The one who has seen the eternal is prone towards a universal existence. Beyond caste, creed, denomination, culture or even gender. They see the world very differently stemming from a deeply profound and moving spiritual experience. This universal individual has a rather perennial quality, that cannot be confined to prescriptions or descriptions per se. The persons consciousness has expanded which allows them to move freely. So why ascribe oneself to the confines of a particular spiritual tradition? For anything in life, a base or foundation has to be formed for it to grow and branch out. The spiritual aspirant goes to the teacher to confirm whether what he or she has seen or knows, is the truth. In a sense one looks for shelter or refuge from the world at large. At least just for a moment to understand what is going on. The assumption is that with the right understanding or correct knowledge one may proceed further. This gets passed on from guru (teacher) to shishya (student or disciple), in a relationship that is almost cathartic in nature. So we give what we get. Here is the wandering ecstatic, picking up a little, from those who know far more. Learning, understanding, what constitutes reality and more importantly clarifying notions of oneself. With an attitude of awe and wonder, the individual approaches this great celebration called life, now like a play. Air tight boxes and nomenclature have ultimately no role in liberation. Varying traditions, ideas, thought processes continue in a rather homogenous sense. They are also subject to change and transformation. What gets passed on, what does not and what is ultimately important? There will be some focus on specific living traditions in India today, how they have continued and eventually come together within a singular person, the universal individual.
That person as an object of discussion is bound to certain parameters, namely environmental and societal. The parameter is India and the moment is the last hundred years till present day. Interacting with both figures from the past and present, whose lives have a rather universal perennial quality to it. With overlaps of what seem to be different traditions. But all aimed towards one thing. The universal thread is what keeps us going. What we choose to share and the person or people receiving that which we have to give, determines the outcome of what a spiritual teaching or teacher will look like. One will observe that a lot depends on spontaneity, capacity and knowledge. Everything relying on the principles of cause and effect. The objective here is to display how traditions get formulated and continue. In the world of esotericism, things get passed on, not through paperwork or even speech at times, there is always something else at play. Sometimes things are obvious and most of the other times, not so much. So, what elements are at play here? We have teachers, texts and our individual lives. Mostly it depends on relatability. On how we relate to what we read or hear. Our attitude towards life dictates our personality. Experiences of the years lived, inform and mould who we are at any given moment in time. Over a period of time, this transforms our reality and our everyday life. This deals with central themes and foundational questions to all of esoteric mysticism. Set in the framework of the Indian culture and context. But not necessarily so as it aims at a perception without borders. The full human experience.
Our first study, will be the Bhairava sampradaya (tradition) of Swami Lakshmanjoo. Here we look at the transformation of what is called Kashmir Shaivism, a tantric scriptural denomination. From a man in Kashmir steeped in the Indian way and culture, transmitting to a group of western scholarly students showing up over the years, to the global audience of today.
The second on the Kali Kula. Kali is the mother goddess and Kula means family. ‘She’ is the teacher. We will deal with the broader umbrella of Shaktism, the implementation and revival of the Kaula way of life. Inspired by Mahendranath Dadaji (Lawrence A. Miles), sent to India to find Dr. Ramnath Aghori.
The third, will be the teachings of the Himalayan Tradition, focusing on Swami Rama who took his apprenticeship from a cave man, a secluded yogi only known as Bengali Baba. The teachings involve the practicality of taking a child, training him in the ways of Yoga, who then later on goes to set up ashrams around the world.
The fourth study will be on Naga Sadhus. One, Baba Rampuri of Juna Akhara, who learnt by the dhuni (divine fire). And Govinda Baba, who is a detached solitary figure, a wandering ascetic who left all forms and sects.
The fifth study on ‘Core Shamanism’. Which in itself was put together by an anthropologist who studied native tribes across the globe. The teacher in question is Paul Hinsberger, originally from North America, who eventually came to teach in India.
It would seem that there are a number of hidden teachers, not native to the land of India, who are responsible for disseminating the deep and vast traditions of Indian spirituality. By combining elements from each of the the above, within the universal individual, we will probably witness the emergence of teachings that look brand new. Not to be worshipped as the messiah, but rather as a continuation of what was always there. Born to ordinary parents, within a particular cultural, familial and religious environment, until the dawn of Yoga. The following are examples of some of the common themes we might discuss. The view and the application of said themes, will mould and define the attitude of the person coming into contact with them.
a) Recognition and Remembering the true self: Should one not have such a spiritual experience, listening to a teacher along with authoritative texts belonging to a tradition helps in this matter. Should one have an experience of the eternal self, then the above still applies. You may choose to go without the above, but there might be extensive time in meandering without much spiritual progress. The first thing you might look for is the confirmation of a spiritual experience as your identity has suddenly been thrown into the unknown. Hence the teacher, text and tradition, in order to gain that elusive vidya (spiritual knowledge). One may also stay open to the process and let the universe take charge without any human guidance. In essence, recognising and comprehending that one is already complete and full of knowledge.
b) Practicality and Practice: Of making the spiritual journey an experiential one. Within or individualistically, this might only be facilitated through the usage of Mantra (mystical syllables), awareness of the breathe, the sitting, usage of the body, alchemical and ayurvedic processes, plant medicine and further tools of the trade. Enabling one to live a spontaneous life of meditation.
c) Pilgrimage (Peetha and Tirtha): Another point to consider on similar lines of practicality is external sacred space and the need for it. Whether it be a mandala in our room or the world at large. In India we see a lot of spiritual geographic power centres/spots. It doesn’t have to be the Kumbh Mela, but any place where knowledge gets imparted and the wanderer may gain subtle insight. They might also be places to meet and greet like minded souls, otherwise known as the ‘sangha’. These are all components of what gives value to the pilgrimage or yatra.
d) The Sangha: This is defined as a group of like minded people. This can range from one other person to a number of people. Teachings given to individuals versus groups have a different set of dynamics. But the real need for a sangha is for the aspirant who could use the spiritual support of having friends and acquaintances that are treading along the same journey.
e) Solitude: Conversely having space for oneself and one’s own thoughts can be very useful for spiritual progress. To have the time and space, the length and breadth to reflect without disturbances. And if nothing else but to know of what it feels like. Indeed a useful method to burn the fetters of the soul. Alone but not lonely.
f) Natural spirit beings or helpers: We all could use a little extra help and this comes in the form of subtle beings. Whether it be in the form of a spirit animal, natural/elemental energies or the Goddess herself. To consider this realm along with our everyday lives is probably the hardest part for modern man. Even visitors during dreams to a certain mindset might be childish or foolish, but it really causes us more harm to think this was than any good. After all this entire approach is not just about believing in the impossible but for it to materialise in front of oneself. Verily, this is a move from what we fantasise about, to living that which is fantastic. It is all but natural to be with nature.
g) Surrender (to divine will): Let us equal the playing field here. It is said that without bhakti (devotion or faith), the path becomes impossible. This is akin to falling in line with the rhythm or ṛta of life and its seasons, from how we think things are to how they truly are. Bhakti is simple and anyone can do/be it, at any given time. Do less, live more. Like a Sadhu under a tree, distributing blessings, knowledge and camaraderie. Verily throwing away the clothes that garb the mind. One of the hallmarks of discipleship, is surrender to the Guru or Master. Done by forming a spiritual relationship. So, where is the meaning in all of this one might ask? Well you only find out meaning after the event, and rarely before it.
h) (Uninhibited) Freedom: One’s own will (svatantrya) after sadhana (spiritual practice) and during the process. This may also be taken as freedom from desire. Through the process of sadhana or arduous hours of contemplation, one develops a clear understanding of what one is capable of in reality. With a certain openness, as we progress along the path things are meant to get easier. One is reading the book of the world, freely. And enjoying the whole affair tremendously.
The aim here, is to establish that the human individual is composed of universal qualities. Forms of existence, that are there to be understood and appreciated, and which cannot be fully ascribed to any one set doctrine. The person may retain their ‘individual-ness’ while partaking in the broader spectrum of reality, making the living experience quite unique. Of course much of the human experience is a process of learning and not necessarily what nature has provided for us. Knowledge may arise spontaneously, but nevertheless needs further support from the ‘other’. Teaching us that we are not as different from each other as we believe ourselves to be. In the ancient world this was understood through ‘initiation’. These teachings are not bound to any one culture or geographical region. They are in essence, universal. And here lies the significance and relevance for the everyday man or woman. Enabling the person to live a full life in the truest sense, which will always be a move towards reality. India used to take these shamanic and yogic traditions quite seriously. Babas or holy men playing pivotal roles in societies gone by. Swamis, tantriks, saints and yogis are meant to point us towards a way of being that fulfils us and makes us whole. The human experience is riddled with a sense of inadequacy. The only way to fill in the gaps is via the spirit and really nothing else. So, the universal individual picks up pieces of the puzzle to make himself/herself whole (again). This person will go on to affect the lives of others in one way or another. The microcosm and the macrocosm are forever intertwined. And life goes on.
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Svatantrya Bhairava Shamanism 