Tantra

"Tantra is that Asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways."

In its Hindu forms, tantra can be summarized as a family of voluntary rituals modeled on those of the Vedas, together with their attendant texts and lineages. These rituals typically involve the visualization of a deity, offerings (real or visualized), and the chanting of his or her mantra. These practices are usually said to require permission from a qualified teacher, or guru, who belongs to a legitimate guruparampara or teacher-student lineage. Thus tantra shares some similarities with yoga.

Common variations include visualizing the deity in the act of sexual union with a consort, visualizing oneself as the deity and/or "transgressive" acts such as token consumption of meat or alcohol. Occasionally, non-standard or ritualized sex may be undertaken. This accounts for tantra's negative reputation in some quarters and its reception in the Western world primarily as a collection of sexual practices. In the West, tantra had originally been reviled by early European orientalists as a subversive, antisocial, licentious and immoral force that had corrupted classical Hinduism. On the other hand, many today see it as a celebration of social equity, sexuality, feminism and the body.

Hindu tantra

Tantra exists in Vaisnava, Shaiva, and Shakta forms, among others. Extolled as a short-cut to Self-realization and spiritual enlightenment by some, left-hand tantric rites are often rejected as dangerous by most orthodox Hindus. The popular perception of tantra among Hindus espoused in Indian journalism equates it with black magic.

Concepts and practises associated with Hindu Tantra:

1. The whole Universe is a creation of a Divine Consciousness(Shiva)and his active willpower(Shakti).
2. Maya, the illusory nature of the universe is conceptualised as Maya Shakti: the divine mother who causes humans to identify with illusory forms, preventing them from seeing the fundamental reality of their inseparability of the divine. Unlike in most orthodox Hindu traditions, Maya Shakti is held in considerable regard in Tantra and the attaining of ultimate realisation takes place in active concert with her.
3. Embracing of opposites: This follows from the primary assumption that everything is a manifestation of the divine. Phenomenon nominally considered impure and immoral are thus accepted and even utilised in transgressional practises, to further spiritual evolution.
4. Non-acceptance of the caste system, class or gender: Tantra is widely recognized to be a system rejecting the orthodoxy of brahmanism and the hierachy of the caste system, accepting intiates from all backgrounds. However historical examples of elitism and perpetuation of casteist orthodoxy abound; each particular tradition must be viewed within its own historical and socio-political context in this regard.
5. Importance of Guru: The Guru occupies a godlike position in Tantra and the presence of a Guru is an essential condition for Tantric practise. Tantric practise is said to be a speedy but highly perilous route to enlightement; unnavigable without the presence of an experienced master who will intiate the aspirant and guide him in his spiritual journey. An emphasis is placed on secrecy and the oral transmission of the tradition by the guru to a worthy pupil.

Tantra and the Vedas

Hindu Tantra is sometimes conceived as being antithetical to the more mainstream religious views of the Vedas. However there are commonalities suggesting considerable cross-influence. Also the ascribing of esoteric meaning and symbolism to the vedas is commonplace in the Tantric tradition. In Tantra the esoteric symbolism is said to be implict in the vedas, as well popular mythological tales like the Ramayana. Tantric concepts are said to be exquisitely mirrored in more exoteric myths, hidden to the uninitiated. The esoteric (tantric) interpretation often takes the form of meditational instruction where the body and its processes have a microcosmic correspondence with the macrocosm.
David Frawley cites one such instance. One Vedic verse which entreats "Offer Agni to Indra and Varun, so you may drink Soma", is interpreted as follows: Indra the King of Indriya is said to symbolize the senses. Varun which means Air, also stands for Prana or life force. Agni refers to Kundalini. Soma, the feeling that makes one drunk with happiness occurs when kundalini is raised. The verse above is said to contain the following esoteric interpretation: "The person who has controlled his Senses (Indriya, which includes Sex) and his Prana(with Pranayama), only that person can raise the Kundalini and feel the Divine Bliss(Soma)".
In the Tripura Rahasya, one of the central texts of Shakta Tantra, says "This texts has been created by summarising the teachings of the Vedas, Puranas and other Scriptures".

Tantra and sex - traditional and neotantric views

To many westerners Tantra is perceived as being an artful technique for enhancing sexual pleasure. It is also a common conception that it encourages free sex as a path to divine bliss. This reception in the west resulting from selective appropriation, has met with vehement protests from Tantric practioners - themselves a heterogenous group that include more conservative elements; some of them have sought to distance themselves from it, by attempting to symbolify sexual rituals or restrict their applicability. According to tantra one can go beyond the sexual plane of existence only by accepting it fully, utilising it and spiritualising ones innate sexual tendencies towards greater awareness. Several approaches are recognised as a way of conditioning aspirants prior to sexual meditation. Individual proclivties and spiritual achievement are taken into account by the guru from whom such training is sought. The path is usually considered appropriate only for certain individuals whose temperament and self control will enable them to forego sexual indulgence - a necessity, if the act is to serve as a tool to transcend identification with the mortal body. As with other tantric practices the presence of a guru is said to be a paramount and essential condition.
When done successfully as enjoined by the tantras it will culminate in an experience of infinite awareness. The tantric texts specify that sex has three distinct and separate purposes - procreation, pleasure and liberation. Frictional orgasm is eschewed by those seeking liberation for a higher form of ecstasy, as the couples are locked in a static embrace. Several sexual rituals are recommended and practised. These involve elaborate and meticulous preparatory and purificatory rites. The act results in a balancing of ida and pingala energies in both participants. The sushumna nadi is awakened and kundalini rises up, resulting in an awesome cosmic awareness in which all residual individuality is completely disintegrated in the stream of samadhi consciousness. The act itself has several depths of meaning: the male and female participants are joined physically, representing Shiva and Shakti, the male and female principles. The act results in the subtle fusion of Shiva and Shakti energies resulting in an undivided energy field. In addition each participant experiences a fusion of their own Shiva and Shakti energies.
Neotantra and New age advocates in the west have selectively co-opted tantric techniques by attempting to integrate them in an often eclectic way. These may serve the purpose of enhancing sexual pleasure, creating altered mind states or spiritualizing the sexual act. Some have attempted to demystify sexual rituals by stating physiological or psychological explanations. Neotantrics tend to divest their practise from ritualised conduct and religious imagery, emphasising a simple and secular approach.

Kundalini in Hindu Tantra

Kundalini is an important part of Hindu Tantra. According to Tantra, the Universe was created when The Supreme Consciousness, Shiva, felt a desire to multiply. A part of him was separated off and became his Shakti(Power). Shakti then began the creation of the universe, including the Heavens, Hell and the Earth. She reached a point where she could go no further. At the request of Shakti, Shiva enters her to infuse the worlds with consciousness. This embrace of Shiva and Shakti created the Universe. The whole Universe is a part of Shiva, and any part of it contains the entire universe. In our body, Shakti, the resides in the Muladhara, at the base of the spine. Due to Tamogun, she is asleep, and must be awakened. There are seven chakras(or energy centers in the body), which correspond to the Worlds Shakti created. As the persons Kundalini rises through the higher chakras, ever subtler and virtuous states are realised. Karmic impurities create blocks preventing Kundalini from rising.

Right Hand and Left Hand Paths

Although a popular categorisation, the division into two paths is fairly artficial - though somewhat convenient - when Tantrik practises are described. A considerable admixture is present, depending on individual traditions and historical context. Many Tantrik traditions will fall between these twin polar approaches. Personal context, biases or attitudes of individual practioners may also dictate the predominant 'handedness' of individual paths.
The Right Hand Path consists of practises that use Bhakti coupled with Yogic excersises to raise Kundalini. They live lives that are said to be spiritually impeccable and the emphasis is on shunning worldly pleasures. Bhakti, or Divine Love is the key part in the Right Hand Path. The Tantric worships a Deity like Kali, Shiva, Tripura etc with such intense love (and tools like Mantra, Yantra, visualisation etc) that the Deity appears to the Sadhak, and starts guiding him/her.
The Left Hand Path is the one associated with the so called "darker" side of tantra. Tantriks engaged in left hand practises embrace and accept what is usually considered repulsive to the senses, or what are nominally temptations to be avoided, such as sex and alcohol. A key tenet in tantra is to accept everything as a manifestation of the divine. Thus mentally overcoming what the mind otherwise sees as repugnant, like bone, uncooked meat is an important practise on the path to master the mind. However the goals remain the same as those of any yogi; to overcome reactive elements of the mind and achieve complete control over it. This path, however is seen as more treacherous and the presence of a guru, all the more important.

Relationship between Hindu, Buddhist and Chinese Tantra

Although buddhist scriptures had arrived in Tibet as early as 173 CE, they were not properly 'tantricized' until 774 CE with the arrival of Padmasambhava who who merged tantric Buddhism with the local Bön religion to form what we now recognize as Tibetan Buddhism. Chinese Tantra is similar to Tibetan, and was formed by the mixing of Chinese and Tibetan culture.
The three traditions interacted considerably. The Tibetan Master Saraha had a Shaivite Guru, while the Kashmiri Master Abhinavgupta had several Tibetan Gurus.
Another similarity between Hindu and Tibetan Tantra is their worship of Tara. However, while Tibetans worship generally her in her Kind form, the Hindus worship her in her wrathful form.
Japan's Shingon sect

Buddhist tantrism is also practiced to a lesser extent in East Asia. Japan's Shingon sect, for example, practices tantric veneration of the deity Vairocana.

New age tantra or neo-tantra

New Age appropriations of tantra usually disregard requirements involving guruparampara and ritual conduct, though they otherwise adopt many of the terms and concepts of Indian tantra. In these circles, "tantra" is often a synonym for sacred sexuality, a belief that sex ought to be recognized as a sacred act which is capable of elevating its participants to a higher spiritual plane.

Tantric practices

Because of the wide range of groups covered by the term tantra, it is hard to describe tantric practices definitively. The basic practice, the Hindu worship known as puja may include any of the elements below.

Mantra and Yantra

As in other Hindu and Buddhist yoga traditions, mantra plays an important part in Tantra for focusing the mind. The mantras used often invoke specific Hindu gods such as Shiva and Kali Ma. Similarly, puja often involves concentrating on a yantra or mandala associated with a deity as well.

Identification with deities

Tantra, being a development of early Hindu-Vedic thought, embraced the Hindu gods and goddesses, especially Shiva and Shakti, along the Advaita philosophy that each represents an aspect of the ultimate Para Shiva, or Brahman. These deities may be worshipped externally with flowers, incense, and other offerings; but, more importantly, are used as objects of meditation, the practitioners either visualizing themselves as the deity or experiencing the darshan (vision) of the deity visualized as appearing in front of the pratitioner. In Buddhist tantra, this process is known as deity yoga.
Tantrikas generally see the body as a microcosm; thus in the Kaulajnana-nirnaya, for example, the practitioner meditates on the head as the moon, the heart as the sun and the genitals as fire. As in the yoga tradition, a series of energy centres (chakras - "wheels") may be used as concentration points, and may be associated with elements, planets or occult powers (siddhi). Tantra in the modern world

Tantra is used in the West as a general term which relates to sexual practice as a spiritual evolutionary scheme. There are in fact many different approaches as to how this manifests in American society - and also examples of the same development in Europe (see further down). There have been many civilizations which have deified sexuality as the most approximate expression of cosmic love or God. Regardless, the point is that tantra is moldable. It changes with each moment and environment. It especially depends on the nature of the practitioner.
In traditional pockets of Tantric practice in India, such as in Assam near the venerated Hindu temple of Kali, Kammakha, in parts of West Bengal, in Siddhanta temples of South India, and in Kasmiri Shiva temples up north, Tantra has retained its true form. Its variance in practice is seen where many tantrics are known to frequent cremation grounds in attempts to transcend their worldly attachment to life, while others perform still more arcane acts. But what is common to them all is the intense secrecy in which their rituals are kept and the almost godlike reverence paid to the Guru, who is seen as the pinnacle of Tantra. It would be safe to say that every single Hindu Tantra Yogin in India is a Shiva and/or Shakti worshipper, and the more wide-spread practices to which all Hindus commit themselves, like pooja and worship through devotion, are maintained while more occult yogic practices involving sacred rites continue. Tibet too has a very strong Buddhist Tantric background which continues, albeit many have been transplanted to monasteries in India, and claims to be a right-hand path, in contrast to the more varied Hindu counterparts (that include both left and right-hand practices).
Tibetan Tantra or Vajrayana flourishes in America and other countries in a relative if somewhat attenuated form, under the guidance of many Tibetan teachers either of the first or second generation to escape from Tibet. There are hundreds of Tibetan Buddhist centres outside Tibet and India, primarily in the Americas and Europe, but also in eastern countries such as Malaysia, Taiwan, Russia and others. Practices in these centres, with Tibetan gurus or those trained directly by them, emphasize the true Mahayana ideal of rapidly gaining the enlightenment that characterizes a Buddha entirely dedicated to the purpose of relieving the suffering of others. This is claimed to be the Bodhisattva ideal of Mahayana Buddhism represented historically and mythologically by Avaloketishvara, Tara and others, as well as today in the person of the Dalai Lama and other Tibetan teachers. In the Tantric or Vajrayana aspects of this system, harnessing the energies of the body, emotions and mind, including, joy, wrath and sexual energy, is not an end in itself but a potent means to the ultimate goal of realizing the true nature of reality, emptiness or Shunyata, thus attaining complete spiritual enlightenment and relief from the endless dissatisfaction of life, and using the power thus gained exclusively to help others do so as well.
Modern Tantra may be divided into practices based on Hinduism and Buddhism. The form of Hindu Tantra popularly practiced In America is said by Hindu Tantra traditionalists to represent a mutilated and extremely narrow-minded, sensationalist approach encompassing only a misguided thinking about "sacred sexuality," with little reference to its true practice. Traditional Tantrists say their practice involves much more than mere wizardry or sexual titillation: like the rest of Yoga (Hindu), it requires self-analysis and the conquest of material ignorance, often through the body, but always through a pure outlook of the mind. 'Real Tantra' is about transforming one's sexual energy into spiritual progress, and has nothing to do with 'sex just for fun'. Those without a guru or lacking in discipline of the mind and body are unfit. It is telling that a Tantrica in West Bengal, a devotee of the Hindu goddess Kali, once said that "those most fit for Tantra almost never take it up, and those least fit pursue it with zeal."

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