There are individuals who state that this universe of material presence is the main reality; there is nothing past this universe of objective existence. We call them materialists. There are the individuals who state the world does not exist by any means; just God exists in heaven. Then, there are people who feel that God exists and the world additionally exists; and these individuals attempt to make a natural connection among God and the world – making the world the abode of God Himself.

Now the question is which one is real? The best tantrik in India says; the meaning of reality is extremely cryptic. Everything is real which consciousness considers as real. Consciousness is real; it is something that must be acknowledged. It can accept even an illusion as real in specific situations. You should not state it isn't right. It is an illusion because the consciousness, which is real, acknowledges it as real. There are individuals who, in a particular state of the psyche, say that they are seeing something, however you don't see anything. You may say, "There is nothing there," yet the brain of the individual says, "I see it." There is nothing against the announcement: "I see it". Since he sees it, it is real.

Taking this issue all around realistically, a specific sort of spiritual practice has been created – an exceptionally complex procedure which analyses threadbare every kind of conscious involvement and does not take anything for granted. Therefore, a novel way has been chosen by a system of practices known as Tantra Sadhana. This is an exceedingly misjudged system, because we always compare it with some secretive and unintelligible behavior on the spiritual path, especially as the prosaic perceptions and the ordinary socially molded ideas don't go connected with this practice.

The states of life are neither good nor bad. This is the dictum of tantra sadhana. The goodness and the badness with which you associate objects are mental judgments that arise on account of positioning the things in the world in a particular context, forgetting that they can be positioned in another context also. A good thing can be an abominable thing – like cow dung, for example. It is a very nice, beautiful thing in the field which is tilled by the farmer. He will not consider cow dung as a dirty thing.

The tantra dictum is that you should not characterize things from your perspective, yet characterize things from their perspective. When you cherish a thing, transfer yourself to what you cherish and afterward observe what befalls you. You can't love yourself as an item. Assume you move your consciousness to that thing you seriously love – your adoration will quickly stop, since affection has turned into the very thing which you are. It is a similar case with that which you hate.

Move your consciousness to that which you hate. The hate becomes yourself only, and you cannot hate yourself. The transference of consciousness to the conditions – whatever they are – is one of the strategies recommended. In any case, it is humanly difficult to think this way, in light of the fact that the propensities for social inclusion and mental fixation keep you from taking a liberal perspective on anything in this world.

The principle of the tantra is: by which commonly you tumble down – that very thing, when it is dealt with in an alternate manner, turns into the reason for your ascent. There is a wonderful sentence, lovely, worth remembering: "Some rise by sin, and some by virtue fall." According to the best tantrik in India; misplaced virtue can lead to your fall.

There are different phases of inception have been recommended in the learning of Tantra Shastra. It begins with ordinary ritual which is acceptable to common sense and to emotion. It is called as vedachara – the principal organize in tantra sadhana. Vedachara is a formal method of the way to deal with reality.
The following stage is called vaishnavachara. The ceremonies came down and recede slightly in vaishnavachara, which is the way of dedication. The path of devotion frees itself from the details of the ritualistic practice of vedachara. The following stage is saivachara, which should be the path of knowledge with no emotions attached to it – with pure understanding. There are a few additional stages, the details of which I am not going offer here because I am not starting you into Tantra Shastra. I am simply referencing to you that there is an absolute method for altering yourself to the conditions of life.

This technique is accomplished continuously, step by step, through tantra. It has never been completely comprehended by anyone. It has been misjudged, due to the separation that obtains between the normal way of thinking and this way of thinking. A Guru is important in this training. Nobody can autonomously peruse a book and go on with this training, since it is dynamite which will burst in your face if you touch it.

According to the best tantrik in India; Tantra is a way of thinking which is totally different from the human way of thinking. You may consider it a repetitive perspective, an infinite perspective, or whatever you like. In any case, no one is acclimated with this way of thinking. The heart will break. The mind will quit thinking and you can wind up insane if you continue thinking in such manner.

Therefore, the Tantra Shastra isn't given to a common person. It is never educated. It is normally called the incredible mystery practice. For what reason is it viewed as mystery? The fact is; it is much the same as a recipe for assembling a nuclear bomb. You can't continue telling everyone the recipe for making a nuclear bomb. This isn't done as the result would be catastrophic.

Author's Bio: 

Dr. Sohini Sastri is studying different aspect of astrology in her journey to become the best tantrik in India and writing about every detail to help people understand the importance of astrology in our life.