FOR the Kâpâlikä(s), the relationship of eroticism and death forms part of a theory of "passages," that is, the points at which the visible and the invisible worlds touch one another. It is by means of copulation that the mystery of the living being's "passage" from nonexistence to existence takes place. The sexual act is therefore a magical act. At the moment of this rite, the passage that connects creator and created is opened. Whether or not conception occurs is a secondary matter.
The second place of passage is the one at which the living being dissolves into nonexistence: the funeral pyre. It is only at the moment of cremation that the material structures which form the habitat of the subtle body are destroyed. Apparent death is not the end of the body, since a Yogi or a wandering spirit can, by inserting his psychic energy into a corpse, resuscitate the dead person and for a time make use of his structure.
The principle of life is not localized only in the brain or the heart. This is evident since organ transfers allow resuscitation. It is difficult to know at what moment the internal organ dissolves, to what part of matter one's consciousness and "I" remain attached. It is only when the body is entirely destroyed that the complete liberation of the subtle energies take place. This is why the place of cremation is also a place of passage between two worlds. It is therefore a magical and sacred place. The Yogi who covers his body with the ash of a dead person gives a human form once more to that person's matter. He becomes in some way his reflection, his living phantom, and as such finds himself in contact with two worlds. He acquires the mysterious powers by appropriating the psychic energy of the deceased. In a play by Bhavabhûti, the Mâlatî Mâdhavä, a Kâpâlikä says: "It is by wandering about the funeral pyres that I have been able to reach beyond the world of appearances (samsârä)."
During the practice of the sexual act or equally when he rubs himself with the ashes of the funeral pyre, the ascetic draws near the boundary point (hindu) where the divine and the human touch each other, and if he has the force to cross this narrow passage, the living being can go beyond the human state and join the company of higher beings to become the companion of Shivä (Rudrä-sayujyä). The Kâpâlikä(s) do not practice cremation. Their bodies are buried directly in mother earth. Those who succeed in the transmutation and abandon their earthy presence in yogic posture are immersed by their brothers in the sacred river (the Ganges), which comes forth from the hair of Shivä, or else a stone structure covered by a tumulus is constructed over them, without touching them. In any case, they consider cremation grounds to be magical places where being and nonbeing meet at the moment when the body is delivered to the flames.
The most varied sorts of funeral rites were, and still are, practiced in India. The Manlimekhalaï gives this description:
The cemetery was divided into sectors according to the various ways of disposing of the dead. A rather small area was reserved for cremations. There was also an area of wasteland where bodies were simply left in the open, without any burial. The cemeteries are farther along. In one of them, the dead are buried in tombs that are simply dug into the earth, while in the other, the bodies are placed in small chambers hollowed out of the ground, whose openings are then closed. There was also a sector where the bodies were covered by large earthenware pots. The cemeteries were the scene of a constant uproar due to the din of drums being beaten in honor of the dead, mixed with the sound of voices reciting the merits of deceased monks and the cries of those weeping for the dead, to which was added the howling of jackels and owls.
Vâhai trees, the favorite abodes of evil spirits, were planted in certain places along with Vilâ trees, where the vultures perched, who fed on the flesh and fat of cadavers. Groves of Vanni were planted in whose shade the Kâpâlikä(s), the skull-bearers, resided, and groves of Ilandaï, where the mendicant ascetics who make necklaces of skulls camped. There were also other treeless areas where people who eat the flesh of corpses gathered. An enclosure, encircled by a wall pierced by four doors, contained a temple dedicated to Kâlî and monuments of various sizes bearing inscriptions concerning the dead, whose remains they cover. These inscriptions gave the name, caste, mode of life, or status in society and manner of death of those for whom these monuments were erected. There were also columns dedicated to the different gods before which offerings were placed.
Shelters were constructed on stone platforms where the guardians of the cemetery could be protected from wind and rain. There were also covered areas where visitors could rest. [Manimekhalaï, Book 6]
The Great Vow (Mahâvratä)
THE Great Vow is an extreme form of propitiatory asceticism which purifies the body and is followed by "communion rituals in which the worshiper is united with divinity through food, drink, sex, or mental ecstasy" (Lorenzen, p. 88). "One must prepare oneself for the Great Vow by fasting and the observance of the six rules (yamä) and the six prohibitions (niyamä) of Yogä and, during this period, one must sleep on bare ground and walk about holding a skull in the right hand and a stick in the other" (Vishnu Smriti).
The means of subsistence (vritti) are begging (bhaikshyä) for table scraps (utsrishtä) and whatever comes by chance (yathâlabdhä). Initiation to the Great Vow includes severe practices of asceticism, but also ritual humiliations, obscene words, and sexual practices. The Kâpâlikä(s), during the Mahâvratä, practice self-mutilations, cutting pieces of their own flesh to make offerings to the goddess. According to the Harshächaritä of Bânä (sixth century), the Kâpâlikä(s) who practice the Great Vow, in order to obtain the favor of the Mâtrikâ(s), the Celestial Mothers, burned themselves with a lamp, offered a skull, put melted resin on their heads, made offerings of their own flesh, and sold human flesh, including that cut from their own bodies.
In the Kadambari, Bânä attributed the origin of these practices to tribal customs. He mentions that "the people of the Shabarä tribe offered human flesh to the goddess Chandikâ" and that "they were covered with scars because of their offerings of blood."
According to the Vishnu Purânä, "He who practices the Great Vow must construct for himself a leaf hut in the forest and live there. He must bathe three times a day, walk from village to village, sleep on a straw heap, carryon the end of a bamboo pole the skull of a man ritually killed. This must be that of a man of quality (uttamä purushä kapâlä) or of a Brahman (brahmä kapâlä)." According to the Yâjñiavalkya Smriti (III.243), he must use a skull as a recipient for begging his food.
Initiation of the Pâshupatä
FROM the Tantric point of view, there are only two castes: that of male beings and that of female beings. Shaiva initiation is open to everyone, without distinction of caste or sex. A Shudrä can thus become the Guru of a Brahman.
The only sacrament held by Shaïvä sects is the rite of initiation. Haradattä, in the Gana-Kârikâ, explains that Pâshupatä initiation includes five degrees, called Vyaktä (exterior), Avyaktä (secret), Jayä (victory), Chedä (rupture), and Nishthä (realization). The forms of initiation described concern essentially those who intend to take up monastic life in order to become bearers of the occult tradition.
THE FIRST INITIATION
The site of the first (exterior) initiation is the dwelling place of the Guru; the source of its force (balä) resides in the devotion of pupil to master (Guru bhakti). Its purifying effect (vishuddhi) is the elimination of ignorance (ajñânä-hâni).
The means (upâyä) is the impregnation of doctrine (vâsä). The benefit (lâbhä) is the access to knowledge (jñânä). The stage attained (dikshâ-karin) is that of substance (dravyä).
The rules of conduct (Charyâ) of the first stage include the six offerings (Shadangä Upahârä), which are dancing, singing, laughing, shouting a good omen (haduk or dumdum), prostrating oneself, and reciting Manträ(s) (japyä) in the company of other pâshupatä(s). In the first stage, the aspirant adopts the signs of the sect and carries out certain vows. He rubs himself with ashes and sleeps in ashes. He wears garlands of flowers taken from an image of Shivä. He lives in
a temple.
THE SECOND INITIATION
The site (deshä) of the second (secret) initiation is in the middle of a public place (janä). The source of its force (balä) is the dedication of one's mind (mati prasâdä). The impurity (malä) from which it delivers one is the notion of prohibitions (adharmä). Its purifying effect (vishuddhi) is the elimination of prohibitions (adharmä-hâni). The means (upâyä) is the observance of rules (charyâ or vidhi). The benefit (lâbhä) is austerity (tapas). The stage attained (dikshâ-karin) is the mastery of time (kâlä).
According to the Pâshupatä Sûträ, in the second stage the aspirant must, first of all, seek to "break away from society." It is for this reason that he tries to inspire the disdain of the people of the sacerdotal and bourgeois castes. He thus maintains his independence and his integrity. He must appear mad, miserable, his body dirty, with nails, hair, and beard unkempt. Kaundinya says that in the second stage the aspirant leaves the temple and removes the distinctive signs of his sect. He encourages the public's contempt, particularly by means of the six practices called "doors" (dvârä) which are:
Krâthanä, pretending to be asleep and snoring
Spandanä, shaking one's limbs like someone having an epileptic seizure
Mandanä, walking like a lame person
Shringâranä (exhibitionism), making obscene gestures in the presence of women
Avitatkaranä, pretending to be an idiot
Avitatbhâshanä, expounding nonsensical discourses
He must wander like a phantom (pretä) and practice the vows by which he identifies himself with animals. The Bauddhâyanä (11.1.3), a Buddhist text, claims that some of these aspirants wear a donkey's skin, the hair on the outside.
THE THIRD INITIATION
The third stage of initiation is called the Victory (jayä) stage. Its site (deshä) is a cave (guhä deshä) or a secret place. The source of its force (balä) is the realization of the illusory character of the contraries (dvandvä jayä)—true/false, beautiful/ugly, good/evil, and so on.
The impurity (malä) that creates obstacles consists of every thing that attracts (shakti hetu). Its purifying effect (vishuddhi) is to destroy all attachments (sangakarä hâni). The means (upâyä) is the repetition of Manträ(s) (japä) and meditation (dhyânä). The benefit (lâbhä) is to obtain the perennity of the gods (devä nityatvä). The stage reached (dikshâ karin) is that of the power to act (kriyâ) on all beings and all elements.
THE FOURTH INITIATION
The fourth stage of initiation is called rupture (chedä). At this stage, the initiate breaks all his earthly links. The site (deshä) is the cremation ground (smashânä); the source of its force is self-realization (dharmä). The impurity (malä) to be vanquished is doubt (chyuti). The purifying effect (vishuddhi) is faith, the absence of doubt (chyuti hâni). The means (upâyä) is constant meditation on Shivä (sadâ Rudrä smriti). The benefit (lâbhä) is identification with Shivä (Rudrä sthiti). The stage attained (dikshâ karin) is that the adept (sâdhakä) becomes the image (murti) of the god and an object of veneration.
THE FIFTH INITIATION
The fifth stage of initiation is the final realization (nishtä). The adept renounces all physical or mental effort, whether religious or secular. The site (deshä) is Shivä himself. The origin of its force is the absence of distraction (apramâdä). The impurity (malä) to overcome is the fact of being a living being (pashutvä). The purifying effect (vishuddhi) is the elimination of the animal nature (pashutva hâni). A method does not exist. All depends upon the grace (prasâdä) of the god. The benefit (lâbhä) is the obtaining of magical powers (siddhi). The stage reached is that of Guru.
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Preliminary Practices
THE RULES OF MONASTIC INITIATION APPLY ABOVE ALL to those undertaking the ascetic life of a wandering monk. For all others, the Shaiva initiation rites are very simple and are practiced in the forest or on a riverbank. To prepare for them, the aspirant must in any case observe a few rules of conduct. This is particularly important for a Mlecchä, someone born outside of the sacred territory that constitutes the Indian continent.
At the request of a foreign disciple, Sadhu Shambhudâsä indicated some rules of behavior that prepare the individual for a reintegration into the Shaiva tradition. This has been translated from the Hindi in the following section.
Advice to a Mlecchä, by Sadhu Shambhudâsä
"IT is only by a return to the values and practices represented by the Shaiva tradition that humanity can hope to retard its end. But a reintegration in the tradition requires a preparation for which the observance of certain rules of living is important, even if they go against one's habitual modes of thought."
1. YOGÄ
"One should undertake the practice of Hathä Yogä as a physical discipline and as a means of exploring man's inner universe and of controlling the vital energies, without allowing oneself to fall into the vague negative aspirations of transcendental meditation or other similar approaches."
2. RESPECT FOR CREATION
"The man respectful of the plan of creation must oppose the destruction of both animal and vegetal species for commercial ends. He must venerate trees and the spirits that inhabit them. Each person must choose a particular tree and practice every day a rite of veneration (pujah) near its roots, as the Indian villagers do. The bull is the vehicle, the symbol of Shivä. One must care for and venerate all cattle and seek to live in an atmosphere of trust and friendship with animals."
3. SACRIFICE
"The sacrifice of a bull or other animals must be accomplished following local rites (Mithraïc in Europe). The eating of the victim's flesh must take place at a sacred community meal. It is essential to sanctify the sacrifice. Man lives only by sacrificing life; whether he is vegetarian or carnivorous, he kills. He must consider this act as a sacred act.
"In principle, he must himself participate in the act of killing the animal that he eats. He must avoid the hypocrisy that pretends ignorance of the horror of slaughterhouses. He must oppose all torture practiced in the mass raising of animals and never nourish himself with tortured flesh.
"The wise man asks pardon of the spirit of the tree, whose branch he must cut and offer, before eating, the first morsel of food to the gods."
4. SPIRITS
"One must remain attentive to supranatural presences and honor the spirits that reside in springs and forests. When one encounters evil signs, one must, using appropriate gestures, exorcise the bad spell. Sighting monks and priests is a bad omen since they claim to renounce the divine experience of pleasure in the name of dubious moral values."
5. DANCING
"One must practice collective dancing. Rhythm gives rise to a state of trance, which brings the human being nearer to Shiva, the Cosmic Dancer."
6. EROTICISM
"Perception of the divine state, which is existence-consciousness-bliss (sat-chit-ânandä), is possible on three planes: Union (Yogä), knowledge (Sâmkhyä), and orgasm (Maithunä). Voluptuousness is the only experience that is immediately accessible. One must practice erotic acts while remaining aware that sensual delight is an approach to the divine. One must invoke Shiva at the moment of orgasm. There exist no taboos or restrictions concerning the variants of eroticism."
7. PROCREATION
"It is imperative to respect the lineage of one's ancestors and avoid the mixing of races through procreation. This alters the divine order and provokes regression of the species. Marriage rites or procreation rites must be accomplished with awareness of the responsibility of the transmission of life, having solely in mind the quality of the product, the child, according to the rules of genetic selection defined by the texts of the gamä(s)."
8. THE COUPLE
"The rules of life are different for men and for women. Avoid the life of the couple and seek to maintain the extended family group."
9. UNTOUCHABILITY
"One must avoid accidental physical contact with the people of another race or of another cl
an."
"Men must avoid contact with women during their menstrual periods."
"Women must isolate themselves during their entire period—during which time the goddess, Shakti, manifests in the form of the menstrual blood—and must purify themselves afterward. Men must also practice purification following an emission of sperm. All persons must practice purification after a contact with death."
10. PURIFICATION
"Purification consists of a bath in running water, in a river, in a shower, or under a tap (but never in a bathtub), followed by the veneration of the image of a divinity and the application to the forehead of sandal paste used in the rite. One must wash one's hands carefully seven times after the natural functions."
11. ABLUTIONS
"Before taking food or speaking or performing rites, one must practice daily morning ablutions while invoking the sun, source of life and light, then get dressed in clean clothes."
12. VENERATION OF THE MASTERS
"Every person must respect the work that has fallen to him, perform it with love, and venerate his tools and his masters. One must honor his master once each year at the time of Guru Pûjâh and venerate the tools used for work on the day indicated for the feast of Sarasvati, goddess of the sciences and arts. One's tools are not to be used on this day."
13. THE FEEDING OF WANDERERS
"Wanderers are beloved of Shivä. Everyone ought to have a period of wandering, visiting sacred places, if possible. (The practice of wandering is difficult in the modern world, although this tendency is very evident among present-day youth.) Every well-off person must honor and feed wanderers, whether hitchhikers or beggars, monks or fugitives.
"The merit is in the gift. The quality of the recipient—whether he be sage or vagabond—is of no importance."
14. SACRED BEVERAGES
"The use of certain hypnotic beverages, such as bhang, the infusion of Indian hemp, is advised to facilitate the perception of the subtle world and for mental concentration. Most other drugs are injurious, particularly the opiates. Bhang should be sipped in a tranquil place, preferably in the company of several friends, and followed by a period of discussion, reflection, and games. One must never consume bhang in moments of physical activity and if one is not observing the other rules of conduct. Neither must one smoke hashish."
While the Gods Play Page 14