Devotee:
Pranam, Gurudev.
Guru Shyama Khyapa:
Pranam, pranam.
Devotee:
Today, the topic I would like to learn about from you is Tantra Sadhana. It is a vast subject. Many of your followers on our "Gupto Sadhak Shyamakhyapa" YouTube channel and those who connect with us on Facebook Live, as well as those who visit you at Shantikunj, are curious. They want to know the methods of Tantra Sadhana and the preparations or activities involved. Sometimes we wonder if it is as simple as it seems. Since you have been associated with Tantra Sadhana for a long time, please enlighten us on these matters.
Guru Shyama Khyapa:
Currently, many young men come to me saying they want to learn Tantra. However, Tantra is a massive process. Usually, before one starts Tantra Sadhana, they must take a vow. You have to recite an oath. Why are you performing Tantra?
Guru Shyama Khyapa:
In the old days, parents of large families would often send one son to a Guru to become a saint. It was a common practice back then. Their wish was for at least one child to follow this path because there is a saying in Tantra that if someone practices it, their ancestors are liberated. Any ancestral curses or sins are cleared. That is why people back then would dedicate a son to Tantra.
Guru Shyama Khyapa:
But that system no longer exists. Today, Tantra is for the welfare of all. Tantra is for the benefit of humanity. It is not about learning a few mantras from a Guru to start a business. Unfortunately, that is what most of it has become now, primarily due to a lack of money. People think that by wearing red clothes and rudraksha beads, they can easily earn money. It has become a way to make a living for many.
Guru Shyama Khyapa:
But true Tantra is not that. You must take an oath. Doctors, lawyers, and even ministers take oaths before starting their work. Similarly, you must decide what you will do. If you use Tantra for deception, the consequences are dire. Many young men have taken initiation from me and are now practicing in Kamakhya or Tarapith. I tell them to do good work and never engage in harmful acts. If you can do good, do it; otherwise, do nothing. Do not use my name for bad deeds.
Devotee:
By "good work," you mean the welfare of humanity?
Guru Shyama Khyapa:
Yes, the welfare of humanity. You cannot use my name to make money through Tantra. Even as a Guru, I would not be able to support you then. One must take a vow to dedicate their body and soul to human welfare and world peace. You must offer yourself to God first. As Ramprasad said, "Offer yourself to the Mother first, and then you shall receive the jewels." You have to work hard for the Mother. You must spend nights with her and learn to talk to her.
Guru Shyama Khyapa:
First, you start with the Sakara (form) and then move to the Nirakara (formless) Brahman. You need to keep a form of a deity before you. It doesn't have to be a specific one, but for Tantra, Kali is often considered both the first and the last deity. So, we usually begin with Kali, then Tara, Shodashi, Bhuvaneshwari, and so on, satisfying each deity. One can sit in a Kali temple, meditate, and call upon the Mother. You have to bond with her.
Guru Shyama Khyapa:
Often, we do what God doesn't want, and God wants what we don't do. This conflict causes problems. When we are awake, God sleeps; when we sleep, God is awake. That is why the night — the midnight hour — is considered the best for Tantra Sadhana. You sit before a form — Kali, Tara, Bagala, or Kamala. But before that, you must choose a Guru. It is best to have a Guru who resides in the cremation grounds (shmashan). Someone who stays at home may not know anything about the shmashan, and most Tantric work is done there.
Guru Shyama Khyapa:
Scriptures state that the shmashan, the wild open fields, or a Shunyagar (an empty house where no one lives, cooks, or stays with family) are places where the Mother appears quickly. The Guru might keep a disciple for a few days. If the Guru performs Shat-karma (special tantric actions), the disciple must also follow. A good Guru wants his disciple to be greater than himself. That is the tradition.
Guru Shyama Khyapa:
There is a story of a thief and a blacksmith. The thief leaves money at a spot, and the blacksmith sees it and makes a tool for the thief. They never meet, but the tool is made. It is similar with a Guru and a disciple. A good Guru doesn't keep a disciple for too long. He says, "I have taught you the mantras and meditation; now go and practice on your own."
Guru Shyama Khyapa:
I feel good that many young men are coming forward, but true Tantra is for good work. You cannot sell the power given by God. I have performed many yagnas like Mahamritunjaya and Nikumbhila. I have power, but I don't use it for personal gain or sell it. I use it if it serves nature, like during a storm or a disaster. People come to me every day, but I don't use my power for them; I leave it to the Mother. I might give them something blessed to take home, but the rest is up to her.
Devotee:
So, as you said, the disciple takes the mantra from the Guru and then begins their own practice of chanting and meditation.
Guru Shyama Khyapa:
Exactly.
Devotee:
You mentioned midnight as the best time. For a householder, being alone in such a place at night before an image...
Guru Shyama Khyapa:
That is your test. You must pass it. The Mother will show you many frightening things. Spirits might appear in human form to scare you. This is the Mother's way of testing who can endure. If you pass, there is no problem. If you get scared and leave, you fail. When you sit before the Mother, no one else in the world should matter to you.
Devotee:
Another common perception is the use of human skulls or corpses in Tantra.
Guru Shyama Khyapa:
Those are part of Pashvachara (the animal-like stage of practice). One must go through that before reaching Divyachara (the divine stage). It involves bones, corpses, and the atmosphere of the shmashan. Just as animals act instinctively, there is a ghoulish (pishachik) aspect to this stage.
Guru Shyama Khyapa:
Eventually, you leave that behind. People are often scared of skulls and corpses, but they are just part of the Mother's test. You work with them to see what lies within. After that, you reach Divyachara, where these things are no longer needed. The Mother loves Pashvachara rituals, but she also loves Divyachara.
Guru Shyama Khyapa:
She doesn't necessarily want her children wearing red clothes and beads all the time. I tried it many times but felt I failed, which is why I wear white now. The Mother didn't prefer it for me. I only wear red or saffron for a short time during special yagnas like Mahalaya. Since the Mother is "danger" (immense power) and red is the color of "danger," it is a scientific point. Red stops trains, planes, and buses. Dealing with such power requires extra strength.
Guru Shyama Khyapa:
Some find that strength through Karan Bari (ritual wine). However, these days, wine consumes the man rather than the man consuming the wine. We don't drink it; I give it to the Father (Deity) or the skulls and bone necklaces I have. If I don't "feed" them, they lose their power. They "consume" the wine.
Guru Shyama Khyapa:
Also, during sadhana, a Bhairavi or a Yogini may appear to provide strength. If you are a pure seeker, Goddess Kali herself will send a Yogini to help you. My strength comes from Yogini Ma. This happened with Ramakrishna and Bamakhyapa as well; a Yogini always comes to assist a true Tantric practitioner.
Devotee:
I am sure you all have found the answers to your questions. Gurudev has explained the process of Tantra Sadhana in detail. If you have any further questions, please leave them in our YouTube inbox, and we will try to include them in future episodes. Pranam, Gurudev.
Guru Shyama Khyapa:
Pranam, pranam, pranam.