Khajuraho Matrix Of Love

Khajuraho Matr ix of Love

AUGUST/SEPTEMBER

2002

B Y PA N D I T RAJMANI TIGUNAIT

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KNOWN TODAY AS THE HOME OF EROTIC SCULPTURES, Khajuraho is one of India’s biggest tourist attractions. Located in the wilderness of central India, it is a living museum of art, dance, architecture, political from all over the world flock here to see its perfect blend of art and architecture—yet sadly many come

student when Khajuraho first

only because they expect to see temples covered with

came to my attention.

erotic carvings. If spiritual wisdom, as Indians proclaim,

Newspapers and magazines were filled with stories

is the sages’ gift to the world, then the Khajuraho tem-

about the discovery of a complex of magnificent tem-

ple complex must be the core of India’s spiritual her-

ples belonging to all the major faiths and subtraditions

itage. But not a single scholar, researcher, or author that

of ancient India—Hindu, Jaina, and Buddhist. Covered

I have discovered so far has ever tried to see these tem-

with intricate carvings, the temple complex had been

ples through the eyes of the masters who created them.

mysteriously abandoned for at least seven centuries.

What I have learned from the scriptures and

Photos by Madalasa Baum and Shelly Craigo

——— I was a university

These articles focused on the physical aspects of the

experienced at the feet of adepts has filled my heart

site—where the stones used in these temples had come

with the conviction that Khajuraho is the place where

from, which temples were built first—and most of all,

sacred and mundane merge and the wall between sensu-

they told of the elaborate carvings—of humans, ani-

ality and spiritual ecstasy vanish. This is the meeting

mals, nymphs, demigods, gods, and goddesses—that

ground between human and divine. Here the yogis dis-

covered the walls. The graphic sexuality of the images

covered the purpose and meaning of life and mastered

was presented as the defining characteristic of these

the art of transforming the primitive urges for food, sex,

temples, and the notion I gathered was that they were

sleep, and self-preservation into spiritual means. They

offensive, disgusting, and frankly pornographic. I won-

used this sacred site as a laboratory for understanding

dered how such elements had made their way into our

the dynamics of nature’s opposing forces—masculine

glorious and sublime heritage. After all, propriety is the

and feminine, lunar and solar, active and passive—and

hallmark of Indian culture, and self-discipline is central

used that knowledge to master the art of joyful living.

to our code of conduct. Why had the builders of these

And here they guided their followers

temples stained Indian culture in

to build temples that seekers could

the name of religion?

use as a map for discovering the numberless shrines within themselves.

Several years after the discoveries at Khajuraho hit the popular press, I began my doctoral work on the philosophy of the Sri Vidya tradition. This philosophy, the quintessence of tantrism, holds that life is beautiful and that the world is a manifestation of pure consciousness (known as Sri Vidya, the Divine Mother). Through the realization that she is our mother we become established in our blissful self; fear of death

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history, religion, philosophy, and spirituality. Tourists

61

vanishes and the urge to cling to

to pervade the images covering the walls of the temples

life melts away; death and birth

at Khajuraho.

are seen as a game of hide and seek. The way to gain experien-

Sri Vidya, which is respected by even the puritanical

tial knowledge of Sri Vidya and

swamis of the Shankaracharya order, include erotic con-

participate in this divine game

cepts? None of the professors in Banaras and Allahabad

ourselves is described step by step

could explain it, and the swamis who were known for

in a yantra known as Sri Chakra.

their profound knowledge of Sri Vidya dismissed my

This yantra was the

queries. Fortunately I had already met my guru, Swami

subject of my dissertation. Sri

Rama, who was a master of Sri Vidya. Using my disser-

Chakra is a miniature representa-

tation as an excuse to broach the subject, I asked him

tion—a geometrical map—of both the universe (the

how a force that presides over the uncontrollable urge

macrocosm) and the human being (the microcosm). It

of kama (desire) could be characterized as the goddess

consists of ten circuits, each representing a specific layer

described in the second circuit of Sri Chakra. The ensu-

of matter, energy, and consciousness. By understanding

ing discussion was long and involved; it emerged in bits

each layer and the relationships among them, we gain a

and pieces during the next several years. And even after

complete understanding not only of ourselves but also

all that, my understanding was still incomplete.

of the world in which we live.

AUGUST/SEPTEMBER

2002

The first circuit (the square with four gates)

62

Why, I wondered, did the sublime tradition of

——— By the summer of 1980 I was writing the final

maps the dynamics of the physical level of day-to-day

draft of my dissertation, and each evening I read

existence. The second circuit (the three circles joining

Swamiji what I had written that day. Then one night, as

the sixteen-petaled lotus) maps the dynamics of the

I was reading a passage on the psychological and spiri-

psychological world, the emotional level of reality; it

tual significance of the erotic goddesses located in the

explains how we enjoy or suffer from the interplay of

second circuit of Sri Chakra, Swamiji cut me off in mid-

the positive and negative emotions that have their roots

sentence. “For ages religion has imposed a taboo on

in the depths of our unconscious mind. This circuit

sex,” he said, “even though it is a natural urge of all

describes the dynamics of these forces in the language

living beings. People talk of suppressing and repressing

of mythology, in which the currents and crosscurrents

this urge, but no one teaches how to manage and mas-

of our emotional world are presented in anthropomor-

ter it. Repression results in frustration and anger; an

phic form—and these forms (and even their names)

angry person becomes delusional. From there loss of

carry the same deep sense of eroticism that were said

memory ensues. Then they are no longer able to exer-

This conversation awakened in me a strong desire to visit Khajuraho and see those temples with my own eyes, but twenty-two more years were to pass before I had that privilege. In 1985, however, I came tantalizingly close. That year Swamiji asked me to meet him in the little town of Tikam Garh in central India, and several days later we drove to nearby Khajuraho so that he could catch a flight to New Delhi from the airirrational. In an attempt to avoid the pain of their selfcreated misery, they blame others. “There are only two options for dealing with

port there. Gazing at the rugged hills that lined the winding road between Tikam Garh and Khajuraho, Swamiji said, “This is an amazing land, full of surprises. Its spir-

this urge. You can condemn it and fight it—but by

itual history dates further back in hoary antiquity than

doing so you turn your mind into your enemy; once

any other part of India. People come here looking for

your mind has become your enemy, you are a hopeless

diamonds in the mines of Panna, not realizing what a

case. The other option is to work with it, to try to

profound, esoteric wisdom is also buried here. It is one

understand what this urge is, how deeply rooted it is,

of my master’s most favorite places. As a kid I walked

how it affects your sleep and your dreaming, how it

in these jungles and mountains. This is where my mas-

affects your breathing pattern and your thought

ter helped me overcome my fear of snakes.”

processes. Try to understand why it is called manmath

Swamiji was lost in reverie for a few minutes.

[the churner of mind], the governor of your entire

Then he said, “Like the

being.

Himalayas, this land is “Who has ever succeeded in conquering the

the abode of Shiva. In

power of desire with an enemy mind? Better to trans-

the Himalayas the

form your psychological foes into friends. There are

Divine Mother was born

negative tendencies—anger, hatred, jealousy, greed, and

as Parvati, and here as

the rest—and there are positive tendencies, such as love,

Matangi. She is an

kindness, compassion, non-attachment, and forgiveness.

embodiment of compas-

Put both these negative and positive tendencies in a

sion and the presiding

container, shake them up, and the mixture that emerges

deity of all the fine arts.

is called a human being, a combination of the subhu-

In the Hindu pantheon

man and the divine. The key to inner unfoldment is to

she is generally known as Nila Sarasvati [Blue

understand both the unwanted and wanted parts of

Sarasvati], and in the Tibetan tradition as Tara. In the

ourselves and transform that which is not conducive to

esoteric tradition of tantra she is Matangi, the daughter

our growth. A wise man makes the best use of every-

of the sage Matanga, who begot her here at a site now

thing he has, even his negative tendencies and weak-

known as Maihar. There are hundreds of siddha shrines

nesses. How to do this is called spiritual practice. And

pulsating with spiritual energy located between Vindhya

to give a graphic description of spiritual practice, espe-

Vasani in the north to Omakareshwar on the bank of

cially the method of reconciling the positive and nega-

the Narmada River in the south. Khajuraho is in the

tive aspects of mind found in the Sri Vidya tradition,

center of all these shakti shrines.”

the sages employed art, dance, sculpture, and architecture. The temples of Khajuraho are a living example.”

When we reached Khajuraho we went to the Oberai Hotel for lunch. “It is odd that I am eating in a

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cise their power of discrimination and they become

63

hotel at Khajuraho,” Swamiji mused. “I have spent so

competing for our attention where to find the temple.

many winters here with my master and other sadhus. In

“There is nothing at Sixty-four Yoginis,” they insisted.

those days we got alms from nearby villages, cooked

“This is the most important place.” Failing to find any-

our own meals, and lived in these deserted temples.

one who would tell us how to get where we wanted to

This place takes me back in time, pulling forward the

go, we bought tickets and entered the western complex.

sweet memories of the love of the Divine Mother that I

Directly in front of us the majestic temple of Shiva

received at the Temple of Sixty-four Yoginis.…”

soared into a clear blue sky. On the right stood one big

Afterwards, as he was standing in front of the hotel,

temple and several small ones, all breathtakingly beauti-

Swamiji looked into the distance toward the Temple of

ful. Immediately to our left was a pair of temples—one

Sixty-four Yoginis and said, “I will take you to my

dedicated to Shiva, the other to Vishnu—both rivaling

mother.” But when we went to hire a car we were told

mountains in might and grandeur. We approached the

that vandalism had caused the Department of

Vishnu temple and my companions busied themselves

Archeology to temporarily close the area to visitors. So

photographing the wealth of beautifully sculptured fig-

we left without going anywhere near the place that

ures covering the exterior walls. There were figures of

Swamiji had described as one of the greatest vortices of

elephants, horses, armies marching to battle, peasants

spiritual energy on the planet.

doing their chores, ladies putting on makeup, royalty

Years passed. Swamiji left

attended by servants, women drying their hair, mothers

his body, and after a time I wrote his

nursing their babies, and a lover seducing her beloved.

biography, At the Eleventh Hour.

Here were the famous figures in erotic embraces, some

After it was published many stu-

compatible with the aesthetic standards of Indian cul-

dents, fascinated by the story of

ture—graceful and pleasingly erotic—and others so

Swamiji’s experience with his master

overtly sexual that, depending on the eye of the beholder,

at the Temple of Sixty-four Yoginis,

they might evoke feelings of lust or disgust—or force the

asked me to take a group to

viewer to stop and reflect on their purpose and meaning.

Khajuraho. I agreed, but first I

Leaving my companions to their photography,

wanted to see this place with my

I pulled myself away from the spectacle of the outer

own eyes. So this past spring, when I

walls and went inside. In contrast with the voluptuous-

went to India with my wife and

ness of the exterior, the interior was serene, pervaded

three students, we included in our

by an aura of sanctity. I noticed that the closer I came

itinerary several days at Khajuraho.

to the inner sanctum, the more abstract the art, and I found myself deciphering the symbolic meaning of the

AUGUST/SEPTEMBER

2002

Filled with anticipation, we flew into

64

personified figures and geometrical patterns on the

Khajuraho airport on a clear day in early April. I

nearby walls, pillars, and ceilings. As the seeker within

remembered Swamiji telling me, “This is a place on the

me tried to grasp the correlation between this temple

planet where nature has arranged these hills in the for-

and the human body, I began to get a glimmer of how

mation of Sri Chakra.” I wished I had an aerial map so

the architectural plan of the temple, in conjunction with

that I could see the arrangement of the hills and dis-

the arrangement of these hundreds of sculpted images,

cover which spots correspond to the various circuits of

could be used as a map for the pilgrimage from body to

Sri Chakra.

psyche and psyche to soul. But I told myself not to

We checked into our hotel and hired a taxi to

jump to conclusions—this temple was only one of

take us to the Temple of Sixty-four Yoginis. When it

many. And furthermore, my long-cherished conviction

dropped us outside the gate of what is known as the

told me that the Temple of Sixty-four Yoginis lay at the

western temple complex, we asked the swarm of guides

heart of all these secrets.

I left the Vishnu temple to find my compan-

River flows invisibly underground in Allahabad at the

ions still photographing the exterior walls. Almost an

physical confluence of the Ganga and Yamuna Rivers,

hour had passed and they had not even entered the

the goddess would be invisible here as well. As a stu-

building. This struck me as a metaphor for how we

dent of yoga I found the presence of these rivers at the

live—taking pictures of this external world throughout

entrance to the inner sanctum highly significant,

our lives and tucking the rolls of film into the bottom-

because in tantric texts the rivers Ganga, Yamuna, and

less niches of our unconscious, so absorbed in the spec-

Sarasvati equate to the ida, pingala, and sushumna

tacle before us that we never turn our attention to the

energy channels (nadis) in the body. The confluence of

interior world.

these three nadis is the ajña chakra (the center between the eyebrows), and from there begins the passage

Thinking that the best way to decipher the

(Brahma nadi) to the highest realm of consciousness,

meaning and purpose of the Khajuraho temples would

which in the temple of the body is the sahasrara

be to work our way systematically through the com-

chakra, the seat of the Supreme Being. Passing through

plex, we set off for the temple in the farthest right-hand

the confluence of the three rivers, I entered the inner

corner, commonly believed to be dedicated to the sun

chamber and saw a small statue of the sun god standing

god. This time I decided to make a cursory survey of

in a niche behind a small altar. “Aha!” I thought, seeing

the whole temple, exterior and interior, and then study

the simple, unadorned image of the sun here in the

both systematically. Climbing the platform, I walked

inner sanctum. “The truth is simple. Its beauty cannot

around the temple, noting that the carvings were

be measured by worldly yardsticks. The soul does not

arranged in three main layers, each with its own partic-

seek acknowledgement from outside for its fulfillment.”

ular characteristics. Then I entered the interior, deter-

The elegant simplicity of the inner chamber

mined to avoid analysis. Instead I wanted to see only

gave me a clue as to how to use this temple as a map.

that which captured my attention spontaneously. In this

I went back outside, scanned the

frame of mind I traversed the narrow passage that led

whole structure—the steps lead-

to the main hall. In the center was an elevated square;

ing up to the square platform

in the dome above it I saw a design that looked like a

and the tapering temple building

yantra. And there in a corner, I glimpsed the figure of a

in the center—and the relation-

mother cradling her infant.

ship between vastu shastra

Adjoining the main hall was the entrance to

(sacred architecture) and tantra

the inner chamber. Statues of the sacred rivers, Ganga

became clear. I understood how

and Yamuna, stood on either side. But I saw no statue

the vortex of energy located at

of Sarasvati. I told myself that just as the Sarasvati

the perineum serves as the

foundation of that complex structure that is the human

It is the second layer that makes the mind

body, why this vortex is called muladhara (“main

quiver and time freeze. Here are gathered a bevy of

base”), why it is depicted as a square, and why the

nymphs and damsels, come to attend the wedding of

radiant oval-shaped shiva lingam sits in the center of

Shiva and Parvati. Here Kama Deva (Cupid, the god of

that square.

desire, who was reduced to ashes by the flame that

Now I shifted my attention to the exterior

flared from the third eye of Shiva) stands restored to

walls. I walked around the temple four times, looking

life, an arrow of flowers fitted to his bowstring. Having

closely at each of the first three layers of images in turn.

his abode in the minds of all living beings, Kama Deva

The fourth time I walked around the temple I surveyed

has stirred the psyche of all the wedding guests: young

all three layers together, comparing and contrasting the

and old, the higher gods and the lesser gods, mortal

nature and characteristics of the images carved into

men and women, saints, sages, and yogis—all are in a

each. I tried to understand their role in the world of

festive mood. Here we see Shiva’s host of attendants—

matter and energy, as well as their place in the celestial

ghosts, goblins, demigods and goddesses, and demons

realm that scriptures depict through myth and symbol.

of various shapes and sizes—giving full rein to their

What I discovered was startling.

tastes and interests. All is celebration. Shiva, no longer

The motifs in the bottom layer depict the full

an ascetic with matted hair and a body smeared with

range of our worldly experiences—pleasure and pain,

ashes, is here transformed into the most handsome

success and failure, loss and gain, birth and death.

bridegroom in the three universes. The allure and charm

Here horses and elephants serve as beasts of burden, as

of his best man, Lord Vishnu, puts millions of Cupids

pleasure mounts, and as machines of war. Here the

to shame. Even though much has been made of

human figures busy themselves as carpenters, palan-

Khajuraho’s erotic art, I was surprised to see that rela-

quin bearers, hunters, reapers, threshers, soldiers,

tively few of the images are sexually explicit, although

tradesmen, and royalty. The women cook, weave cloth,

many have a romantic flavor. But in every sculpture you

sweep, nurse infants, play with children, bathe, and

can see the perfection of aesthetic expression—this is art

apply henna. Everyone here is busy finding their way

at its finest. Some of the more sensational erotic images

through life’s myriad

depict behavior that is unacceptable in civi-

tasks and challenges.

lized society, yet the truth of the matter is that even in the most evolved societies there are pockets of those who involve themselves in all manner of licentious behavior. Here, while giving graphic expression to the full range of human life, the artists captured it all in an aesthetically graceful manner.

our destination, yet the stream of life carries us along. The natural urges for food, sleep, procreation, and selfMoving my eyes up to the third level, I saw

preservation are common to

statues of the highest-ranking gods—Vishnu, Brahma,

all humans, yet every individ-

Shiva, Indra, and their consorts. This row emanates a

ual is unique. Our physical

sense of power, dignity, and grace, for these are the gods

capacity, emotional maturity,

of protection and nourishment, the presiding deities of

and intellectual grasp are

nature’s finer forces. All are endowed with the unre-

never identical, and so our

stricted power of will, limitless virtue, beauty, knowledge,

perception of the world

and pure, selfless love. Compassion is the hallmark of

varies. And yet all of us see a

their being—all they know is love and all they do is give.

difference between pleasure

Above this third row the temple narrows into

and pain, loss and gain, suc-

a square cone covered with designs that grow increas-

cess and failure, honor and

ingly more abstract as it rises to the peak; there the

insult. None of these experi-

structure comes to a point and dissolves into limitless

ences last long, and yet we

space. I stood entranced by the unspeakable beauty

busy ourselves in clinging to

emitted by the space where the sky kisses the tip of the

those we like and trying to rid

temple. Is there a piece of art anywhere in the world, I

ourselves of those we dislike.

wondered, that can rival the beauty manifesting from

At the same time our natural

the tip of this temple? Does the beauty emanate from

urges dictate that we must eat, sleep, enjoy life, seek

the temple, or from the space, or from the union of the

success, and, above all, survive. This is life. And this is

two? This beauty has no form, no boundary—only a

what is depicted here in the bottom layer of the tem-

frame of reference, the place where the tip of the temple

ple’s exterior walls. No matter what our profession, we

meets the sky.

experience fear, insecurity, hatred, jealousy, and greed interspersed with intervals of joy, pleasure, honor, generosity, and love. Only when we are free from these

sciousness stretched from the temple’s platform to its

issues do we have the opportunity to explore the deeper

top. It was inside me and I was inside the temple; the

dimensions of life and experience the fulfillment that is

temple was not different from me. “Can there be an-

not found in this base level of existence.

other laboratory where we can study life so effortlessly?”

The greater our freedom from fear and doubt,

I wondered. “Is there a scripture that explains life as

the greater our ability to enjoy this world. The realm

vividly as these temples do? Is there any teacher who

that is not engulfed by the darkness of fear and doubt is

can impart a vision of the full spectrum of life in such a

the playground of celestial beings. This is what is

practical and experiential way?” In a flash it was all

depicted here in the temple’s second row. For those who

clear: We come to this world without knowing who

have reached this level, life is a celebration, a heavenly

sent us here. We are born, and yet we know neither the

sport here on earth. Here life is beautiful, for Kama

cause of life nor its source. We have no knowledge of

(continues on page 96) >>>

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As I stood there absorbed, I felt as if my con-

67

distracted, disoriented, and entan-

Khajuraho

Matrix of Love

(continued from page 67) Deva, the god of desire and plea-

2002 AUGUST/SEPTEMBER

gled that we forget the higher pur-

the journey through the first two

pose and meaning of life. During

levels, we reach the level of realiza-

the spring of life, celestial nymphs

tion depicted in the third row of the

descend from heaven and make our

temple wall. Here are the higher

body, mind, and heart their play-

gods, such as Brahma, Vishnu,

ground. Kama Deva shoots his

Shiva, and Indra—the forces of cre-

arrows and we become his victims

ation, preservation, and demolition,

joyfully. When we realize that we

and the mighty force that executes

have become the victims of sense

the divine plan. These lofty beings

pleasure, some of us impose

are accompanied by the protectors

restraints on ourselves and suffer

of the ten directions (digpalas).

from suppression. Some of us care-

Wisdom and compassion are the

lessly flow with the current and are

hallmarks of the divine forces resid-

swept away by indulgence. The rare

ing here, and it is here that we find

ones among us enjoy all the plea-

a clear direction. Confident that we

sures of the world without drown-

are on the right path and will reach

ing in them, for they remain ever-

our goal, we put our whole mind

aware of the higher purpose and

and heart into all our endeavors.

meaning of life.

This confidence opens the doors to

How beautifully this state

self-trust, courage, and enthusiasm.

sure, has imbued it with his own

of life is depicted on these walls!

Patience and endurance become

joy. Spring has arrived. Shiva, the

Looking through the eyes of those

part of our nature; sloth and

spirit within us, who had lost his

who created these temples, it is

despondency vanish forever. The

taste for life and resorted to asceti-

clear that this second row of images

indomitable will of the soul

cism, no longer sees the world as a

is a dynamic depiction of the ener-

(sankalpa shakti) begins to flow

prison. Determined to enjoy life in

gies that preside over both love and

through our thought, speech, and

its fullness, he has returned to the

lust, granting either spiritual free-

action. In the language of tantra,

world to meet his bride. He is beau-

dom and fulfillment or sensual slav-

this is where we gain access to the

tiful, his best man is beautiful, and

ery and frustration. Where else in

manipura chakra, the navel center

his bride is beautiful. That’s how life

the world can you see a portrayal

filled with shining gems.

is when we are no longer in the grip

of divine love imbued with purity

of fear and doubt. Trust in ourselves

and devotion side by side with

tion we know that the force of

and faith in life returns. Infused

images of unbridled lasciviousness?

divine protection is watching over

with self-appreciation and self-

As Swamiji said, a human being is a

us. Why worry or be anxious? We

respect, we actively seek fulfillment.

combination of both divine virtues

also know that our personal desires

and subhuman tendencies. The spir-

and ambitions are a reflection of the

Here at this level of life

96

When we have completed

Kama Deva, the god of desire, fol-

itual journey begins with the recog-

lows us vigilantly. The Creator has

nition that a welter of thoughts,

assigned our minds as Kama Deva’s

feelings, emotions, urges, and habit

abode, and we never know when

patterns swirls within us; we

and how he will shoot his arrows.

become true spiritual seekers only

That is why, while partaking of the

when we adopt the techniques of

celebration of life, we become so

self-transformation.

At this level of our evolu-

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divine will, and we know that all of our actions, no matter how worldly some may seem, are leading us toward inner freedom and fulfillment. This realization helps us live in the world and yet remain above it. Here the distinction between worldly duties and spiritual practices vanishes. In every situation and circumstance of life the upward move-

Circle #46

ment of the soul continues. Propelled by inner joy, it travels upward. The journey beyond this point is represented by the higher

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within. Scriptures call this spontaneous process an inward journey. This temple is a perfect map of the inward journey. It is the

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temple of the sun god. Some >>> Circle #44

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Khajuraho (continued)

people call it the temple of Yamaraja, the Lord of Death, who Circle #59

is also the son of the sun. Still others believe it is the temple of Chitragupta (the god of hidden mystery), who in Hindu mythology is described as the adviser to the Lord of Death, the overseer of the process of dying and what comes after. The ambiguity is itself significant. How many of us really know about the great temple of our body? Is it merely a genetic extension of our parents? Is it just a locus for experiencing pleasure and pain? Is it simply a vehicle for transporting us from the delivery room to the funeral home? Is it the abode of a conscious being who is busy exploring the vast sensory world? Is it simply a vehicle for the mind? Or is it the meeting ground for the individual soul and universal consciousness? The narrow passage lead-

Circle #34

ing to the main hall of the temple, the elevated square in its center and the unique yantra carved out in the dome above it, the inner chamber adjoining the main hall, the statues of Ganga and Yamuna—all are a

2002

graphic portrayal of the soul’s jour-

AUGUST/SEPTEMBER

ney from the limbs and organs of the physical body to the energy channels in the subtle body. The images and other designs found on

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the interior walls tell us explicitly Circle #15

what goes on in our astral body when consciousness stands at the threshold of death. How profound is the

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image of the mother, protectively cradling her infant, that is tucked away at the edge where the supporting pillar meets the dome! During

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the last moments of our life, when the conscious mind, along with the nervous system and brain, slips away and even our memory no longer accompanies us, who is there at the edge of our consciousness to

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watching over her helpless baby (the departing soul), which comes with

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Circle #25

setting, years of study may be required to see this, and even then, it may remain bookish knowledge and never become a living reality. I stood there sharing my understanding of Khajuraho with my companions. Yet I knew something was missing. I had no recollection of Swamiji ever talking to me about the Chitragupta temple. It was reverence for the Temple of Sixty-four Yoginis that held the central place in his heart, and I was convinced that it must hold the key to completing my understanding and uncovering the mysteries of all these temples. As my eyes again fell YOGA INTERNATIONAL

on the bottom two rows of figures I said to myself, “Fear and doubt hold us back from enjoying nature’s abundant gifts. We know that life is precious, yet we rarely find the

99

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Tantra Seeing her army

Tantra is the path of quick and certain results. Yet we must begin this spiritual quest like we begin all other journeys—by starting where we are.

grind to a halt, the Divine

Khajuraho

— Pandit Rajmani Tigunait, Ph.D.

(continued)

Mother summoned her beloved son, Ganesha. Marching fearlessly, he reached the immobilized

of it. From where can we get this

army, and with his powerful tusks

motivation? Philosophical knowl-

he crushed the yantra and blew the

edge and intellectual understanding

dust away with so much force that it

are not enough.” Then I remem-

vanished from the known universe.

bered a story from the Brahmanda

here in our world. The benevolent

Purana. A demon named Bhanda-

bound by laziness, miserliness, inferi-

thing”) was born from his own

ority complexes, sleep, drowsiness,

ashes, and after conquering the

procrastination, a lack of self-esteem,

entire world, he went on to conquer

and the loss of self-identity. Despite

heaven. When the denizens of hea-

countless schools, colleges, teachers,

ven pleaded with the Divine Mother

preachers, temples, and mosques,

merge their spiritual path

for help, she summoned all the god-

still we find ourselves stuck. Where

with worldly interests. If we

desses—the benevolent forces of cre-

is the empress of the universe and

understand how tantric rituals

ation—and marched on the demon’s

where is her son? My long-cherished

work and what makes them

capital. As they approached, the

conviction told me that the answer

effective, we are on the way

demon threw a yantra over them, a

to these questions could be found in

to learning how to use tantric

yantra imbued with the powers of

the Temple of Sixty-four Yoginis.

wisdom in our daily life to

laziness, miserliness, a sense of infe-

That is where, for ages untold, she

bring about both worldly and

riority, sleep, drowsiness, procrasti-

has been residing with her son. That

spiritual success. Reading

nation, a lack of self-esteem, and

is where the knowers of the mystery

the loss of self-identity. Under its

seek her help, and that is where,

potent spell some of the goddesses

driven by compassion, she com-

fell asleep instantly; the rest were

mands her beloved son, Ganesha, to

overcome by laziness, drowsiness,

vanquish the forces of fear and

and procrastination. “Why bother

doubt. We determined to find the

conquering anyone?” they thought.

place the next day.

“Who knows if we will win? And if

Coming in the next issue: Coming the next issue: What we in discovered at the What we discovered at the Temple Yoginis. TempleofofSixty-four Sixty-four Yoginis.

eople embarking on a spiritual quest often find

it difficult to comfortably

TANTRA UNVEILED can be the first step in this incredible spiritual journey.

TANTRA UNVEILED:

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•

rescue? Our present is uncertain,

www.HimalayanInstitute.org

but the unknown future is even

Himalayan Institute Press

more frightening.” And so with these thoughts, even those who 020557

2002

Will the Divine Mother come to our

AUGUST/SEPTEMBER

forces within us have been spell-

sura (“the demon that spoils every-

P

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This is what has happened

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remained awake were rendered inert.

Pandit Rajmani Tigunait, Ph.D., scholar, philosopher, and author, is Spiritual Head of the Himalayan Institute. His most recent book, At the Eleventh Hour: The Biography of Swami Rama, is available from the Himalayan Institute Press (800-822-4547 or www.HimalayanInstitute.org).