We are a novel meditative esoteric school, founded and based in the Czech Republic, devoting its effort to building a śikhara (shikhara), a dedicated ‘roof,’ where adepts could stay, practice and live for a given period, or even their whole lives. For the time being, we have at our disposal only ardhaśikharas or half-shikharas, which have limitations as for staying and practicing: from several days (for basic meditations) to several months (for complex sādhanās).
Nobody is so rich that they could buy our Teaching. Therefore, we don’t sell it. We don’t charge if you want come and see us or stay for a while. But you must ‘pay’ with hours of meditation.
So far, we have not developed a special name for our school, we just say ‘our school,’ ‘our Teaching’ or ‘our family (kula).’ These terms refer to approximately the same thing and can be characterized as the emic view. From the etic viewpoint, i.e. from the outside, probably we should be referred to as ‘the Śikharin School’ or ‘the School of Śikharins.’
The founder (i.e. kulakara) of our school is Rasa Ravi (Rasara). He established the main framework of our Teaching and developed meditation techniques that can lead the diligent to an all-day meditation practice (and beyond). This, after a period of time, is not a dull drill anymore but a real adventure (of ‘scanning’ the microcosm) and even fun. Such regular sādhanā in our conception is only an introduction to higher practices.
For longtime couples, there is an option to immerse themselves into complex erotic sādhanā based on visualizations and breathing techniques.
In parallel with meditations, we also develop dangerous yūpāveśa rituals where unconditional worship and losing oneself in devotion to the Goddess is the highest criterium. In this sense we could be called a Śakti-cult. But these rituals are suitable only for a few and cannot be accessed without thorough knowledge of the esoteric body built up with a maṇḍala.
Culturally we are based on humanism and Europeanism, although our mystical background reflects the many diverse teachings of the Indian subcontinent of the premodern era. Especially the sāṃkhya-śaiva background in a Śakti-oriented world seems to be the closest for most of us. However, our school does not prescribe following any of these. Individuals are free to choose their preferred religious symbolism if they need it. On our founder’s altar you will not find religious symbols anymore, but only plants as living representations of Life itself.
We have no affiliations with Asian (or any other) denominations or Gurus/Lamas. Our core esoteric and philosophical teaching is derived from our founder’s recurrent mystical revelations and is complemented and further developed by those who by heart have become family members.
Instead of pinpointing some theoretically well-defined spiritual goal that is needed to be achieved, we appeal to long-term gradual training ‘from below,’ showing the need to overcome obstacles such as various karmas and mental constructions, at the center of which variously masked ‘I/me/mine-identifiers’ and ‘identity-owners’ reign. We focus on sustaining attention and handling disturbing elements, how to take breath as a living companion in discovering inner space, and how to open ourselves to the hidden secret.
Some key concepts of our school
– pop-advaita is a disastrous plague
– nirvāṇa is always relative, never absolute
– karma is a segment of paribhāva
– any Ultimate/Highest Goal/Principle as such is limited by its own linear conception
– the real place of our ‘soul’ (kanda) is outside the body
– the body is not ours, is part of the Goddess, and is here to teach us
– proper comprehending words vs their meaning can be crucial in high practices
No consciousness can reach Love, the non-body Heart, the Goddess – no ‘I’ can reach it, no ‘I am Absolute’ can reach it. Only worship leads there, only worship goes beyond the masks of the ‘I.’
Cakras (chakras), nāḍīs etc. are always imaginative (they never have been otherwise) and are ‘real’ only to an extent, just as a library cataloguing system is ‘real’ – therefore many similar/diverse systems can do the same thing (or less, or more). You cannot touch cakras, but muscles and organs (to some extent) yes, you cannot touch an abstract cataloguing system itself, but books yes.
Kuṇḍalinī is not a mystical concept, it is a philosophical concept dependent on the śākta-śaiva world of esoteric polarity. That’s why Buddhists have no (and need no) kuṇḍalinī, that’s why the Ṛṣis of the upaniṣads did not speak of it. Kuṇḍalinī is just a concept, a symbol. But this does not mean that what is behind it is not real or will not change your entire life if experienced. As our kulakara put it in an aphorism in a small book back in 1996: ‘Symbols can convey the hardly explainable, but also obscure the original meaning.’