In fact all Shastras are said to constitute one great many-millioned collection (Shatakoti Samhita) each being particular manifestations to man of the one, essential Veda. Kubjika Tantra says (Devi is called Kubjika because She is Kundali): "A Sadhaka should meditate on his own Self as one and the same with Her (Taya sahitam atmanam ekibhutam vicintayet)" and so on.The cardinal doctrine of these Shakta Tantras is that of Shakti whether in its Svarupa (that is, as It is in Itself) as Cidrupini, the Paraprakriti of Paramatma What is there in the great Devi Sukta of the Rigveda (Mandala X, Sukta 125) which the Shakta Tantra does not teach?
It is there further described as the most material and childishly superstitious animalism that ever masqueraded as idealism; not another path to God but a pit of abomination as far set from God as the mind of man can go; staggering the brain of a rational man; filling his mind with wild contempt for his species and which has only endured "because it has failed." For myself, however, the philosophical and religious aspect of the Scripture is more important still. Try using Everything You Need to Know About False Ceilings With 16...This Home Will Make You Want to Paint Your Walls in Beau...10 Features to Look Out for When You’re Choosing Wall Pa...What is the Difference Between Vastu Shastra and Feng Shui? There is thus present the circumstances which a modern psychologist would demand for success in a telepathic experiment. Prayer of Veda and Hindu Word.
Revelation (Akasha-vani) never ceases. It accepts all the notions common to Hinduism as a whole. The Magician is helped by this and similar aids to a state of fixed and malignant attention which is rendered intense by action taken on the substituted object. This occult side of the Tantras is of scientific importance, the more particularly having regard to the present revived interest in occultist study in the West. "Kali Tantra says: "Having meditated in this way, a Sadhaka should worship Devi as his own Atma, thinking I am Brahman."
Each again of the numerous Protestant sects says the same thing of the others.But is Shakta Tantra contrary to Veda in fact? No Shakta will however say that.
South-East is not ideal since “Agni” governs it and it leads to quarrels and misunderstandings between couples. One answer is this: Following the track of unmeasured abuse I have always found something good. It is not enough to say that the ideological difference between Veda and Tantra is wide; rather one should say that it is very wide. It is by the learned in Tantra Shastra said to be ignorance (Avidya) to see a difference between Agama and Veda. Let us shortly survey the main points in its doctrine.
By physical means I mean direct physical means, for occultism may, and does avail itself of physical means to stimulate and intensify the force and direction of thought. Indeed it is largely because of the subtlety of its principles, together with the difficulties which attend ritual exposition, that the study of the Tantras, notwithstanding the comparative simplicity of their Sanskrit, has been hitherto neglected by Western scholars.
Is this, as some say, the mark of the inherent silly credulity of mankind, or does the fact show that there is something in the claims which occultism has made in all ages P India (I do not speak of the English-educated community which shares in the rise and fall of English opinion) has always believed in occultism and some of the Tantra Shastras are repertories of its ritual.
What I wish to say now is only this: We must distinguish in the first place between a The above-mentioned facts show in my opinion that there is ground for the doctrine of the Tantrikas that it is a mark of ignorance (Avidya) to sever Veda and Tantra.
Belonging to the Yajur-Veda, this Upanishad puts down a dialogue between the sage Subala and Brahma, the creator of the Hindu Trinity of Gods.
We must face the fact that (with Religion) Occultism is in some form or another a widely diffused belief of humanity. Should one speak of the heights which Indian spiritual experience has reached, one might be told that the infamous depths to which it had descended in Tantra Shastra, the Pushtimarga, the Vaishnava Sahajiya and so forth were more certainly established. Belonging to the Athrava-Veda, this Upanishad addresses some questions pertaining to renunciation. It accepts the six Philosophies (Darshana) which Shiva says are the six limbs of Kula and parts of his body, saying that he who severs them severs His limbs Therefore not only is the authority of the Veda acknowledged along with the Agamas, Nigamas and Tantras but there is not a single doctrine or practice, amongst those hitherto mentioned, which is either not generally held, or which has not the adherence of large numbers of Indian worshippers. ... of different astrological principles and practices that existed in ancient India in his book Brihad Parashar Hora Shastra. Possibly it was thought that the practices mentioned rendered any study of a system, in which they occurred, unnecessary.