Written by a leading authority on Shaktic and Tantric thought, this book is considered the prime document for study and application of Kundalini yoga. It probes the philosophical and mythological nature of Kundalini; the esoteric anatomy associated with it; the study of mantras; the chakras, or psychic centers in the human body; the associated yoga and much, much more. Two important Tantric documents are included: The Description of the Six Chakras and Five-fold Footstool.

The present book Sarada-Tilaka of Laksmana Desikendra is one of the important texts on Tantric subjects. It is divided into 25 Chapters. Chapter 1 is Prakrti and deals with the origin of creation: the 23 chapters which follow demonstrate Prakrti-Vikrti; the last chapter 25 is beyond Prakrti and Vikrti. But Sarada-Tilaka is a tantric treatise which deals primarily with the Tantric worship of gods and goddesses.

This Is A New Release Of The Original 1916 Edition.

2012 Reprint of 1913 Edition. Exact facsimile of the original edition, not reproduced with Optical Recognition Software. "Tantra" is the name scholars give to a style of religious ritual and meditation that arose in medieval India no later than the fifth century, and which came to influence all forms of Asian religious expression to a greater or lesser degree. Strictly speaking, this usage of the word "tantra" is a scholarly invention, but it is justifiable on the basis of the fact that the scriptures that present these practices are generally known as "tantras," regardless of which religion they belong to. The historical significance of the Tantric method lies in the fact that it impacted every major Asian religion extant in the early medieval period (c. 500 - 1200 CE): thus Shaivism, Buddhism, Vaishnavism, and Jainism all developed a well-documented body of Tantric practices and related doctrines. Its influence spread far outside of India, into Tibet, Nepal, China, Japan, Cambodia, Vietnam, and Indonesia. Today, it is Tibetan Buddhism and various forms of Hinduism that show the strongest Tantric influence, as well as the international postural yoga movement and most forms of American alternative spirituality grouped under the New Age rubric. Defined primarily as a technique-rich style of spiritual practice, Tantra has no single coherent doctrine; rather, it developed different teachings in connection with the different religions that adopted the Tantric method. These teachings tended to support and validate the practices of Tantra, which in their classical form are more oriented to the married householder than the monastic or solitary renunciant, and thus exhibited what may be called a world-embracing rather than a world-denying character. Thus Tantra, especially in its nondual forms, rejected the renunciant values of Patanjalian yoga, offering instead a vision of the whole of reality as the self-expression of a single, free and blissful Divine Consciousness under whatever name, whether iva or Buddha-nature. Since the world was viewed as real, not illusory, this doctrine was a significant innovation over and against previous Indian philosophies, which tended to picture the Divine as absolutely transcendent and/or the world as illusion. The practical consequence of this view was that not only could householders aspire to spiritual liberation in the Tantric system, they were the type of practitioner that most Tantric manuals had in mind. Furthermore, since Tantra dissolved the dichotomy of spiritual versus mundane, practitioners could entail every aspect of their daily lives into their spiritual growth process, seeking to realize the transcendent in the immanent. Though the vast majority of scriptural Tantric teachings are not concerned with sexuality, in the popular imagination the term tantra and the notion of superlative sex are indelibly linked. This error probably arose from the fact that some of the more radical nondual schools taught a form of sexual ritual as a way of entering into intensified and expanded states of awareness and dissolving mind-created boundaries.

Draw a triangle with the Maya Vija within it, and around it two concentric circles (the one outside the other). In the space between the two circumferences of the circles draw in pairs the sixteen filaments, and outside these the eight petals of the lotus, and outside them the Bhu-pura, which should be made of straight lines with four entrances, and be of pleasing appearance.