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.Much might be said in explanation of these and other symbols such as Her loosened hair, the lolling tongue, the thin stream of blood which trickles from the corners of the mouth, the position of Her feet, the apron of dead men's hands around Her waist, Her implements and so forth.(See Hymn to Kali.) Here I take only the garland of freshly-severed heads which hangs low from Her neck.Some have conjectured that Kali was originally the Goddess of the dark-skinned inhabitants of the Vindhya Hills taken over by the Brahmanas into their worship.One of them has thought that She was a deified Princess of these folk, who fought against the white in-coming Aryans.He pointed to the significant fact that the severed heads are those of white men.The Western may say that Kali was an objectification of the Indian mind, making a Divinity of the Power of Death.An Eastern may reply that She is the Sanketa (symbol) which is the effect of the impress of a Spiritual Power on the Indian mind.I do not pause to consider these matters here.The question before us is, what does this imagery mean now, and what has it meant for centuries past to the initiate in Her symbolism? An exoteric explanation describes this Garland as made up of the heads of Demons, which She, as a power of righteousness, has conquered.According to an inner explanation, given in the Indian Tantra Shastra, this string of heads is the Garland of Letters (Varnamala), that is, the fifty, and as some count it, fifty-one letters, of the Sanskrit Alphabet.The same interpretation is given in the Buddhist Demchog Tantra in respect of the garland worn by the great Heruka.These letters represent the universe of names and forms (Namarupa), that is, Speech (Shabda) and its meaning or object (Artha) She the Devourer of all "slaughters" (that is, withdraws), both into Her undivided Consciousness at the Great Dissolution of the Universe which they are.She wears the Letters which, She as the Creatrix bore.She wears the Letters which, She as the Dissolving Power, takes to Herself again.A very profound doctrine is connected with these Letters which space prevents me from fully entering into here.This has been set out in greater detail in the Serpent Power (Kundalini) which projects Consciousness, in Its true nature blissful and beyond all dualism, into the World of good and evil.The movements of Her projection are indicated by the Letters subtle and gross which exist on the Petals of the inner bodily centers or Lotuses.Very shortly stated, Shabda which literally means Sound -- here lettered sound -- is in its causal state (Para-Shabda) known as "Supreme Speech" (Para Vak).This is the Shabda-Brahman or Logos; that aspect of Reality or Consciousness (Cit) in which it is the immediate cause of creation; that is of the dichotomy in Consciousness which is "I" and "This", subject and object, mind and matter.This http://www.sacred-texts.com/tantra/sas/sas25.htm (2 of 4)07/03/2005 16:04:20Chapter Twenty-five: Varnamala (The Garland of Letters)condition of causal Shabda is the Cosmic Dreamless State (Sushupti).This Logos, awakening from its causal sleep, "sees," that is, creatively ideates the universe, and is then known as Pashyanti Shabda.As Consciousness "sees" or ideates, forms arise in the Creative Mind, which are themselves impressions (Samskara) carried over from previous worlds, which ceased to exist as such, when the Universe entered the state of causal dreamless sleep on the previous dissolution.These re-arise as the formless Consciousness awakes to enjoy once again sensual life in the world of forms.The Cosmic Mind is at first itself both cognizing subject (Grahaka) and cognized object (Grahya); for it has not yet projected its thought into the plane of Matter; the mind as subject cognizer is Shabda, and the mind as the object cognized, that is, the mind in the form of object is subtle Artha.This Shabda called Madhyama Shabda is an "Inner Naming" or "Hidden Speech".At this stage, that which answers to the spoken letters (Varna) are the "Little Mothers" or Matrika, the subtle forms of gross speech.There is at this stage a differentiation of Consciousness into subject and object, but the latter is now within and forms part of the Self.This is the state of Cosmic Dreaming (Svapna).This "Hidden Speech" is understandable of all men if they can get in mental rapport one with the other.So a thought-reader can, it is said, read the thoughts of a man whose spoken speech he cannot understand.The Cosmic Mind then projects these mental images on to the material plane, and they there become materialized as gross physical objects (Sthula artha) which make impressions from without, on the mind of the created consciousness.This is the cosmic waking state (Jagrat).At this last stage, the thought-movement expresses itself through the vocal organs in contact with the air as uttered speech (Vaikhari Shabda) made up of letters, syllables and sentences.The physical unlettered sound which manifests Shabda is called Dhvani.The lettered sound is manifested Shabda or Name (Nama), and the physical objects denoted by speech are the gross Artha or form (Rupa) [ Pobierz całość w formacie PDF ]
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.Much might be said in explanation of these and other symbols such as Her loosened hair, the lolling tongue, the thin stream of blood which trickles from the corners of the mouth, the position of Her feet, the apron of dead men's hands around Her waist, Her implements and so forth.(See Hymn to Kali.) Here I take only the garland of freshly-severed heads which hangs low from Her neck.Some have conjectured that Kali was originally the Goddess of the dark-skinned inhabitants of the Vindhya Hills taken over by the Brahmanas into their worship.One of them has thought that She was a deified Princess of these folk, who fought against the white in-coming Aryans.He pointed to the significant fact that the severed heads are those of white men.The Western may say that Kali was an objectification of the Indian mind, making a Divinity of the Power of Death.An Eastern may reply that She is the Sanketa (symbol) which is the effect of the impress of a Spiritual Power on the Indian mind.I do not pause to consider these matters here.The question before us is, what does this imagery mean now, and what has it meant for centuries past to the initiate in Her symbolism? An exoteric explanation describes this Garland as made up of the heads of Demons, which She, as a power of righteousness, has conquered.According to an inner explanation, given in the Indian Tantra Shastra, this string of heads is the Garland of Letters (Varnamala), that is, the fifty, and as some count it, fifty-one letters, of the Sanskrit Alphabet.The same interpretation is given in the Buddhist Demchog Tantra in respect of the garland worn by the great Heruka.These letters represent the universe of names and forms (Namarupa), that is, Speech (Shabda) and its meaning or object (Artha) She the Devourer of all "slaughters" (that is, withdraws), both into Her undivided Consciousness at the Great Dissolution of the Universe which they are.She wears the Letters which, She as the Creatrix bore.She wears the Letters which, She as the Dissolving Power, takes to Herself again.A very profound doctrine is connected with these Letters which space prevents me from fully entering into here.This has been set out in greater detail in the Serpent Power (Kundalini) which projects Consciousness, in Its true nature blissful and beyond all dualism, into the World of good and evil.The movements of Her projection are indicated by the Letters subtle and gross which exist on the Petals of the inner bodily centers or Lotuses.Very shortly stated, Shabda which literally means Sound -- here lettered sound -- is in its causal state (Para-Shabda) known as "Supreme Speech" (Para Vak).This is the Shabda-Brahman or Logos; that aspect of Reality or Consciousness (Cit) in which it is the immediate cause of creation; that is of the dichotomy in Consciousness which is "I" and "This", subject and object, mind and matter.This http://www.sacred-texts.com/tantra/sas/sas25.htm (2 of 4)07/03/2005 16:04:20Chapter Twenty-five: Varnamala (The Garland of Letters)condition of causal Shabda is the Cosmic Dreamless State (Sushupti).This Logos, awakening from its causal sleep, "sees," that is, creatively ideates the universe, and is then known as Pashyanti Shabda.As Consciousness "sees" or ideates, forms arise in the Creative Mind, which are themselves impressions (Samskara) carried over from previous worlds, which ceased to exist as such, when the Universe entered the state of causal dreamless sleep on the previous dissolution.These re-arise as the formless Consciousness awakes to enjoy once again sensual life in the world of forms.The Cosmic Mind is at first itself both cognizing subject (Grahaka) and cognized object (Grahya); for it has not yet projected its thought into the plane of Matter; the mind as subject cognizer is Shabda, and the mind as the object cognized, that is, the mind in the form of object is subtle Artha.This Shabda called Madhyama Shabda is an "Inner Naming" or "Hidden Speech".At this stage, that which answers to the spoken letters (Varna) are the "Little Mothers" or Matrika, the subtle forms of gross speech.There is at this stage a differentiation of Consciousness into subject and object, but the latter is now within and forms part of the Self.This is the state of Cosmic Dreaming (Svapna).This "Hidden Speech" is understandable of all men if they can get in mental rapport one with the other.So a thought-reader can, it is said, read the thoughts of a man whose spoken speech he cannot understand.The Cosmic Mind then projects these mental images on to the material plane, and they there become materialized as gross physical objects (Sthula artha) which make impressions from without, on the mind of the created consciousness.This is the cosmic waking state (Jagrat).At this last stage, the thought-movement expresses itself through the vocal organs in contact with the air as uttered speech (Vaikhari Shabda) made up of letters, syllables and sentences.The physical unlettered sound which manifests Shabda is called Dhvani.The lettered sound is manifested Shabda or Name (Nama), and the physical objects denoted by speech are the gross Artha or form (Rupa) [ Pobierz całość w formacie PDF ]