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Tantra Introduction
Shiva and Shakti
Guna
The Worlds (Loka)
Inhabitants of the Worlds
Varna
Ashrama
Macrocosm and Microcosm
The Ages
The Scriptures of the Ages
The Human Body
The Five Sheaths
Anna-Maya Kosha
Prana-Maya Kosha
Mano-maya,Ananda-maya Kosha
Nadi
Chakra
Muladhara
Svadhisthana
Mani-Pura
Anahata
Vishuddha
Ajna
Sahasrara Padma
The Three Temperaments
Guru and Shishya
Diksha
Abhisheka
Sadhana
Worship Generally
Forms of Achara
Mantra
The Gayatri Mantra
Yantra
Mudra
Sandhya
Puja
Yajna
Vrata
Tapas
Japa
Sangskara
Purashcharana
Bhuta-shuddhi
Nyasa
Panchatattva
Chakrapuja
Yoga
Shodhana: Shatkarmma
Dridhata: Asana
Sthirata: Mudra
Dhairya: Pratyahara
Laghava: Pranayama
Pratyaksha: Dhyana
Nirliptatva: Samadhi
Forms Of Samadhi Yoga
Shatchakra-bheda
Sin and Virtue
Karmma
Four Aims Of Being
Dharmma
Kama
Artha
Moksha
Siddhi

Abhisheka

Abhisheka is of eight kinds, and the forms of abhisheka which follow the first at later stages, mark greater and greater degrees of initiation. The first shaktabhisheka is given on entrance into the path of sadhana. It is so called because the guru then reveals to the shishya the preliminery mysteries of shakti-tattva. By it the shishya is cleansed of all sinful or evil shakti or proclivities, and acquires a wonderful new shakti. The next purnabhisheka is given in the stage beyond dakshinachara, when the disciple has qualified himself by purascharana and other practices to receive it. Here the real work of sadhana begins. Asana, yama, etc., strengthen the disciple’s determina,tion (pratijna) to persevere along the higher stages of sadhana. The third is the difficult stage commenced by krama-dikshabhisheka, in which it is said the great Vashishtha became involved, and in which the Rishi Vishvamitra acquired brahma-jnana, and so became a Brahmana. The sacred thread is now worn round the neck like a garland. The shishya, then undergoing various ordeals (pariksha), receives samrajyabhisheka and maha-samrajyabhisheka, and at length arrives at the most dificult of all stages introduced by yoga-dikshabhisheka. In previous stages the sadhaka has performed the panchanga-puraschharana, and, with the assistance of his guru (with whom he must constantly reside, and whose instructions he must receive direct), he does the panchanga-yoga – that is, the last five limbs of the ashtanga. He is thereafter qualified for purna-dikshabhisheka, and, following that, maha-purna-diksha-bhisheka, sometimes called viraja-grahanabhisheka. On the attainment of perfection in this last grade, the sadhaka performs his own funeral rite (shraddha), makes purnahuti with his sacred thread and crown lock. The relation of guru and shishya now ceases. From this point he ascends by himself until he realizes the great saying, Soham ("I am He"). At this stage, which the Tantra calls jivan-mukta (liberated whilst yet living), he is called parama-hangsa.

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