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Cytat
Do celu tam się wysiada. Lec Stanisław Jerzy (pierw. de Tusch-Letz, 1909-1966)
A bogowie grają w kości i nie pytają wcale czy chcesz przyłączyć się do gry (. . . ) Bogowie kpią sobie z twojego poukładanego życia (. . . ) nie przejmują się zbytnio ani naszymi planami na przyszłość ani oczekiwaniami. Gdzieś we wszechświecie rzucają kości i przypadkiem wypada twoja kolej. I odtąd zwyciężyć lub przegrać - to tylko kwestia szczęścia. Borys Pasternak
Idąc po kurzych jajach nie podskakuj. Przysłowie szkockie
I Herkules nie poradzi przeciwko wielu.
Dialog półinteligentów równa się monologowi ćwierćinteligenta. Stanisław Jerzy Lec (pierw. de Tusch - Letz, 1909-1966)
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."The publication of these two volumes is an event of great interest and importance.The religious beliefsof the modern Hindus have been represented to English readers from various points of view, but thepeculiar mold into which they have been sought to be cast in comparatively modern centuries has notreceived adequate attention.The exponents of the religion of modern Hindus take cognizance more ofthe matter and source of their beliefs than of the change of form they have been undergoing through themany centuries.The volumes under review, as well as other publications brought out by Arthur Avalon,serve to carry this important question of form to such a prominence as almost makes it obligatory forevery exhaustive exposition of Hindu doctrines in future to acknowledge and discriminate in them theformative influences of the Tantrik restatement.In the Tantratattva, the presentation and vindication ofthe Hindu religious beliefs and practices avowedly and closely follow the methodology of the Tantras,and the learned pundit has fully succeeded in establishing the fact that what lies behind these beliefs andpractices is not mere prejudice or superstition but a system of profound philosophy based on the Vedas.http://www.sacred-texts.com/tantra/sas/sas06.htm (24 of 25)07/03/2005 16:02:38 Chapter Six: Shakti and Shaktapkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228Every student of modern Hinduism should acquaint himself with this, namely, its immediate backgroundof Tantrik philosophy and ritualism."The Hindu religious consciousness is like a mighty Ganges emerging from the Himalayas of Vedicwisdom, receiving tributaries and sending out branch streams at many points in its course.And thoughthe nature of the current, its color, velocity or uses may vary at different places, the Ganges is the sameGanges whether at Hardwar, Allahabad or Calcutta.The stream is not only one but it has also its onemain channel in spite of all the many tributaries and branches.And the whole of the stream is sacred,though different sects may choose special points and confluences as of special sanctity to themselves,deriving inspiration thence for their special sectarian developments.Now, though the rise of Tantrikphilosophy and ritualism created in former times new currents and back-waters along the stream ofHinduism, it was essentially an important occurrence in the main stream and channel; and instead ofproducing a permanent bifurcation in that stream, it coalesced with it, coloring and renovating, more orless, the whole tenor of the Hindu religious consciousness.As a result, we find Tantrik thought andsentiment equally operative in the extreme metaphysical wing of Hinduism as well as in its lower matter-of-fact phases.This actual permeation of Hindu religious consciousness by Tantrik thought and sentiment shouldreceive the fullest recognition at the hands of every up-to-date exponent.His predecessors of formergenerations might have to strengthen their advocacy of Tantrik doctrines by joining issue with theadvocates of particular phases of Hindu religion and philosophy.But the present epoch in the history ofour religious consciousness is pre-eminently an epoch of wonderful synthetic mood of thought andsentiment, which is gradually pervading the Hindu religious consciousness ever since Shri RamakrishnaParamahamsa embodied in himself its immediate possibilities, to find in the literature that is being soadmirably provided for English readers by Arthur Avalon an occasional tendency to use Tantrikdoctrines as weapons for combating certain phases of Hindu belief and practice.This tendency seems tobetray quite a wrong standpoint in the study of the Tantras, their relation to other Scriptures and theirreal historical significance."Next: Chapter Seven: Is Shakti Force?http://www.sacred-texts.com/tantra/sas/sas06.htm (25 of 25)07/03/2005 16:02:38 Chapter Seven: Is Shakti Force?pkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228Sacred-texts Tantra Index Previous NextChapter SevenIs Shakti Force?There are some persons who have thought, and still think, that Shakti means force and that the worshipof Shakti is the worship of force.Thus Keshub Chunder Sen (New Dispensation, p.108), wrote:Four centuries ago the Shaktas gave way before the Bhaktas.Chaitanya's army proved invincible, andcarried all Bengal captive.Even to-day his gospel of love rules as a living force, though his followershave considerably declined both in faith and in morals.Just the reverse of this we find in England andother European countries.There the Shaktas are driving the Bhaktas out of the field.Look at theHuxleys, the Tyndalls and the Spencers of the day.What are they but Shaktas, worshippers of Shakti orForce? The only Deity they adore, if they at all adore one, is the Prime Force of the universe.To it theyoffer dry homage.Surely then the scientists and materialists of the day are a sect of Shakti-worshippers,who are chasing away the true Christian devotees who adore the God of Love.Alas! for EuropeanVaishnavas; they are retreating before the advancing millions of Western Shaktas.We sincerely trust,however, the discomfiture of devotion and Bhakti will be only for a time, and that a Chaitanya will yetarise in the West, crush the Shaktas, who only recognize Force as Deity and are sunk in carnality andvoluptuousness, and lead natures into the loving faith, spirituality, simplicity, and rapturous devotion ofthe Vaishnava.Professor Monier Williams ("Hinduism") also called it a doctrine of Force.Recently the poet Rabindranath Tagore has given the authority of his great name to this error (ModernReview, July, 1919).After pointing out that Egoism is the price paid for the fact of existence and that thewhole universe is assisting in the desire that the "I" should be, he says that man has viewed this desire intwo different ways, either as a whim of Creative Power, or a joyous self-expression of Creative Love.Isthe fact then of his being, he asks, a revealment of Force or of Love? Those who hold to the first viewmust also, he thinks, recognize conflict as inevitable and eternal.For according to them Peace and Loveare but a precarious coat of armor within which the weak seek shelter, whereas that which the timidanathematize as unrighteousness, that alone is the road to success."The pride of prosperity throws man'smind outwards and the misery and insult of destitution draws man's hungering desires likewiseoutwards.These two conditions alike leave man unashamed to place above all other gods, Shakti theDeity of Power -- the Cruel One, whose right hand wields the weapon of guile.In the politics of Europedrunk with Power we see the worship of Shakti."In the same way the poet says that in the days of their political disruption, the cowed and down-troddenIndian people through the mouths of their poets sang the praises of the same Shakti."The Chandi ofKavikangkan and of the Annadamangala, the Ballad of Manasa, the Goddess of Snakes, what are theybut Paeans of the triumph of Evil? The burden of their song is the defeat of Shiva the good at the handshttp://www.sacred-texts.com/tantra/sas/sas07.htm (1 of 3)07/03/2005 16:02:41 Chapter Seven: Is Shakti Force?pkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228of the cruel deceitful criminal Shakti
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