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The meaning of spiritual education

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Tantra, such as number of dualist spiritual traditions, invites us to recognize and experience the absolute within the conditioned world: to look for the seeds of eternity in the short-lived fruit, joy in the time of affliction, love when there is fear, peace in the throes of the war… recognize the duality at the heart of the dual experience.


If the intent of the knowledge of scientific, psychological, artistic, cultural, medical types… focuses on objects, of contingent forms – that these are techniques, concepts, or relational modes – and aim to communicate to stakeholders the tools enabling the development and growth of the person, spiritual education, for its part, proposes to exceed these identifications to recognize step by step what is real and what is illusion For more towards the lively perception of this ultimate reality which is the background of any conscious experience. If the transmission of objective knowledge aim, and it is respectable, to find answers to our questions and difficulties physical, emotional, mental, spiritual education, even if it can in a first time look similar to the following in its forms, leads gradually and invariably its recipients to call into question the very existence of the issue or problem.

The spiritual teaching is not intended to give a description of what would be this absolute or characteristics, masterful and peremptory manner. The description of this space is inaccessible to any formal reduction. Education aims to highlight, from the heart of this experience of contingency and darkness, the clouds that are shading, here and now, with the advent of the light of the Kingdom. Whatever its form, the spiritual Word is before all a performative discourse, a verb acting as and where it is stated, a word that carries with it a power immanent transformation and revelation, in its very essence, regardless of its content.

If there is a part of teaching which is based on conceptual materials, these have vocation not to feed attachment to an abstract and intellectual of the world design, but to concretely resolve existing mental barriers, inappropriate beliefs, erroneous interpretations. Education aims not to denigrate the temporal world, but to use its density even to point towards the ultimate recognition, embodied in words, techniques, in images, sounds…

Education will be all the more efficient it will be direct and simple, if this is admissible by the environment, because the ultimate reality is also one whose essence is the simplest, most obvious, most natural – complex forms being the prerogative of the complex of the dense material developments. This is the reason why, when the aspirant is ready to listen to him and not demand more to be fed entertainment addictive of secular life, quests relentless intensity and excitement that table ever encounters with the self, spiritual teaching resolves to pure silence.

Education is not transmitted through a person or a group, it is the ultimate reality that points to itself. If someone at one point identifies to what is simply a time function, missing this absolute, which is in essence rather than the void of form. This is the paradox of Awakening: just ultimate presence becomes absence, and the absence becomes presence. Buddha reflected it in these terms: "the form is empty, and the emptiness is form. »

There comes a point in the process where it is recognized that there is no particular teacher, since there is simply the relative perspective, at the forefront of the world of the forms, a theatre of shadows and lights on the stage which a multitude of puppets in interdependence play the game imposed by their role in the large living room. But since the eternal perspective, each part, even the most miniscule plays its perfectly arranged partition at all, taught in perfect harmony to the entire cosmos in a timeless relations, both totally free and historically conditioned set, exactly that every atom of matter, each structure and organization needs to receive at all. Everyone, as a singular and holographic undivided consciousness contraction is the teacher of his own world, his subjective world. Like us all night, became the hero of his dreamlike travels, we are all in this instant Messiah descended on Earth performing perfectly and since the first day of our birth the work of love and redemption of the cosmos. But we play to ignore this truth until this ignorance is necessary for the fulfilment even of this mission.

What then is the reason for education if everything is perfect everywhere and every moment?

The meaning of education is often misunderstood when it is considered in a sense utilitarian as an opportunity to develop a power to change something to what is, whether it is the character of the foreground (the ego which local consciousness is primarily identified) or world say outdoor (what local consciousness is primarily not identified). The meaning of spiritual transmission lies instead in its total absence of pretension to change anything whatsoever to reality. Instead, the authentic spiritual floor acts as a diluent which would gradually erase the shadows that constrain our ability to recognize perfection of existence, 'mine' and the ' joint World ", here and now. To the object that I contemplate, change nothing but widen the look of the subject until it comes to the world. The moment where I'm no longer "neither this, nor that" ('Neti neti' in sanskrit in the tradition of vedantic) is the recognition of the pure contemplation of what is. Judgments and thoughts dualisantes come over tinting pleasure/suffering, in good/bad experience but returning their status as an object, in an immaculate ocean of light and love – the ocean of original milk of the Tantric tradition.

We mention here an abstract perfection or intellectual, we refer to the experience significantly felt this perfection in all parts and at all levels of the body, quiet and continuous enjoyment who sings forever in the heart of every cell, every second, every cycle of inspiration and expires. It would be pointless to claim to the perfection of the world from a point of view simply mental and theoretical, if this is not recognized, lived as a complete experience at all levels of existence: the level of mental understanding, at the level of the emotional experience, at the level of sensory experience. It is not to proclaim the perfection of things, but of indiscreet look, directing attention to the veil which is interposed between it and the reality of the experience, first to comment, judgment and evaluation.

Since we are all one each for the subjective cosmos that we feel the teacher of the world, how so, from this point in the flow of historical time, can we testify to the underlying divine reality? Each tradition offers its metaphors, stories, technical, specific images… In which we subscribe through Nava-Tantra tends to focus on the integrative dimension of experience, i.e. to welcome in its midst all the conceptual, emotional and somatic perspective celebrating divine flavor. Just as bees do not visit the flowers for herself, we live on the nectar of experience, and our nature lies exactly in this nectar that escapes any seizure or formal reduction. The place where I am in my life, how can I as a person, as a unique perspective of the absolute itself testify, pointing the ultimate reality of God?

And there lies the paradox: we design e.g. saints as human beings who should be perfect, made, insensitive to all temptations and suffering of the world… But that is exactly the opposite. The saint is perfect not to the meaning where it would have changed what is its alleged imperfections; It is perfect to the extent that he no longer sees its packaging and limits as imperfections: its conditionnings and limitations are recognized as being the richness and the content of its mission of teaching.

The truth even my life mission is in what I want at this moment as my imperfection, my contingency, my mediocrity. Because that is exactly the place where I am confronted with clouds that I have not yet recognized as such and I detect the presence by the shadow that she plans on the subjective world that I perceive. My mission is precisely and simply to consciousness the veils that darken my appreciation of the Kingdom here and now. And in doing so, I become the saviour of this world.

So here's the question that everything everyone can ask: ' what are my own difficulties here and now, the veils of ignorance that make me consider that there is something to change in what presents itself in my experience shows? '' We could mention some of these shadows among the more commonly shared: "I need to be loved, recognized", "I have not the right to have needs", "I have to be strong, I do not have the right to be low», «I have no value, I am not worthy, I do not have the right to exist»,"I do not deserve", etc. All those figures that conditioning the joy of being alive to meet a specific need, to the confirmation of a story, an old memory, weave veils of ignorance which arise from inadequate identification to the form, i.e. part of the experience of the here and now – part who will yet at one time or another, that take a few seconds or thousand years dissipate as she appeared, like a mirage.

We are somehow each a face of God, a particular Angel come take care of a part of the Kingdom. The soul is the part of God in charge of taking care of the individual body, to protect, to serve him best, i.e. perfectly, since our resources are exactly the measure of our mission. We are not this body, we are the part of the spirit one which has the mission of loving and caring. But when this part of God forgets what she is and begins to identify with the organic body, she begins to feel trapped, limited, she feels the lack, fear of dying or getting sick, the disgust of the flesh and organs, etc. And instead of loving and caring, we begin to judge, assaulting or even, to battering which we came to take care. What I call my body is not disassociated from my environment, it is a subset of the whole in energy interdependence with the other sections at all levels. We are highly dependent on our environment, and it is also a reflection of what we internally. If I live in a world of conflict and intense emotions, and I suffer from, this speaks of my own conflicts and internal inflammation. Conversely if I do the subjective experience of a world of peace – and this has nothing to do with the peace objective: Etty Hillesum, Jacques Lusseyran, or Viktor Frankl, to cite them, made the experience of inner at the heart peace in the concentration camps.

Education can translate to different levels of density and identification, this does not always come from the sole Source. A nondual teaching Chan Buddhism for example may seem more concrete, pragmatic and landowner, as taught by a jnani of vedantic tradition, which is more abstract and conceptual, nature but also more efficient for those to which it should be. Each contender has his own talents and needs, this is the reason why some may spend their life with one master while others will need to combine different teachings. Others still simply will be taught by life, without that it does need to take the form of a master human. Education is always accessible when I grow me the full awareness of the experience, I remain in silence, and that I will not yield to the temptation to let me suck the vortex of the world of phenomena.

Working groups, training courses, seminars and retirement are privileged spaces to cultivate this continued presence on silence that resonates in the background of dualistic Symphony. The collective dimension of these sharing and exploration time strengthens protection against disruptive influences of a society whose related pathologies are only reflections reversed in our own areas of darkness. Tantra we invite you to experience the recognition, in the free play of life as it stands, without dogma or rule a priori. These groups also are an opportunity to experience and put into practice these teachings in a context of freedom psychological and body which is generally strongly méjugé in contemporary society. It is a path that is not suitable for everybody, which requires some capabilities, like each of the other possible routes, that they take to instead of exploring the world in its diversity, the monastic retirement security wild, or the sober aridity of an anachorese.



Spandakarika: the song of the shiver


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The Kashmiri shaivite school the Spanda or vibration is to Vasugupta founder who lived in the first half of the ninth century. The Spandakarika, or singing of trembling, is one of the essential of the revealed directly, Tantric Kashmir Shaivism texts in a dream to Vasugupta by Shiva. This song exposes the essence of Tantra in 52 stanzas. Ksemaraja, a master of the tradition says that this song of the thrill is the presentation of Mahamudra, often translated by "the great seal" and the Kashmiri people as "the great cosmic movement". Abhinavagupta, philosopher and Tantric master of the eleventh century, pays him homage in the Tantraloka.

This yoga seems to have been the form that preceded hatha yoga. Its simplicity even actually its difficulty. Masters the oldest tradition came to the conclusion that everything was movement in the universe. They saw everything, including material, as consciousness and invented a yoga to the measurement of this achievement.

"The Sivasutra belong to the school of the Spanda, founded by Vasugupta; they are the cornerstone. The originality of this school comes to the spanda; Vasugupta was indeed the first to appoint spanda free power that enlightens, gives life and movement to everything that exists. Spandatattva, ultimate reality as vibration is the universal consciousness: consciousness both Act and rest, a rest that ever she left, an act that never falters and which, Furthermore, flourishes. […]"(In Liliane Silburn in: Sivasutra and Vimarsini of Ksemaraja)"

1. We offer our praise to the Lord, source of the glorious deployment of the wheel of energy, to him who by opening and closing the eyes disappear and appear the universe.

2. What remains about it created, in this whence he emerges, this obstacle not nowhere, since, due to its essence, nothing can obscure it.

3. Although this (spanda) spread in separate sleep, sleep and other States, which are in fact non-distinct from him, it is deserted never its own nature of subject that perceives.

4. It is obvious that forms of consciousness "I'm happy, I'm unhappy, I'm attached" have their whirling existence on the other hand, there where is hatched frame which connects the States of happiness and other.

5. There where there is neither pain nor pleasure, noticeable thing, collecting agent or insensitivity, the lies that exists in the supreme sense.

6-7. The reality from which it has deployment, maintenance, and resorption of bodies all associated to the internalized wheel of energy – together who, unconscious, behaves as if he were conscious self – such a reality should be carefully scrutinized with zeal and respect, she whose autonomy is innate and universally prevalent.

8. This is certainly not to the incitement of the sting of his own desire that human acts, it is only through his contact with the power of the self that he identified with him.

9. As soon as calms restlessness that which rendered powerless by the impurity that is clean, aspire to tasks, then the supreme State turns.

10. Reveals himself to him, indeed, its nature without artifice that characterize the omniscience and omnipotence; there and he knows and he made everything he desires.

11. From where comes the miserable stream for which remains as hit wonder when he contemplates his own nature of Sustainer asset?

12. Non-being is not the object of mystical experience, but in this State there is no immunity because it is subsequently referred with the certainty that "this has existed.

13. It known as shadow is still comparable to the State of deep sleep. But it is not the same reality which cannot be object of memory.

14. Agent and action expressions, means here two States of the spanda. The action is perishable, but the agent is imperishable.

15. Only the effort that goes to the Act to be done is here destroyed. This effort being wiped out, the unawakened imagines that it, too, wiped out.

16. With respect to the modality internalized, interior of the qualities of omniscience, etc. it can never be annihilated on the pretext that there is no perception of "other".

17. The perfectly awake a perception uninterrupted this vibrant reality always in the three States, while the other is only at the beginning and at the end of these States.

18. The Omnipenetrant, indissolubly United to its supreme energy shines in both States (dream and sleep) aspects of knowledge and knowable. On the other hand, it is the consciousness even.

19. The emanations of the vibration special, starting with the qualities, which cover their essence thanks to the generic vibration that they are taking to support cease forever to divert the path who knows.

20. But these specific emanations, still scrambling to conceal their own seat, rushing those whose intelligence is not awake in the terrifying whirlwind of transmigration to which it is so hard to escape.

21. Accordingly, one who is always keen to discern the vibrant reality access without delay to the innate nature, even if it is in standby state.

22. At the peak of the furor, elated or scared and more knowing what to do, or still running breathlessly to save his life, a yogin reached the area where the spanda is well established.

23. Having firmly taken the spanda for support, it is settled, resolved to necessarily do what it will dictate.

24. Taking rest, the inspired and expired breath leaving the area of the egg of Brahma (the world) are absorbed in the middle way depending on an ascending path.

25. While this great ether where Sun and moon dissolve, the yogin to the confused mind falls into a sort of dreamless sleep while the awakened has more no sail.

26. When they took power, the mantra, with the power of the Knower, perform their functions as do sensory organs of humans gifted body.

27. And even there, immaculate, quiescients, they gobble up, United at the thought of the worshiper. they are the nature of Shiva.

28-29. Since the individual is identical at all because it is the source of all things and in a consciousness that he recognizes this (28) identity, there so as Word, meaning, thought, point state that is Shiva; It is the subject who enjoys and which always and everywhere is held under the aspect of what he enjoys.

30. Or as one who holds this knowledge (that everything is Shiva) and which, constantly vigilant, perceives the entire universe as a game, is one issued living, no doubt this.

31. This even is the appearance of what is contemplated in the heart which contemplates; for the faithful to the yearning in unison is identification with what is contemplated.

32. This even is the acquisition of Ambrosia, even is the seizure of the supreme self, even is the introduction to the nirvana that gives the real nature of Shiva.

33. As well as during the sleep state, making emerge Sun and moon, Shiva which supports the universe, eagerly sought, grants the satisfaction of desires rooted in their hearts to human beings equipped with a body.

34. Similarly during the dream, standing at the junction, the le Seigneur Lord reveals without a doubt, still more clearly the things that aspire one whose never keeps the attitude of love.

35. Otherwise, the free emanation, by its nature, will continue to the course of the two States of sleep and dream is perpetually playing the yogin as of the ordinary man.

36. In truth as an object that is not distinctly seen despite the attention that thought him ready, becomes more and more distinct when examined with the pressure exerted by his own power,

37. Similarly from the supreme point of view, regardless of the form, place or the State, the thing comes without delay to the yogin who seizes the power of the spanda.

38. Once it seized power, it performs same duties exhausted and, although that very hungry, it also soothes his hunger.

39. If, in the body which takes to support this vibrant reality, omniscience and other powers, similarly, taking to support his own self, it is everywhere that one will become such (omniscient).

40. The indolence, the abductor, rampant in the body; its spread is due to ignorance. If it is "delighted" under the influence of the Enlightenment, how this indolence would remain then, when its cause is no longer?

41. At the one who devotes himself to a single thought, which is 'other', here is what must be recognized as cosmic awakening. But we experience it by yourself.

42. From there proceed immediately and light, sound and form, and supernatural taste, causing agitation in the be bound to the body.

43. One who remains motionless, spreading awareness in all things as at the moment where there is a desire to see, then… but what good say more, he experienced it by itself.

44. It remains still wide-awake collecting the sensory domain by using knowledge, that he erected all things in one place, and nothing will torment.

45. Despite its true nature, its glory to being thrilled by his activity limited, and himself being reduced to the State of object which enjoys all the energies derived from the multitude of sounds, it is called be enslaved.

46. The irruption of the reactions, it is for him the loss of flavor of the supreme Ambrosia; Accordingly, it is reduced to the State of dependency and this irruption is to field the subtle elements.

47. And for him these energies are always eager to obscure its essence because the reactions would not arise if they were not closely related to the words.

48. This Shiva energy generating the activity to form servitude when she lies in being enslaved, but recognized as the road giving access to the self, it is she who gives the liberating perfection.

49. Hampered by the eightfold from fortress of subtle and thought with elements, agent of individuation, discriminatory intelligence, dependent being is subject to experiments due to reactions which proceed from this fortress.

50. As a result he wanders. Examine therefore the cause able to eliminate this passage of existence in existence for him.

51. But when it is rooted in one place (spanda), then controlling appearance and dissolution of this subtle body, it accesses the subject State experimenting and it becomes the ruler of the wheel of energy.

52. I pay tribute to this wonderful 'word' from the master to the extraordinary sense, boat making cross the unfathomable ocean of doubt.

From: Spandakarika (Trad. Lilian Silburn)

-Sivasutra (of Vasugupta) and Vimarsini of Ksemaraja. Translations and notes by Lilian Silburn. Ed. De Boccard, Institute of civilization Indian (Fasc. 47), 1980-2000
-Spandakarika, stanzas on the vibration of Vasagupta and their glosses (Bhatta Kallata, Ksemaraja, Utpalacaria, Somanada). Translations and notes by Lilian Silburn. Ed. De Boccard, Institute of civilization Indian (Fasc. 58), 1990-2004.

Why Nava-Tantra?

A Non-duality Tantra for the 21st century

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Originally the sanskrit Word tantra is composed of the verbal root 'tan' and the suffix – tra, and folk etymology interprets it in two Sanskrit words: tanoti 'expansion' and trayati: 'liberation'.

Tantra is etymologically understood as "the art and the science of expansion of consciousness and the release of energy", and Nava-Tantra, refers to the extension of this revelation (from Sanskrit नव, 'new' nava, तन्त्र tantra ').

the final journey

Simply browse the proposals rich and varied from multiple websites, blogs and videos online in recent years, around the current Tantric imagination, quickly put us in front of a great confusion of speech levels. Confusion which often emerges a strong incongruence between the displayed spiritual aspirations and implementing concrete of these aspirations in guidance, support group and teaching contexts.

It is common to see Tantra and its related practices, linked to the general field of personal development. The speech (spirituality integrative and non-dogmatic, celebrating the body and male/female archetypes, unconditional love, sacred sexuality, overflow of ego, awakening quest, etc.) serves all frequently pretext to proposals and aspirations frantically fed by the sole desire of contentment and egocentric of the small person capacity, when it is not that simple passions libertines or even prostitution.

Categorize the Tantra in the field of personal development is an aberration. Because Tantric vision is primarily and originally a mystical vision as such, if it is initiated, if it is original in the person as she experiences here and now aims at the reduction of ego, and not to its development or its growth. This is not to strengthen or enhance the personality of new tools, new weapons, but rather instead weaken, impoverish it.

By poverty, as well as already underlined in Meister Eckhart, it is not physically hear poor – and personality is invariably very clever to reclaim any vow of chastity, or hardware unselfishness as a new place for identification and pride: it is stronger than the spiritual ego ego, that of all the fanatic of all time and religion. It is more essentially to hear spiritually poor: "happy are the poor in spirit, because the Kingdom of heaven is theirs!", it means 'Be poor in knowledge, belief, belief, certainty, attachments and releases!').

"Now there are two kinds of poverty. Poverty outside, good and very commendable when human lives voluntarily by love[…]. But the word of our Lord, it is another poverty, domestic poverty; as it says: "blessed are the poor in spirit. "Be, I beg you, such poor understanding this speech because, I tell you in the name of eternal truth, if you become not similar to this truth, you will not be able to understand me. »

Meister Eckhart (Beati pauperes spiritu)

This place of not knowing, something that is no longer the ego opens to the innocence of the moment, an experience that offers itself, second by second, in its irreducible singularity. The moment is eternity, if it is lived without memory.

No need to know the religious doctrines of the various philosophical and spiritual traditions from around the world and all the antediluvian or historical eras to meet this space. The true knowledge, the ultimate synthesis is exactly and precisely the experience of one. Neither more, nor less. Everything else is decoration and frivolity.

Some initiatory traditions can have a time function to deconstruct mirrored my certainties, by highlighting the counterintuitive or paradoxical proposals (the famous koans of Chan Buddhism...). I thought I was living in this reality, in this sphere of certainty, and suddenly a vision baffles me, makes me a cognitive, affective, sensory experience that exceeds this sphere, which can no longer be be absorbed without damage. It is the experience of the overflow of the offsetting of awakening. In a second conscience, my reality opens to something that cannot be incorporated into the old framework, and I discovered that the opposite of what I thought is also true and that what I was thinking is also wrong. Neither true nor false. And true and false, all at once.

The teachings of non-duality have thus value to deconstruct a previous knowledge, if I keep and fétichise them, they in turn become of limitations. Spiritual, esoteric or mystical scholarship does not lead to the achievement of the experience. It may be a point of support or compensation until this experience of supreme intimacy is known. This is the famous finger that shows the Moon: once I saw the Moon, I have more need of the finger. But some remain attached to the techniques and knowledge as the Viewer to the finger. Is that the Moon continues to shine when no one is watching?

Who am I if I loose the belief in the truth of my model of the world?

Who am I if I open the possibility that the truth on which I built, developed my whole existence, my script of life, could prove to be false?

Even the vision of non-duality, in the end must be aborted, to touch the Source, one without second. As wrote beautifully "old child":

"Great music has little sounds.
The great image has no form. »

Laozi (Tao – Tö King)

Supreme technique, the latest knowledge, it is precisely to renounce any technique, to know everything. When I am withdrawing a thorn from the foot with another Thorn, I don't plant me second in the flesh instead of the first. I throw finally two spines. Otherwise, I still cluttered a new problem that came to take the place of the first.

Nava-Tantra is a mystical vision before being a theory or practice of development of the person or pursuit of pleasure. The passions, they are so-called 'positive' is to say by the person, or 'negative', rejected by the person not are not excluded, but they are more seen as an end in itself.

We read often the objective of Tantra would develop harmony the feminine and masculine, Yin and Yang, to reach magnificence in sexual ecstasy, or in sacred rituals. And this type of experiences or proposals can indeed happen, or not, during an internship or a Tantric retreat. But what are there that phenomena that occur at a given time, appear and then disappear, as they came. If I keep the memory, if I do not let die the resonance of this type of experiences in my body, if my conscience attaches to it, it has exacerbated and deprives new experiences, just as unusual, intense and subtle. And even worse, one such breakthrough, such contact with the background of reality, can help to strengthen the ego spiritual, always quick to appropriating what crosses.

Nava-Tantra therefore is before all a mystic, in the line of traditional wisdom schools thousands of years ago, but a mystical secular, free of frills folk of the East (Namaste, Shiva, Shakti, Lingam and Yoni…) and above all updated and enriched by all from contemporary contributions of our culture and of our time. Because if the truth can be one and unvarying period in time, culture in culture, the way to get there is function of specific obstacles that I have to cross. If the truth is one, the door that separates us is at each time new, and requires new keys, new more suitable formulations. Hence the relevance of a new approach Tantric, Tantra new (Nava means new in sanskrit), new not in its essence, which is eternal, but fresh and innocent in its formal implementation, its words and its rituals.

The Tantric vision cannot be anything that takes of the order of the contingency. The Tantric perspective, is the eternity in time, is the absolute in the matter, it is the Kingdom of heaven here on Earth. In other words: be in this world without being of the world.

Tantra aims – in the sense of vision – to this unconditional order, what is this from moment to moment, and I can never be separated. It can therefore never aim an object relating to the field of experience – even when this object is an experience of ecstasy, of Unio Mystica! Tantra aims – without ever directly – aim for in the ultimate subject which, beyond the reign of all phenomena, of all the images, desires, creates, and dissolved the dream of this reality in an ocean of eternal love: the spirit that plays with the world through each has forms it animates his breath.

This is the reason why he cannot by nature be a person awake. The condition for the supreme non-identifying experience is the absence of any identification to an aggregate of material, affects and thoughts.

"When you know you, your illusory ego is removed and you are not other than Allah!…". In other words: "Know yourself" or "Know your being" means "Know that you're not you" while you did not know. »

Ibn Arabi

Tantra offers a non dual metaphysical formulation similar to Advaita Vedanta. Is differentiates however stating that pure intellectual knowledge is not sufficient to achieve Bliss, it means to experience the intimate identity between the self personal and cosmic consciousness, represented by Shiva. In these practices, the body becomes an instrument and rather intimate spiritual realization.

The word tantra is derived from sanskrit "Tantra" which the root l ' idea of extension, but also one of frame or fabric. The tantras are texts "woven" by masters during the last twenty centuries, often written in sanskrit, but also in other languages of the India.

Find the intensity and transcendence in the most ordinary, such experience could be the motto of the philosophy of the recognition, inspired by Vijnana Bhairava Tantra. The issue isn't leakage out of the world, but freedom active in a world every moment recreated by consciousness. As expressed Pierre Feuga, "since Tantrism clutters even less moral than of theology.» "But here ' transgress means transcending, consume means consumer. '' The Insider consumes the world of appearances and realizes the most intense awakening within the material. What is poison for ordinary becomes cure for the tantrika. Is Tantric any man or any woman who assumes the life in all its aspects, clean and unclean, no leak of any kind, any man or any woman who perceives the universe as a field of experience sensitive and energy without prejudice of any kind as to what is desirable or not, any man or any woman who experiences a premonition that bodily enjoyment and spiritual awakening to magnify each other.

It is easy then to see how contemporary Tantra which ambitionnerait to enroll in the perspective exclusive personal research of pleasure, hedonism ego, development and growth of the person, of the relationship, feminine archetypes and male – still images, so generic as they – and even the awakening for the little self away from the vast mystical perspective proposed by the tradition!

The field of personal development is hopeless if it is confined to its own definition and refuse to sublimate beyond the single object of fascination: the development of the separate person.

To reconnect with this tradition of non-duality, we have no need for new big inclusive theories, new models for description of reality, of new theses of psychologies, etc… The Tantra of non-duality begins precisely when are abandoned all desires input and reduction of reality to concepts, dogmas, types, models, technical…

This is why in the transmission of the Nava-Tantra we don't teach techniques to achieve this or that State. So to speak, don't give practical instructions, we invariably invite attention through my field of consciousness: sensations, emotions, thoughts… to what I say yes, what I say no… whatever that is the situation, I'll be alone to meditate in front of a white wall, dancing or energy experience, physical or with a partner.

Observe… feel…

And offer… go to Source what made that cross me, and has never belonged to me…

It does not look the Sun in front, under penalty of burning eyes. The experience of the truth, or God, is of the same order. I do not aim to "Mindfulness", to the absolute surrender to the non-judgmental. All this is out of reach of the person. What is however my responsibility, is to become aware of what separates me from the light, the relaxation, the non-judgmental. I me extract the cloud – I see what I refused to see, what I said not – and I included this cloud in the broader sky by my presence. I included my 'no' in recognizing and welcoming environment, and in doing so, I integrate my experience rather than reject it. Then, the supreme luminary unfolds or not to my prayer, it does not depend on my person. In the same way that genuine humility is not the research of this humility, but the only contemplation of my small claims on a daily basis.

The ultimate key lies in the words reported by the Evangelist:

"Lord, if you want it, away from me this cup of pain. '' However, that this is not my will that happen, but yours. »

Luke 22.42

The person who wishes to something in particular, taken in his game grip and release, shadows and lights, is not the source itself. It is only a reflection, the short-lived offshoot of this source, the space of emptiness through which divine love manifests itself in the world forms.

The attentional proposals that we make during retreats and courses aims to bring to light the shadows, the obstacles, the clouds that intervene between me and the light. Highlight mechanisms, packaging by which I cut myself love, humility, the abandonment of the intensity of the experience which presents itself here and now. Watch what my experience is determined by a memory, a resonance of an earlier experience that I've not left to die…

Who observes what's playing? A who or what am I identified now? I do not what I identified, since it is the point from which I perceive my subjective reality. If you are on a high and gaze at the surrounding nature, you see all the landscape surroundings, mountains, valleys, rivers, forests, Plains… you are attentive to the sky, clouds, animals… the only point that you may not include in your eyes, it is the point from which you look!

The invitation of the Nava-Tantra is thus to fully experience what presents itself to intensely desire recognizing perfection, completeness and the need of life expressed in this form singular and unique, here and now. This is the reason why we offer any internship or program cycle such as 'Nava-Tantra n training modules on x years ". If there were a ready generic program that suits everyone reaching to joy, this would be from the centuries that the Mystics of all times and all cultures are experimenting and transmit. Each workshop is absolutely unique and emerges naturally from the energies, aspirations and desires of all participants who meet the name of love and consciousness.

"Because where there are two or three people assembled in my name, I am there in the midst of them. »

Matthew 18: 18-20

What presents itself within the group every moment is exactly what is best for each of the participants at this time, and facilitator's role is to listen to the form that appears, to conscientiously tensions, emotions and potential judgments and to accompany the experience, from lessons learned and proposals for structures until this form dissolves in the vast and quiet space presence.

I tell myself successful or not to be present, as a person, has no importance whatsoever, no particular value. What is the essence of the Nava-Tantra, it is joy to experience my conditioning, my passions and my limitations, instant in instant, and to recognize those conditionnings, passions and limitations as a richness of expression of the divine through the contingent corps.

From moment to moment.

Here and now.

Why something in particular, desire when I can all desire?

Recognize and experience the joy of unconditional being alive, through the various passionate experiences of existence, I am crossed by love or fear, joy or sadness, serenity or by anger, pleasure or pain…

By Nava-Tantra, it is this intimate joy to live, create and love that we aspire to celebrate, share and transmit.

Yves-Marie the Hour

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