedom

3. Tantric method of reweaving the fabric of life

a. Reconnecting our body and mind

b. Reconnecting instinct and intuition

c. Reconnecting the demands of our senses and the call of our soul

4. Understanding the higher purpose of birth and the sacred nature of our body

5. Tantric concept of 108 marma points and seven chakras

a. Awakening the shakti at the manipura chakra: the foundation for all tantric practices



Lecture Notes

Tantric View of Life• Definition of Tantra:

• To grow, develop, and transform by virtue of weaving, integrating, and uniting

different aspects of yourself in a manner that is not harmful to you or others.

• Meaning of the story of the chhaya purusha:

• The key is for us to learn how to breathe vitality into our daily life, and to use this

knowledge to infuse our body, mind, and life with more beauty, joy, happiness,

and courage.

• Tantric view of life:

• The fundamental principle of Tantra is that everything in life is interconnected. In

order to successfully accomplish the practice of Tantra, we must see the whole.

• Reflecting on this concept, Tantra fully assumes the interconnected nature of body

and mind. To find a cure for the one, we must also seek to bring balance and

healing to the other.

• Yatha brahmande tatha pindande—a well-known sutra phrase and a pearl of tantric

wisdom, which literally means “that which is outside [in the universal reality] is also

within [our reality as a human being].” The forces that govern the operation of the

universe are the same forces that govern our individual existence.

• Example of pollination. Just as a plant blossoms so that its nectar may be a source

of attraction to natural agents, which will pollinate it and help it fulfill the purpose of

its life, likewise, we must share the nectar of our life’s blossom to fulfill the purpose

of our life. To blossom, we must be aware of our interconnected nature.



Tantric Pursuit of Power and Freedom• Transcending right and wrong, good and bad, virtue and vice, heaven and hell.

• The same principle of interconnectedness applies here, too, in relation to power and

freedom.

• We must question the notion that power and freedom don’t go together.

• In Tantra, the concept of freedom has no meaning if there is no power, no acquisition. It

is natural for us to want to be loved, understood, respected, etc.

• Tantric wisdom is to transform what you don’t want into what you do want.

• The same applies to the idea of hell. Anger, jealousy, greed, hatred, attachment, desire,

possessiveness are considered the experience of hell. If we transform them, we can turn

hell into heaven.

• Transformation is the goal. How? By acquiring more power, more energy, more stamina

and vitality, more beauty, more positive energy.

• How? By using your existing level of pranic energy (energy of the life force) and reinvesting

it in awakening the much larger pool of dormant energy deep within called kundalini shakti.

• This is done by using the power of herbs, mantra, prayer, rituals, asana, pranayama,

and love.

• The methodology which helps us integrate all these different potentials together is called

tantric practice.

Tantric Method of Reweaving the Fabric of Life• The tantric method of reweaving the fabric of life: reconnecting body and mind:

• The first step is to understand the role and importance of preparation, and the

importance of starting on the path of personal transformation. This is the Great

Awakening.

• We are seeking something which we hope will be more fulfilling. Let us start with

our existing Yoga practice.



• Story of the introduction of Yoga to the West: Swami Vivekananda and Advaita Vedanta:

• Advaita Vedanta is the intellectual aspect of Yoga—self-reflection, self-analysis,

observation, contemplation.

• Swami Vivekananda’s focus was that we must all understand the unified nature of

our life, that one Reality—that the soul that is in you in also in me and in all of us.

Our soul is immortal and eternal.

• Practical usage: By looking at the totality of life, and understanding that you

have an immortal self, you can manage circumstances in life that appear to be

unmanageable. You can transform them in the light of the knowledge of Advaita

(non-dual) consciousness, by which we can see that our mundane concerns are

insignificant in relation to the totality of our existence.

• Advaita Vedanta acted as a form of self-therapy during an age where worldly pain

abounded and only a few enjoyed the bounty.

• It also promoted social consciousness by reminding us that your suffering is my

suffering, that your soul is my soul. So love all and hate none; share some of your

fortune with those who are suffering.

• Paramahansa Yogananda—Yoga in the context of religion; building a bridge between

Yoga and Christianity.

• The 1960–’90s—Yoga seen as asana; focus was on physical well-being. But it was

incomplete. The need to recreate the bridge between Yoga as a physical practice and

Yoga as the journey of inner unfoldment.

• Tantric way of reweaving the fabric of life: instinct and intuition:

• Tantra offers the tools to see our intuitive aspect and our intellectual aspect.

• There is a time when you must follow the voice of your heart and there is a time

when you must not ignore the logical explanation provided by your intellectual

aspect. Putting these two together, weaving them into a beautiful tapestry of life,

is called Tantra.



• Tantric way of reweaving the fabric of life: the demands of our senses and the call of

our soul:

• Is there anybody who truly wants to be deprived of all the pleasures, comforts,

and conveniences of the world? No.

• Therefore it is natural to seek worldly enjoyment and freedom from pain, while

meeting the deeper call of our soul without any conflict or guilt.

• How does Tantra help us do this? By granting us the understanding of the higher

purpose of our human birth and the sacred nature of our body.

• The gift of the human body is clearly demonstrated in the highly refined nature of

our body, senses, and nervous system. To experience that which could not be

experienced without having a human body is the purpose of human life. To

understand that which we could not understand without having a human brain is

the purpose of human life.

• Tantric source of finding the soul’s nourishment:

• Therefore Tantra tells us to enjoy life to the fullest, and enjoy the best that

you have. You must infuse your understanding of your body with a sense of

sacredness.

• The body is asking for something very profound, hidden deep inside the cave of

our own heart—divinity, consciousness, awareness. This awareness, our spirit, is

constantly contemplating on its own food—ananda, joy.

• The divinity within us, the consciousness within us, has a dietary need just as the

body does. It longs for its own food—joy, bliss, happiness, ananda. This body is

the locus for that divinity; therefore this body is very sacred.



Understanding the Higher Purpose of Birth and the Sacred Nature of Our Body

• Tantra, sacredness, and pilgrimage:

• Tantra says that it is only after you have found the sacred within yourself that you

will be able to see, perceive, and experience the sacred outside yourself. In fact,

it is in proportion to the experience of your own inner sacredness that you see the

sacredness in the outside world.

• The sanctity, the sacredness, concentrated in the external world has limited impact

on us, but it becomes unlimited when that experience of sanctity and sacredness is

developed within us.

• By experiencing this human body as an altar of divinity, you’ll see sacred altars

everywhere. Then, from your perspective, all human beings, all living beings, are

transformed into living divinities.

• Sacred sites and shrines are not just those tucked away somewhere in the deep

wilderness, but rather everything is transformed into the sacred. That is the beauty

of Tantra.

• How to start?

• Study yourself and understand the desirable and undesirable aspects of yourself.

• Understand these different qualities, and see how they relate to each other.

• Tantra says you cannot run away from the unwanted parts of yourself. Therefore

you must walk on the path of transformation. Use the best of yourself within, and

anything spiritually illuminating outside to help you transform any negative aspects.

• The most important place to start is to look at the divine nature, the sacred nature,

of your own body, so that transformation begins right now at this very moment.

• This is how we can begin to create an understanding of the human body as a living

shrine, a home of divinity.



• Tantric mythology of the creation of human beings:

• Upon seeing the creation of human beings, the Creator was overwhelmed. She

deposited her entire wealth of creativity into this creation, as well as the entire

wealth of intelligence and dynamic energy, prana shakti.

Tantric Concept of the 108 Marma Points and the Seven Chakras• The physical body is a reflection of the subtle body, which is the vessel for our pranic

energy. This pranic energy flows from the vast pool of our dormant potential, our kundalini

shakti.

• In our subtle body, there are 108 key points, known as marma points (marma-sthana),

which correspond to 108 intersections of pranic energy channels.

Marma Points in the Subtle Body



• Larger intersections where hundreds, perhaps thousands, of pranic energy channels

intersect are known as chakras, of which there are typically said to be seven or nine

(depending on the school of Tantra).

• These marma points and chakras are shrines in our vast sacred shrine that is the human

body, at both the gross and subtle levels. More specifically, the chakras are the places

where our body and mind are completely blended together:

• You can use these points to go within and access your mind and the interiors of

your body.

• They are the meeting point of the physical and non-physical, and can be a

gateway in our ability to access and harness our pranic energy through prana

dharana. Through prana dharana we can awaken the shakti at the manipura

chakra—this is the foundation for all tantric practices.

mūlādhāra

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Chakras in the Subtle Body



Study Questions 1. Define Tantra.

2. Describe the tantric view of life.

3. What is the secret to transformation?

4. What is the higher purpose of human life?

5. What is the “food” of the consciousness within us? And how do we get that food?

6. What is the relationship of energy currents (nadis), marma points, and chakras?

How are marma points and chakras different?

7. How is the physical body related to the chakras and marma points?

8. Why are the marma points and chakras important in tantric Yoga practice?



Lecture 3: The Tantric Secret of Breathing Life into the Dead

Outline 1. Secret of breathing life into the dead is prana dharana and prana pratishtha

a. Prana dharana—capturing and holding pranic shakti

b. Prana pratishtha—assigning and placing the pranic force into an entity

c. Infusion with pranic shakti gives spiritual vibrancy and life

2. Two modes of tantric practice: internal and external

a. Internal practice uses the body as a locus for prana

b. External practice uses ritual to infuse an object with prana

3. Relationship of prana and kundalini and life and death

a. At death, prana, the active life force, dissolves into kundalini

b. Shava sadhana—tantric practice of infusing a dead body with pranic force

c. Ways of dying

d. Steps in dying

e. Process of rebirth

f. Role of prana anusandhana in rebirth

g. Role of prana dharana in rebirth

h. How the process of birth applies to infusing our practices with life



Lecture Notes

Secret of Breathing Life into the Dead is Prana Dharana and Prana Pratishtha

• Prana dharana—capturing and holding pranic shakti.

• Prana pratishtha—assigning and placing the pranic force into an entity with purpose and

meaning, so that it comes to life with an indomitable will to fulfill its purpose.

• Infusion with pranic shakti gives spiritual vibrancy and life—this is a crucial aspect of

tantric sadhana.

• The power to concentrate and direct pranic shakti distinguishes Tantra from mere religion.

• External grandeur does not enliven nor assure spiritual vibrancy. Examples of

architecturally wonderful temples that are spiritually empty.

• Example of Hanuman icon stolen from apartment in New York City, which turned up right

outside the door, and realizing the need to internally connect to the energy invested in the

icon.

• Examples of living shrines and spiritually vibrant places: the Basilica of St. Francis, and a

Sitka spruce near Portland, Oregon.

Two Modes of Tantric Practice: Internal and External• Internal practice uses the body itself as a shrine: the chakras, marma points, senses,

thoughts, and feelings are living shrines. Practices are designed to experience divinity in

the body.

• External mode uses ritual practice to infuse an object or a temple or a yantra with life.

• Prana pratishtha awakens mantras and yantras; and can also be used to awaken

ayurvedic herbs.



Relationship of Prana and Kundalini and Life and Death• At death, prana, the active life force, dissolves into kundalini shakti—the soul is

reabsorbed into its essence at death. The essence of kundalini shakti is “a primordial

pool of vast energy in which pranic shakti is a wave.” The human body is like an island

in this ocean of kundalini shakti, and the shore line is the meeting place of the manifest

pranic force and the unmanifest kundalini shakti.

• Shava sadhana—tantric practice of infusing a dead body with pranic force.

• The breath at the time of death:

• Confusion of inhalation and exhalation.

• Too weak to breathe.

• Drown from fluid in the lungs.

• Steps in dying:

• Bodily functions are absorbed into the senses.

• Senses dissolve into the mind.

• Mind dissolves into prana.

• Prana dissolves into kundalini shakti; then there is complete peace, but no energy

or intelligence or awareness.

• All wishes, desires, ambitions, cravings, and memory are in the mind, which is now

absorbed in prana; the soul is not separate from the mind and its cravings and desires.

If so, it would identify with itself alone, and you would not die an ordinary death; this is

moksha, the goal of Tantra and Yoga.

• Process of rebirth.

• The mind is totally dissolved in prana, but still restless, so it takes birth seeking

satisfaction and reunion with the pranic force to give shape and satisfaction to its

ambitions and desires.



• The first step in rebirth is prana anusandhana, where the mind/soul searches for prana

shakti and the accompanying intelligence to build the foundation (body). This retrieving

pranic shakti is anusandhana—to search again, research; a repeating of a pattern or

process; and this process precedes conception.

• Prana dharana stabilizes and establishes prana shakti and enables conception and fetal

development. After that, when prana dharana is complete, comes prana pratishtha, where

“prana shakti is assigned with purpose and meaning.”

• Conception occurs in conditions that are conducive to prana reweaving connections.

Prana moves everywhere there is movement in the body—the blood, the nervous

system—but it is held in the chakras and marma points.

• This process of birth applies to infusing our practices with life. How do we infuse practice

with prana?

• Wherever your interest, purpose, and intention are, that is what receives the life

force. The intensity of interest brings something to life.

• Just as the energy at the first three chakras gives rise to conception, so must the

pranic shakti at the manipura chakra be infused with greater meaning and purpose

to bring life into our practice. The life force is more manifest and functional at the

second and third chakras, and thus we want access to them to enliven our

spiritual quest.



Study Questions 1. What is prana pratishtha?

2. What makes a shrine a holy place? What is the difference between a living shrine

and a spiritually empty place?

3. What is prana?

4. What is the tantric view of death and the process of dying?

5. Describe what happens at the time of death.

6. What drives a soul to be born again?

7. Describe prana anusandhana with respect to conception and birth.

8. Describe prana dharana and prana pratishtha with respect to fetal development.



Practicum: Prana Dharana—The Tantric Practice Precursor to Awakening the Shakti at the Manipura Chakra

Outline 1. Nature of prana and its relationship to aging

2. Prana anusandhana, with three aspects

a. Become familiar with prana

b. Sanchhaya—collect and gather the pranic force

c. Prana prasara—move and direct prana

3. Description and purpose of prana dharana practice

a. Invest and hold prana in a particular field—the navel center in this case

b. Nurture prana at the navel center with yogic and ayurvedic practices

4. Prana pratishtha

a. Infuse that invested prana with purpose and meaning, and consciousness

b. Awakened navel center becomes “mani-pura,” full (pura) of wish-fulfilling gems (mani)

c. Three methods of prana pratishtha: yogic, ritualistic, and a combination of

Yoga and ritual

5. Prana dharana practice details

a. Practice begins at the eyebrow center (ajna chakra)

b. Relationship to brain, pituitary, and pineal glands

c. Direct energy through the roof of the mouth (talu chakra) to the ajna chakra using

pracchardana, a unique combination of bhastrika and ujjayi pranayama

d. Vidharana—special retention and concentration of prana at the eyebrow center

6. Deities from Tibet, India, China, and Japan are associated with prana, chi, and

hara—all forms of the energy at the navel center

7. A daily practice of prana dharana will bring sensitivity and pranic charge to any

other practices you do



Lecture Notes

Nature of Prana and Its Relationship to Aging• How can we reverse the decline of vitality even as we age physically, so we can maintain

mental, emotional, and spiritual youth?

• This is what Yoga and Ayurveda combined can do if done with the approach unique to

Tantra.

Prana Anusandhana, with Three Aspects• This approach begins with prana anusandhana, which has three aspects:

a) Become familiar with prana

b) Sanchhaya—collect and gather the pranic force

c) Prana prasara—move and direct prana

• In asana practice, learn to feel inside the body, be aware and direct your mind to different

places and spaces in the body. To do this, first you must capture the mind and direct it.

• A disturbed mind is scattered; a distracted mind is constantly attending too many

different things; and a stupefied mind is sleeping. So first learn to be aware of your

mind.

• “Wherever your prana is, automatically your mind goes there.” So create sensitivity

to the pranic force, and become familiar with it; then your mind is captured.

• Pranic force is everywhere, but it is most concentrated in the heart and navel centers,

where it is hidden deep within. And it is more accessible at the eyebrow center (ajna

chakra), where you become acquainted with prana, and can use the power of intention

and determination to capture it.



• Once you are familiar with and aware of prana, then gather it, and keep it contained. This

is prana sanchhaya—putting prana in the basket of your mind.

• Then, move prana from the eyebrow center to the navel center, or to a yantra, or wherever

you want. This is prana prasara.

• After prana anusandhana, practice prana dharana.

Description and Purpose of Prana Dharana Practice• Prana dharana means to put prana in a place, and keep it there; to hold, to invest prana

in a particular field.

• To summarize, first you search for and find prana at the ajna chakra; you collect and

gather it there, and then you can channel it to a particular field where you deposit it.

• Although prana can be deposited anywhere, we want to awaken the healing force at the

navel center, so we will direct prana from the ajna chakra to the navel center (manipura

chakra):

• Nurture prana at the navel center, which is the center of the greatest healing force.

Let it grow here, like a seed.

• Creativity blossoms from the navel center if properly nourished with Yoga practices,

enthusiasm, courage, and proper nutrients from herbs. Ayurveda can help deter-

mine our particular nutrient needs and which herbs can help: ashwagandha root

(Withania somnifera), brahmi leaf (Bacopa monniera), purnarnava root (Boerhaavia

diffusa), ashoka bark (Saraca indica).

• The yogic practice of agni sara will nurture and expand energy at the navel center,

and will penetrate all the way to the psycho-neuro-and immune systems.



Prana Pratishtha• Next, do prana pratishtha—infusing an entity or a place with prana full of purpose and

meaning, saturated with consciousness and intelligence.

• Then the navel center becomes manipura—filled with wish-fulfilling gems; meaning that

by using the power of the navel center, you accomplish whatever you wish.

• When you are strong and energetic at the manipura chakra, you can make anything else

energetic. Other parts of the body can be healed and energized by rechanneling the

healing power of the manipura chakra.

• The three methods of prana pratishtha: yogic method (subject of this seminar); ritualistic

method (subject of the second and third seminars, respectively: Secret of Tantric Rituals

and Forbidden Tantra); and a combination of ritual and Yoga (subject of the fourth

seminar, Tantra and Kundalini).

Prana Dharana Practice Details• To awaken shakti at the manipura chakra (navel center), begin at the ajna chakra

(eyebrow center).

• Why? The ajna chakra governs the region of the brain called the hypothalamus, and two

master glands—the pituitary and the pineal—which govern the rest of the body.

• The pituitary gland receives information from the hypothalamus region of the brain

and translates the message into hormones which affect the other glands, organs,

and tissues of the body.

• The pineal gland is very sensitive to light, and cycles of light regulate everything in

our lives. The pineal gland is instantly alert the moment light directly or indirectly

touches the retina. If you could hold the image of light at the ajna chakra, the pineal

gland will remain awake and alert. But you must cultivate awareness of this to have

access to light and to the ajna chakra.



• The practice of prana dharana we are learning directs attention and awareness to

the ajna chakra area using a breathing technique to stimulate the talu chakra—the

palate, or roof of the mouth, used to pronounce retroflex sounds:

• This breathing technique resembles bhastrika pranayama, because both

the inhalation and the exhalation are active and vigorous. Sensitivity to the

eyebrow center is the most important aspect.

• (See HimalayanInstitute.org/resources for a primer on bhastrika and

ujjayi pranayama, and for the hatha yoga sequence, Asana for Bhastrika

Pranayama.)

• Awaken the ajna chakra with pracchardana, the first step in prana dharana, based on

Yoga Sutra 1.34:

• Direct the breath to the roof of the mouth (talu chakra) using a bhastrika-style

breath with a ujjayi style to direct attention and energy.

• Be aware of a very sensitive spot—the eyebrow center that can see without seeing,

hear without hearing, etc. Bring your mind there.

• The movement of pracchardhana wakes up the sleeping shakti at the ajna chakra.

• Relax the breath and let the mind naturally be drawn to the center of illumination

filled with self-awareness—prana.

• Next step: vidharana—literally, a very specialized, unique type of concentration, retention,

localizing, stabilizing:

• Practice breath retention with awareness at the ajna chakra. This is how you retain,

compress, and concentrate the pranic force there. Then you can channel and redi-

rect that energy to a desired place—in this case, the navel center.

• Then you can invest energy at the navel center in the form of concentration and

meditation, or even in awareness in other posture work, like neck rolls. The point is

to have sensitivity to the feeling of the pranic field. Then any practice you do will be

charged with pranic energy. This is tantric Yoga.



• Example given of tree pose charged with vital energy. If pranic body is firm and

straight, then physical body is bound to become firm and straight. If pranic body is

revitalized, then physical body is bound to be revitalized and energetic—the pranic

shakti breathes life into the physical body.

Deities from Tibet, India, China, and Japan Are Associated with Prana, Chi, and Hara—All Forms of the Energy at the Navel Center

• The deities from traditions of Tibet, India, China, and Japan are born at the navel center,

and live and play there.

• Examples of Tara in the Tibetan tradition, Durga in the Indian tradition, Quan Yin in the

Chinese tradition, and Dhatri in the Tantric tradition.

• They are manifestations of hara, chi, and prana, and this is where you become energized.

A Daily Practice of Prana Dharana• Daily practice is important; it doesn’t matter when; it doesn’t have to be before or after

your hatha yoga practice. Effects of daily practice will stay with you, and you can bring

sensitivity into any form of other practice—agni sara, asana, pranayama, rituals.

• To bring the energy to the navel center for agni sara, close your eyes, bring your energy

from the ajna chakra to the navel center, and maintain awareness of that ball of pranic

energy, rather than the abdominal muscles, as you do the practice of agni sara.

(See HimalayanInstitute.org/resources for a demonstration of agni sara.)

• The result is that the whole nervous system is charged with pranic force, and you

experience Yoga the way it is described in the tradition—you become the master of your

body and the master of your mind.



Study Questions 1. What are the three levels of meaning of prana anusandhana?

2. How is prana dharana related to prana anusandhana?

3. Why is the navel center, the manipura chakra, important for tantric Yoga practice?

4. What does “manipura” mean?

5. Why start with collecting prana at the eyebrow center (ajna chakra)?

6. Where is the talu chakra and why is it important?

7. What are the first steps in prana dharana?



Lecture 4: The Full Spectrum of Tantra (Parts 1 and 2)

Outline 1. Tantra across cultures

2. Tantra across religions

3. Tantra in Ayurveda, Unani, Siddha, and Tibetan medicine

4. What makes our meditation practice tantric?



Lecture Notes

Tantra Across Cultures• The story of a Tibetan lama who performs prana dharana on behalf of the Institute’s

pilgrimage participants during the Mount Kailash excursion in 1999.

• The similarity of the Tibetan version of Durga Saptashati to the tantric practice in

India:

• Seven hundred verses dedicated to different aspects of the Divine Mother—

Durga, Kali, Lakshmi, Saraswati, Mangala, etc.

• The different aspects of our own personality, forces of nature, all put into

one meditation on goddess Durga at the navel center.

• Propitiating protective forces of nature which provide nourishment to body, breath,

mind, and consciousness:

• Dhatri—the presiding force of the maha mrityunjaya mantra.

• Prana dharana—exactly what the Tibetan lama was doing on behalf of the

Institute’s pilgrimage participants:

• Invoking the pranic force that connects, unites, holds, and nurtures the body

and mind through meditation, visualization, pranayama, and other auxiliary

practices.

• Invoking your pranic force for a particular purpose.

• The desire to connect—the beginnings of Tantra:

• Where Tantra was invented is not important; let historians figure that out.

• The desire to reconnect ourselves to anything and everything that could make us

feel complete again started in our own hearts and is universal:

• Seeking protection when feeling separate, disconnected, unprotected.

• In societies with illiteracy, poverty, and meager resources.



• In politics.

• Connecting via the Internet (Facebook).

• Comparison of Tantra to IT industry and viruses:

• Spending time and energy to fend off viruses, fakes, and hackers.

• Tantric firewalls.

• The tantric perspective on the four primitive urges—food, sleep, sex, and self-preservation:

• They are not primitive; they are primordial.

• You simply have two choices:

• Consider them an integral, innate part of yourself, seeing the beauty in them

and befriending them, growing together in harmony with them.

• Fight and struggle and consider them primitive and attempt to abandon and

dismiss them.

• Tantra says that not many succeed in condemning and dismissing them.

• So, transform them.

Tantra Across Religions• Hinduism:

• The monastic order of Shankaracharya—the most monastic and purest form of

Hinduism—internally includes rituals yet externally denounces such rituals.

• Everything is renounced—worldly objects, activities, and pleasures.

• Rituals had no place in this order.

• However, over time, the monastic orders were influenced by rituals:

• Visit any monastery and you’ll see temples or images of gods and

goddesses, and see elaborate rituals being performed.



• These rituals are exactly they way they are described in tantric texts,

even though the monks will vehemently deny that their monastery has

anything to do with Tantra.

• This takes away the spirit of Tantra, practicing exactly what

you criticize.

• Buddhism:

• The Buddha taught the Four Noble Truths as the path to nirvana and the

end of suffering:

• There is suffering, sorrow in life.

• There is a cause for suffering.

• There is a state beyond suffering.

• There is a means to reach that state.

• On issues such as gods and goddesses, heaven and hell, and life after death, the

Buddha simply remained silent.

• People made their own interpretations of this silence and began to import gods and

goddesses from other religions.

• So there is a reality that exists in our background—it is in the backdrop of

that reality that gods and goddesses are always either transported, imported,

or exported.

• Shinto:

• The native Japanese religion—gods and goddesses are worshipped as

manifestations of nature.

• Gradually came under the influence of Buddhism.

• Kukai—a great saint in the eighth century AD—introduced a new form of the

religion, heavily influenced by Tantra.



Tantra in Ayurveda, Unani, Siddha, and Tibetan Medicine• All of these systems of medicine and spiritual unfoldment have tantric elements.

• Ayurveda, as an example, weaves together mantra, yantra, and alchemy.

What Makes Our Meditation Practice Tantric?• Integrating all aspects of ourselves—body, mind, soul—by understanding and awakening

our pranic force, which holds together these parts of ourselves.

• In this way, Tantra is a very complete art and science; a very complete method of

self-study, self-analysis, self-exploration, and self-realization.



Study QuestionsWhat are the four primitive urges and how would a practitioner of Tantra approach these?

What makes a meditation practice tantric?



Lecture 5: Tantric Practice for Today’s World (Parts 1 and 2)

Outline 1. The goal of Tantra, common to the three main tantric paths—Kaula, Samaya, and Mishra

2. The importance of the navel center in tantric practices

3. The three main tantric paths

a. Kaula

b. Samaya

c. Mishra



Lecture Notes

The Goal of Tantra, Common to the Three Main Tantric Paths—Kaula, Samaya, and Mishra

• The goal of each path is the same—to expand, to grow, to prosper by weaving,

re-weaving, integrating, reintegrating, and balancing all aspects of life in a manner which

is not harmful.

• In order to expand, tantrics say one must be healthy and strong, and have stamina,

willpower, and determination that cannot be suppressed by anyone or anything.

The Importance of the Navel Center in Tantric Practices• A tantric’s entire focus at the beginning is on the navel center; awakening the shakti that

exists at the navel center, the solar plexus, is the goal of tantric practice:

• The shakti that resides at the navel center is known as Durga.

• In esoteric literature, she’s known as Kundalini Shakti, manifesting in the form of

the power of will, determination, knowledge, and action.

• How, where, when, and for what purpose we reinvest this shakti is entirely up to us.

The Three Main Tantric Paths• Kaula path:

• External objects—rituals, fire offerings, application of metals, minerals, and herbs,

meditation on yantras and mandalas, worship of deities, pilgrimage to sacred

sites—are utilized to invoke and awaken the shakti inside of us.

• It is an exact science that includes prana pratishtha performed on yantras and

mandalas, depending upon the object utilized and the desired effect and outcome.



• The tricky part of the Kaula path is an overdependence on the material analysis

of the objects you are using for spiritual awakening, such that you miss one very

important point: faith—the virtue of your heart. In this case, your practice becomes

purely external, dry, and is no different than the material sciences.

• On the other hand, an overemphasis of the emotional and devotional aspect of

your practice blinds you to the purpose behind your practice. Then you don’t

properly understand the science behind the external rituals, so these rituals just

turn into meaningless ceremonies.

• So the Kaula path is a very evolved, profound path of Tantra requiring patience and

a deep understanding of the science that supports this path, as well as the purity of

heart that provides nourishment to our faith and belief.

• Samaya path:

• The Samaya path of Tantra is extremely internal, requiring you to know yourself at

every level—body, breath, mind and soul.

• This path requires a great deal of sensitivity to yourself. This sensitivity is gained

through sadhana—the asana, bandhas, pranayama, and mudras which introduce

you to yourself.

• The practices include kundalini Yoga, meditation on the chakras, igniting the inner

fire, tapping into inner healing forces, and transforming the body into a living shrine

by internalizing yantras and mandalas.

• The biggest obstacle to this path is laziness. No one can do your practices for you.

• Mishra path:

• The Mishra path is the middle path that is a combination of the Kaula and Samaya

paths. In this respect, it is the easiest path and the most practical path in today’s

world.



• You combine the purely yogic, internal path (Samaya) with the knowledge based

on the application of external objects—physical, material objects, including specific

shapes, sizes, colors, etc. (Kaula).

• An example is using herbs in combination with prana dharana practice:

• Take an extract of brahmi, ashwagandha, and turmeric before your

pranayama practice:

• Brahmi clears the mind; it reminds the mind why you’re undertaking

this particular practice.

• Ashwagandha ensures that the energy created from your prana

dharana practice becomes stable and reaches the navel center.

• Turmeric provides healing.



Study QuestionsName the three paths of Tantra and describe their fundamental characteristics.

Why is the navel center the focal point for tantrics?



Tantric Tradition and Techniques Bonus

15 Questions on Tantric Tradition and Techniques (Answered online at HimalayanInstitute.org/resources)

01. Panditji, how did you start your practice of Tantra? Was it part of a plan or did it happen

somewhat spontaneously?

02. I’ve heard that in India entire communities sometimes participate in a tantric practice.

Have you ever seen that happen?

03. Is there a striking difference between Tibetan Tantra and Tantra as it is practiced in India?

04. What are tantric shrines? Do they play a role in our personal practice?

05. What is your favorite tantric shrine? Why is it your favorite shrine?

06. If you had to pick one tantric shrine and offer your whole heart to it and guide others to

do the same, which shrine would it be and why?

07. Is there a tantric practice for bringing nature back into balance?

08. I have heard there are tantric practices for harming others, for disempowering an enemy, for

seduction, and for making two people hate each other. Do such practices really exist, and if

so, how can a practice that aims at harming, hurting, and manipulating others be spiritual?

Why does Tantra have such practices?

09. Does tantric healing depend mainly on the practice being done with accuracy and precision

or mainly on the recipient’s faith in the healing power of the practice?

10. Is it true that a tantric practitioner doesn’t believe in dos and don’ts, doesn’t have to

comply with ethics and morality, and doesn’t worry about right and wrong, good and bad?

What are tantric values? What is a tantric’s definition of a healthy and unhealthy lifestyle?

How does a tantric define his social responsibility?



11. Who are the tantric gods and goddesses, and why are there so many?

12. You said, “Yoga without Tantra is incomplete.” This is a bold, and in my opinion, serious

statement. What do you mean?

13. You also said, “Without Tantra, Ayurveda is incomplete.” If this provocative statement

isn’t meant to challenge ayurvedic practitioners, what are you trying to accomplish

by saying that?

14. Can you give an example of tantric astrology as opposed to just plain astrology?

15. Spirituality is spirituality. How do you distinguish tantric spirituality from any other form

of spirituality?



Tantric Tradition and Techniques Bonus

Extra Bonus Questions from Students of Tantra, Parts 1 & 2(Answered online at HimalayanInstitute.org/resources)

01. Typically, awakening kundalini is discussed with respect to the muladhara chakra.

a. What is the reason we’re applying prana dharana at the navel center instead of at

the muladhara chakra?

b. Is this practice considered kundalini awakening at the navel center, or is it a preparation

for kundalini awakening somewhere else?

02. What is meant when it is said that a practice is yogic or tantric?

a. Is it accurate to say that tantric implies that the practice is non-yogic and/or non-internal?

b. If not, then what makes an internal, yogic practice tantric?

c. How does the Samaya path of Tantra relate to Yoga? Is Samaya Tantra encompassed in

Yoga, or is Yoga encompassed in Samaya Tantra?

03. To say that being tantric means that something is multi-disciplinary and integrated sounds

like a very general definition. What is the most unique characteristic that makes a style of art,

architecture, or culture tantric?

04. If we can use the pranic energy generated by prana dharana for meditation at the ajna chakra

to lead us ‘above’ to the sahasrara chakra and beyond, then why should we bring it down to

the navel center?

a. What are the unique results of post-prana dharana meditation at the navel center

compared to post-prana dharana meditation at the ajna chakra?

b. Is it more advisable for us to begin with meditation at the navel center before meditation

at the ajna chakra, and if so, why?



05. We talked a lot about the nurturing/energizing effect of prana dharana on the energy of the

first three chakras, especially the navel center. But you also said that the goal of our practice

should be to balance these energies. Does prana dharana bring balance to the energy of the

first three chakras, and if so, how?

06. You shared many extraordinary experiences of tantric siddhis; yet you said that this should

not be our goal, and implied that they didn’t serve the most crucial role in your personal

journey. What experiences, practices, or understanding did you find the most important in

becoming a tantric adept?

07. You mentioned that the concept of mutual interdependence is a key philosophical foundation

of Tantra. It seems that if the practice is only confined to our personal life, we are only

partially following the tantric path. How important, then, is the practice of spirituality in action

(karma yoga), or having the intention of re-investing the fruits of our practice for the benefit of

others, in the fulfillment of a tantric practice?

08. You mentioned the goddess Dhatri on several occasions, saying that she was the presiding

force of the maha mrityunjaya mantra, the most exalted mantra for healing. Is this the most

appropriate mantra to be used while meditating at the navel center after prana dharana?

09. You described the stages of the practice as prana anusandhana, prana dharana, and prana

pratishtha. During the practicum, you also introduced the terms “pracchardana” and

“vidharana.” How do pracchardana and vidharana relate to the three-stage process of prana

anusandhana, prana dharana, and prana pratishtha?

10. It seems that Ayurveda is closely related to Tantra and is a vital aspect of many tantric

practices and rituals. Can you elaborate further on the relationship between Ayurveda

and Tantra?



Tantric Tradition and Techniques Resources

Prana Dharana: The Living Tantra Master Practice(Visit HimalayanInstitute.org/resources to see a guided practice of prana dharana, taught by

Pandit Tigunait.)

Prana Dharana—infusing the sixth chakra with the life force—in three steps:

Step 1. Bhastrika

After establishing a stable sitting posture and a smooth, relaxed breathing pattern, practice

bhastrika pranayama with awareness in the nostrils. (Bhastrika is a rhythmic, vigorous pranayama

in which both the inhalation and the exhalation are forceful. Visit HimalayanInstitute.org/resources

for instructions.)

Step 2. Pracchardana

While practicing bhastrika, slightly constrict the throat to direct your energy and focus to the roof

of the mouth (the soft palate). This is pracchardana—striking and vibrating the soft palate with the

breath.

Step 3. Vidharana

When your focus is drawn to the ajna chakra, the eyebrow center, and intensifies there, finish with

a strong exhalation and a deep inhalation through the spot of intense feeling. Retain the breath

(kumbhaka) with your focus at the eyebrow center, and fill this activated space (the ajna chakra)

with intention, purpose, and meaning. Fill the space above and around the focal point at the

ajna chakra with awareness. Retain the breath for as long as it is comfortable, intensifying and

concentrating the pranic force. This is vidharana—anchoring prana in a special space.

Now you can bring that pranic force anywhere you want, inside or outside your body, and use it

any way you want.



Tantric Tradition and Techniques Resources

Recommended Reading

Touched by Fire, by Pandit Rajmani Tigunait

At the Eleventh Hour, by Pandit Rajmani Tigunait

Living with the Himalayan Masters, by Swami Rama

Tantra Unveiled, by Pandit Rajmani Tigunait

Yoga Sutra of Patanjali

Marma Points of Ayurveda, by Vasant Lad and Anisha Durve

Principles of Tantra, by Sir John Woodroffe

The Secret of the Three Cities, by Douglas Renfrew Brooks

Supporting Practices Online at HimalayanInstitute.org/resources

Invocation

Ganesha and Batuka Bhairava Invocation (audio)

Hatha Yoga Sequences (video)

Hatha Yoga Sequence 1



Asana for Bhastrika Pranayama

Strengthening the Deep Lower Belly



Other Supporting Practices Online (video unless otherwise noted)

Diaphragmatic Breathing: The Foundation for Pranayama

Bhastrika Pranayama

Anuloma Pranayama

Ujjayi Pranayama

Agni Sara

Nauli Kriya

Three Sitting Postures for Pranayama and Meditation

Nadi Shodhanam Pranayama (audio)

Documents

Tantric Tradition and Techniques - Cloud Object … One — Tantric Tradition and Techniques Living Tantra Guidebook 1-7 • The story of the magic bowl, depicting how Tantra is woven