Tag: tantra

Among the many meanings of the word tantra (root tan, “extend,” “continue,” “multiply”), one concerns us particularly – that of “succession,” “unfolding,” “continuous process.” Tantra would be “what extends knowledge” (tanyate, vistarayate, jnanam anena iti tantram).

We must reckon with possible Gnostic influences, which could have reached India by way of Iran over the Northwest frontier. For more than one curious parallel can be noted between tantrism and the great Western mysterio-sophic current that, at the beginning of the Christian era, arose from the confluence of Gnosticism, Hermeticism, Greco-Egyptian alchemy, and the traditions of the Mysteries.

It is noteworth that tantrism developed in the two border regions of India — in the Northwest, along the Afghan frontier, in western Bengal, and especially in Assam. On the other hand, according to Tibetan tradition, Nagarjuna was a native of Andhra in southern India — that is, in the heart of the Dravidian region.

… for the first time in the spiritual history of Aryan India, the Great Goddess acquires a predominant position… In Hinduism, the Sakti, the “cosmic force,” is raised to the rank of Divine Mother who sustains not only the universe and all its beings but also the many and various manifestations of the gods. Here we recognize the “religion of the Mother” that in ancient times reigned over an immense Aegeo-Afrasiatic territory and which was always the chief form of devotion among the autochthonous peoples of India.

But we also recognize a sort of religious rediscovery of the mystery of woman… every woman becomes the incarnation of the Sakti. Mystical emotion in the prsence of the mystery of generation and fecundity — such it is in part. But it is also recognition of all the is remote, “transcendent,” invulnerable in woman; and thus woman comes to symbolize the irreducibility of the sacred and the divine, the inapprehensible essense of the ultimate reality. Woman incarnates both the mystery of creation and the mystery of Being, of everything that Is, that incomprehensibly becomes and dies and is reborn.

A well known myth thus accounts for the birth of the Great Goddess. A monstrous demon, Mahisa, threatened the unverse and even the existence of the gods. Brahma and the whole pantheon appealed to Vishnu and Siva for help. Swollen with rage, all the gods put forth their energies in the form of fire darting from their mouths. The flames joined into a fiery cloud, which finally took the form of a goddess with eighteen arms. And it was this goddess, Sakti, who succeeded in crushing the monster Mahisa and thus saved the world.

Quoting Zimmer: the gods “had returned their energies to the primeval Sakti, the One Force, the fountain head, whence originally all had stemmed. And the result was now a great renewal of the original state of universal potency.”

We must never lose sight of this primacy of the Sakti – in the last analysis, of the Divine Woman and Mother – in tantrism and in all the movements deriving from it. It is through this channel that the great underground current of autochthonous and popular spirituality made its way into Hinduism. Philosophically, the rediscovery of the Goddess is bound up with the carnal condition of Spirit in the kali-yuga. Thus the tantric writers present the doctrine as a new revelation of timeless truth, addressed to the man of this “dark age” in which the spirit is deeply veiled under the flesh.

Tantra is antiascetic and antispeculative. “Donkeys and other animals wander about naked, too. Does that make them yogins?” – Kularnavatantra.

In some tantric schools, contempt for asceticism and speculation is accompanied by complete rejection of all meditation; liberation is pure spontaneity. Saraha writes “The childish Yogins like the Tirthikas and others can never find out their own nature… One has no need of Tantra or Mantra, or of the images of the Dharanis — all these are caused of confusion. In vain does one try to attain Moksa by meditation… All are hypnotized by the system of the jhanas (meditation), but none cares to realize his own self.” Again, another Sahajiya author, Lui-pa, writes: “What use is meditation? Despite meditation, one dies in pain. Give up all complicated practices and the hope of obtaining siddhis, and accept the void as your true nature.”

Viewed from outside… tantrism would seem to be an “easy road,” leading to freedom pleasantly and almost without impediments.

“No one succeeds in attaining perfection by employing difficult and vexing operations; but perfection can be gained by satisfying all one’s desires” – Guhyasamajatantra

…all contraries are illusory, extreme evil coincides with extreme good. Buddhahood can – within the limits of this sea of appearances – coincide with supreme immorality; and all for the very good reason that only the universal void is, everything else being without ontological reality.

But the “easiness” of the tantric path is more apparent than real… The fact is that the tantric road presupposes a long and difficult sadhana, which at times suggests the difficulties of the alchemical opus.

… the void (sunya) is not simply a “nonbeing”; it is more like the Brahman of the Vedanta, it is of an adamantine essense, for whch reason it is called vajra (=diamond). “Sunyata, which is firm, substantial, indivisuble and impenetrable, proof against fire and imperishable, is called vajra.” (Advayavajra-samgraha).

For tantric metaphysics, both Hindu and Buddhist, the absolute reality… contains in itself all dualities and polarities, but reunited, reintegrated, in a state of absolute Unity (advaya).

The creation, and the becoming that arose from it, represent the shattering of the primordial Unity and the separation of the two principles (Siva-Sakti, etc); in consequence, man experiences a state of duality (object-subject, etc.) — and this suffering, illusion, “bondage.” The purpose of tantric sadhana is the reunion of the two polar principles within the disciples own body. “Revealed” for the use of the kali-yuga, tantrism is above all a practice, an act, a realization (=sadhana)…

From (from Yoga: Immortality and Freedom by Eliade)