Introduction
Tantra is said to be “a path of joy and affirmation” (Yesh, 2001). Bypassing the spiritual condemnation of the physical realm, Tantra proclaims that “all the circumstances of our lives – all that we are and do, everything that happens to us – can be used as a means to liberation” (Rama, as cited in Spencer, 1987). This principal feels so refreshing, that it begs us to learn more about the Tantric path. Trying to locate this path without a guru, however, proves to be near impossible. It is a web of ancient texts, traditions, sects, practices and principals so complex, that the attempt to define it is “not unlike the description of an elephant given by blind men” (Urban, 2003). This research is an exploration of as many parts of the elephant that I have been able to locate and grasp.
In this research I will address the cultural and scholarly contexts of Tantra, and their creation of a complex concept. This raises the question of how accurate this concept is, and how we can better access the Tantric philosophies that unfold beneath it. A variety of Tantrik literature is then explored in an attempt to gain a basic yet realistic grasp on fundamental Tantric principals and beliefs. I have attempted to approach each element of Tantra as a valuable perspective on life and divinity, neither true nor false, so that its principals can most truly be represented. I have also, however, incorporated skepticism of those who condemn or exalt the spirituality, as I find such assumptions to be hasty.
Tantra in culture and scholarship
In the academic world, the word Tantra “usually refers to a specific brand of religious practices common to the Hindu, Buddhist, and Jain traditions since at least the 7th century” (Urban, 2003). Over the years Tantra has broadened and shifted until it can no longer be called a “singular abstract entity”, but a “a highly variable and shifting category, whose meaning may differ depending on the particular historical moment, cultural milieu, and political context” (Urban, 2003).
Historically, much of India has felt that Tantra “corrupted Hinduism…[with its] magical rites drawn from the most ignorant and stupid classes” (Urban, 2003). The West has housed equally passionate opinions, from “Victorian horror at Tantric philosophy, to the neoromantic celebration of Tantric sexual liberation” (Urban, 2003). Due to globalization and the subject’s intrigue, Tantric perspectives, concepts and information have been communicated from East to West, West to East, and back once more to the West (Urban, 2003). Therefore, the concept of Tantra is “neither simply the result of an indigenous evolution nor a mere Orientalist fabrication”, but a concept mutually constructed between East and West (Urban, 2003). The key element to this mutual concept is the “very extremity of Tantra, its radical Otherness” (Urban, 2003).
This particular concept of Other was greatly constructed “in comparison to the West…[by] Orientalist scholars” of the 21st century (Urban, 2003). In such literature, India was portrayed as “passionate, irrational, effeminate…a land of ‘disorderly imagination’”, while the West was assumed to be “progressive, rational, masculine, and scientific” (Urban, 2003). Tantra was “quickly singled out as India’s darkest, most irrational element” (Urban, 2003). Remembering the dialogue that was taking place between India and Euro-American cultures during this time, the concept of Tantra as Other permeated both East and West. As India was already attempting to defy stereotypes of national weakness and irrationality, I imagine that this greatly encouraged them to distance themselves from Tantra.
In the last two decades, Western regard of Tantra has shifted into an “obsession with the scandalous, seedy, sexy side of Tantra, and [a desire] to ‘liberate’ it from the prudish Victorian biases of our scholarly forefeathers” (Urban, 2003). Indeed, Tantra appears to be “the ideal religion for contemporary Western society. A religion that seems to combine spirituality with sensuality, and mystical experience with wine, women and wealth” (Urban, 2003). I myself have experienced the incorporation of “Tantra” into both holistic, spiritual culture, and consumerist culture.
Regardless of a positive or negative perspective, however, I find that culture-wide attitudes towards Tantric elements distracts from the spirituality itself. Those who condemn Tantra choose to highlight the abusers of Tantric sciences, or practices, while others exalt Tantric sciences but do not recognize the accompanying spiritual path. I consider it more beneficial to look at Tantrik literature directly, than to make broad statements about the spirituality as a whole. In the next section I have done my best to research such Tantric literature, and convey the theories and practices within them.
Theory and practice of Tantric traditions
The most reliable way to learn the philosophy of a tradition is to read its texts. There are many ancient Indian texts from which Tantriks draw inspiration, philosophy and devotional practice. Like most religions or spiritualities, Tantra consists of many sects, cults and schools according to which scripture they most connect with. Though this research will not address the different sects of Tantra, it is important to remember that the texts, and the theory and practice within them, are not necessarily universal to all Tantrik traditions. Some traditions may draw heavily from the Veda, others focus on the Tantras of the Shakta Agamas, and still more may find Kundalini literature to be most meaningful and beneficial to their spiritual journey.
It should be noted that the “enormous bulk of Tantrik literature [that I will be summarizing] is not our only source of knowledge of Hindu Tantrism. We should also [recognize]…data provided by non-Tantrik literary sources such as Kavya texts, historical works...hagiographical literature… iconographical and pictorial data” (Gupta, 1981). Sanjukta Gupta has personally reviewed “a great number of texts both anonymous and non-anonymous” (1981) in order to accurately summarize the most frequently addressed contents of Tantric literature, which will be helpful to know before reading the proceeding research. Gupti found that the subjects “described most frequently and with the greatest detail” (1981) are as follows:
1. The daily and special worship of gods
2. Mantrik subjects
3. Kinds of initiation
4. Yoga, usually kundaliniyoga, and concomitant symbolism of the body
5. Fearsome and erotic practices for the initiated
6. Description of the results…of the rites
7. Rules of conduct
8. Praise of deities and relation of their exploits
9. Tantric history and literature. (Gupta, 1981)
I will now delve into the theory and practice of Tantra as found in Indian literature.
The Veda is thought to be “the earliest literary record of Indo-Aryan civilization, and the most sacred book of India”, and “the highest religious authority for all sections of Hindus” (Das). It consists of four holy books, called the Rigveda, Samaveda, Yajurveda and Atharvaveda (Rosen, 2006), which cover a variety of devotional and practical material. Each Veda is subdivided into four branches: Samhita (mantra), Brahmana (mantras and prayers), Aranyaka (philosophical content) and Upanisad (philosophical content (Vedic Quest). Therefore, each Veda offers a variety of theoretical and practical information. Tantrik traditions look particularly to the Atharvaveda, as “one of the prime tantric scriptures”(Aghorinath).
Atharvaveda explains “healing and general black and white magic that is to be applied in all situations of life” (Siddhar). It holds charms, hymns, prayers, rituals and blessings regarding everything from “securing the love of a woman” to “exemption from the dangers of death” (Bloomfield, 2007). Although one of the ancient holy books, “[Atharvaveda’s] status has been ambiguous, due to its magical character” (Siddhar). It is considered by many to be a “dark and secret knowledge” (Siddhar). It therefore makes sense that such perspectives would consider Tantra a form of “black magic” and “witchcraft”, due to their Atharvavedic practice (Aghorinath).
Although it is tempting to generalize the use of “magic” as “witchcraft”, a Tantrik Master Aghorinath explain that the “supernatural powers” derived from Atharvavedic and other forms of “tantrik meditation and worship… may be used for good or for bad purposes” (Aghorinath). Aghorinath expands on this, remarking that
[Tantric] practices can be thought of as tantric formulas. They will yield a result if properly applied, regardless of the character, spiritual understanding or intention of the practitioner. When this scientific aspect of tantra falls into the hands of charlatans, it is inevitably misused. (Aghorinath)
I find this to be an important acknowledgement. In every religion or spiritual path there are practitioners who approach the material with greed or ignorance. Such practitioners are particularly visible in Tantra because its practices embrace the physical world. Thus, while it is difficult to detect the misuse of prayer, it is quite clear when someone is misusing tantric principals of sex, or supernatural powers. I find that the extremists or “charlatans” of any spirituality do not warrant disregard of an entire practice.
In addition to The Veda, many Tantric traditions look to the Agamas for spiritual wisdom. The Agamas are “theological treatises and practical manuals of divine worship” (Sivananda, 2004). They “include the Tantras, Mantras and Yantras” (Sivananda, 2004). Each of the Agamas hold Jnana (knowledge), Yoga (concentration), Kriya (esoteric ritual), Charya (exoteric worship) and more (Sivananda, 2004). The Agamas “are divided into three sections: the Vaishnava, the Saiva and the Sakta. “The three chief sects of Hinduism, viz., Vaishnavism, Saivism and Saktism, base their doctrines and dogmas on their respective Agamas” (Sivananda, 2004). Tantriks generally worship Sakti, or Shakti, thus draw from the Sakta Agamas.
Although it is “not advisable to make generalizing statements about what is said or held by ‘the Tantras’ or the contents found in ‘a Tantra’” (Gupta, 1981), I will attempt to describe the information it provides. The Tantras (which are sections of the Sakti Agama) offer multifaceted wisdom portrayed through the various forms of Sakti and Siva, through stories, dialogue, mantras, instruction for worship, purification rites, and more. (Avalon, 1913). In completing such devotional practices, Tantriks “mainly aim at the illumination through the unification of polarities inherent in the world and one’s self. These opposites are symbolically subsumed as ‘Shiva’ and ‘Shakti’” (Aghorinath).
The “unification of polarities” depicted in the Sakti Agamas is a founding principal of Tantra. Classical Tantra Yoga tradition believes that “two polar but interrelated ways” exist within Brahma, “the infinite, all-embracing, ever-blissful Supreme Conscious Being” (Aghoriji). These poles are represented in Siva, “the Eternal Consciousness”, and Sakti, “his creative power” (Aghoriji). Siva and Sakti “cannot be distinct entities; they are two poles of the One Being experiencing itself” (Aghoriji). This fleshes out the belief system of many Tantriks: there is no separation between masculine and feminine, destruction and creation, spiritual and physical, divine and earthly. The realization that Siva and Sakti “are simply two faces of one Brahma…restores living beings to their original state of eternal bliss” (Aghoriji). This eternal bliss is the goal of Tantrik practices.
Many religious traditions prefer to keep the poles separate, in such forms as “good” and “evil”. Such religions often feel that the physical realm should be transcended in pursuit of the divine. The physical realm is considered to be mere illusion, a distraction from spiritual pursuits (Spencer, 1987). Tantric traditions, however, believe that polarizing the universe in this way reduces our knowledge of self and universe. If the unified existence of Siva and Sakti within the body and the universe is realized, it lends access to “a reservoir of latent force [that is] waiting to be discovered” (Khanna, 2003). Tantriks call this force Kundalini Sakti.
Tantriks consider the human body, “with its psychological and biological functions, [to be] a vehicle through which the dormant psychic energy, Kundalini Sakti, can be awakened to finally unite with the Cosmic Consciousness of Siva” (Khanna, 2003). The coiled snake of Kundalini must be awakened from her place in the mooladhara chakra, and raised up through the chakras until reaching sahasrara chakra (Muktibodhananda, 2008). This ascension takes place through practices such as meditation, visualization, chanting, breathing techniques, kriyas and asanas. Tantra shares these practices, and the texts from which they come, with other yogic traditions.
A major point where Tantra diverges from other yogic paths is the belief that “Kundalini Sakti can also be unraveled by the practice to asanas, the sexo-yogic disciplines” (Khanna, 2003). The Hatha Yoga Pradipika states that
…there is no other way to explode the spiritual awareness except through this most powerful experience of the senses. Just as a man and woman completely possess each other at the point of sexual climax, so the consciousness of the aspirant must directly encounter the great Shakti in mooladhara and be engulfed by her. (Muktibodhananda, 2008)
Though many other spiritualities seek to connect Sakti and Siva without indulging in the sex act, Tantriks believe that “One must rise by that which one falls…those very aspects of human nature which bind us can be stepping-stones to liberation” (Khanna, 2003). Indeed, they believe that “to involve oneself in gross pleasure…can itself be regarded as an act of spirituality, provided it is indulged with a right intention and motivation and after adequate initiation” (Khanna, 2003).
When approaching sex with the right intention, devotion and meditative state, the Tantriks’ personal “impulses and functions” become that of Siva-Sakti (Khanna, 2003). Therefore, momentary pleasure and individual experience gives way to “supreme bliss, obliterating differences between male and female in a state of complete union” (Khanna, 2003). I consider this to be an empowering spiritual experience, as the two individuals become the Tantric belief: embodying Siva and Sakti in unification of Brahama. In doing so, the individuals can realize the potential of joy and Kundalini power that is inherent in unity consciousness.
Tantra’s unique fusing of natural urges with spiritual practice has been useful to many religious persons, who otherwise have “no way to reconcile these two impulses” (Aghorinath). The doors of Tantra are “wide open to one and all, irrespective of religion…sex, caste, race, language, etc…uniting the entire humanity for the ultimate bliss with Supreme Shiva-Shakti” (Sharma, 2003). In this way, Tantric doctrines “cut across all class stratifications and social barriers” (Khanna, 2003). This rejection or transcendence of social norms is another element that complicates India’s relationship to Tantra.
Making sense of Tantra
While researching, I became thoroughly overwhelmed by the magnitude, multidimensiality and variability of Tantrik literature. It was difficult to grasp the spirituality in pieces, let alone its full wisdom and application. This confusion led me to appreciate the importance of the guru in Tantric tradition. Without a guru, the aspiring Tantrik is likely to flounder, or take root in partial aspects. The oral tradition of guru and student “has always been of great importance in the history of Tantrism” (Gupta, 1981). Before “[imparting] the secret doctrine to his pupils [the guru]…should be convinced of the worthiness and sincere intentions of the candidate” (Gupta, 1981). Perhaps this is where modern Tantrism has gone awry: people gain access to the powerful texts and sciences, without full knowledge and guidance on the subject. It is said that:
The fool who, overpowered by greed, acts after having looked up [the matter] in a written book without having obtained it from the guru’s mouth…will certainly be destroyed. (Gupta, 1981)
Conclusion
It is difficult to pinpoint exactly what Tantra is, and where it comes from. The multitudes of texts, devotees, gurus, scholarly works, books and workshops only deepen its mystery, and feeling of Otherness. Reading the Tantrik literature first hand, however, revealed that Tantra is quite similar to any other spirituality. It is a path paved with spiritual intention, divine devotion, and highly developed practices. This leaves me amazed at the power of cultural context and popular opinion, to transform the concept of a spiritual practice from simply “a path” to “the most vulgar spiritual tradition of India”. I found that when I released such social opinions and truly considered the philosophy, I had more in common, and more to gain, from Tantra than I expected.
References
Aghoriji. Tantra Yoga. Retrieved from http://hinduism.about.com/library/weekly/extra/bl-tantrayoga.htm
Aghorinath, S. Uses & Abuses of Tantra. Retrieved from http://hinduism.about.com/od/tantra/a/use_abuses_of_tantra.htm
Aghorinath, S. What is Tantra? Retrieved from http://hinduism.about.com/od/tantra/a/what_is_tantra.htm
Avalon, A. (1913). Mahanirvana Tantra: Tantra of the Great Liberation. Retrieved from http://www.sacred-texts.com/tantra/maha/index.htm
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Das, S. What are the Vedas? Retrieved from http://hinduism.about.com/cs/vedasvedanta/a/aa120103a.htm
Gupta, S. (1981). A history of Indian literature. Wiesbaden: Harrasowitz.
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Muktibodhananda, S. (2008). Hatha Yoga Pradipika.Munger: Yoga Publications Trust.
Rosen, S. (2006). Essential Hinduism. Praeger Publishers.
Sharma, B. (2003) Tantra for happiness of humanity. Healing & Astrosciences: An international source book. 3. Retrieved from http://books.google.com/books?hl=en&lr=&id=Lpm9VxRPHXcC&oi=fnd&pg=PA131&dq=tantra+kundalini&ots=7fDTZMr4Vm&sig=1ap5CIisDBZ7AR3OStGXy4LARv8#v=onepage&q=tantra&f=false
Siddhar, S. Atharva Veda. Retrieved from http://www.yogacraft.com/atharvaveda.php
Sivananda, S. (2004). The Agamas. Retrieved from http://www.dlshq.org/religions/agamas.htm
Spencer, J. (1987). A new model for psychotherapy based on the seven-chakra system of tantric yoga. (Doctoral dissertation). Retrieved from ProQuest
Urban, H. (2003). Tantra: Sex, secrecy, politics, and power in the study of religion. Los Angeles: University of California Press.
Vedic Quest (2010) Vedic Literature. Vedic Revelations, p. 9-10
Yesh, T. (2001). Introduction to Tantra: The transformation of desire. Somerville: Wisdom Publications
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