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2007 : An Analysis Damien L. McDonald University of North Florida

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This Article is brought to you for free and open access by the The sprO ey Journal of Ideas and Inquiry at UNF Digital Commons. It has been accepted for inclusion in All Volumes (2001-2008) by an authorized administrator of UNF Digital Commons. For more information, please contact Digital Projects. © 2007 All Rights Reserved Tantra: An Analysis invasion that the first signs of Vedic3 beliefs arose in . These beliefs were imbedded in the culture of the invading and laid Damien L. McDonald the groundwork for the society that remains 2006 Neil Gray Prize Paper prevalent in India even to the present day. The , instructional texts believed to be given Faculty Advisor: Dr. Julie Ingersoll, to men from the heavens roughly 5000 years Assistant Professor of Religious Studies ago, would become the backbone of all Indian religious thought, including Tantra. Today, Indian religious thought is often divided 4 The tradition of Tantra, which is often between Vedic and Tantric beliefs. without clear classification amongst scholars, Despite the aforesaid difficulties in does not have a single definition that defining Tantra, there is evidence suggesting thoroughly or accurately describes it. Because that Tantra is an unorthodox form of of the multifaceted of Tantric . This is manifest in the numerous teachings, which include multiple goals and practices and originally engaged in by methods of practice, the task of defining , stemming from Vedic and Tantra is arduous at best. Without an agreed Brahmanical instruction, which would upon definition amongst scholars, Tantra can eventually be adopted by practitioners of broadly be viewed as a connection to and Tantra. One of the main similarities between simultaneous divergence from Vedic and Tantra and Hinduism is the relationship with the Vedas as a commencement point for Brahmanical teachings. This classification can 5 be illustrated through an analysis of the Vedic religious thought. Similarly there is a and Tantric pantheon and rituals performed connection between the pantheons of both of by each group’s practitioners. Additionally, these schools of thought. Vedic Gods exist, an analysis of accounts by Tantric scholars although occasionally in different forms, in Tantric traditions.6 An example of this and an examination of the historical 7 movements associated with Tantric schools of correlation is evidenced in the God Siva , thought will further support the concept of who is central to numerous Tantric schools of intentional and direct conflict between Tantra thought and first appears, albeit briefly, in the and traditional schools of Vedic thought. Due Vedas in the form of the God . In to the esoteric nature of Tantric instruction, it addition to a common source for the is difficult to understand and properly define, development of beliefs and related Gods, there exist similarities in the beliefs relating to in its entirety, the tradition and the influence it 8 has had on Indian and subsequently Asian multiple births and deaths, the use of social and religious institutions. Although not (although utilized in differing ways), complete, the study of Tantra becomes an essential piece of the historical picture explaining the trends and influences 3 The term Vedic, when used in this argument, refers to throughout Asia from as early as the 2nd a knowledge and wisdom disseminated through verbal century until the present day. and textual means. This knowledge is seen as the “words of truth” given to the from the heavens. The Brahmanical teachings that Tantra 4 Gupta, Sanjukta, Dirk Jans Hoens, Teun Goudriaan. transcends derive from texts that originated Hindu Tantrism. Boulder, Boulder University Press, from a group of invading people in India 1979. 15. 1 5 Ibid,. 15. known as the Aryans sometime between the 6 years of 1500-1300 BCE.2 It is with this Sanderson, Alexis., “Saivism and the Tantric Traditions.” World’s 6 (1998): 662. 7 Siva is widely known in the as 1 Basham, A.L., ed. A Cultural History of India. “.” Oxford: Oxford University Press, 1975, Pg 20. 8 Feuerstein, George. Tantra: The Path of Ecstasy. 2 Ibid., pg. 20. Boston: Publications, Inc., 1998, 55. and the attempt to comprehend “hidden Siva (who first becomes associated with the realms” in addition to the goal of liberation.9 “ultimate power” in the ), are seen Both Vedic/Brahmanical Hinduism as a new code, containing “more specialized and Tantra utilize an oral tradition in passing revelation(s)” for living in a deteriorating knowledge from one generation to another. world.15 Because the world was in a stage of The Vedic texts originated as an oral tradition deterioration, known as the -yuga, and and the knowledge and secrets within the because the Vedas had not produced desired Tantric institution continue this verbal trend results amongst some followers, the Tantrics as the confer knowledge to their purportedly began to practice their rituals initiates by means of the spoken word.10 following an additional set of cosmic rules. Furthermore, both Tantra and orthodox forms This new set of practices was aimed at of Hinduism follow a three fold pattern attaining liberation and power during this life containing “obligatory, occasional, and and utilizing this world as opposed to optional rites established in the Vedic concentrating primarily on following one’s tradition.”11 In addition to the aforesaid . While both traditions promise some similarities, the Vedic tradition provides the form of and prosperity,16 the model that the previously mentioned Tantric Tantric practitioner utilizes this additional set rites and practices are founded on. This is of regulations and teachings in an effort to evidenced by how these rites “imitate” Vedic attain these objectives within this life. The models and assume familiarity with the deviation from the traditional role of the orthodox Vedic traditions.12 Vedas as the central authority in dictating Tantra, as previously mentioned, is behavior pertaining to religious activity is one also an upheaval of traditional Brahmanical of the many examples of the departure of teachings. This can be perceived through Tantric thought from conventional numerous aspects of Tantric culture. While Brahmanical teachings. the Vedas remain the sole source of In addition to the aforesaid example, it knowledge from which to live your life for is evident that Tantra revolted against traditional Brahmanical schools of thought,13 traditional Brahmanical and Vedic thought the practitioners of Tantra seek knowledge through its rejection of the “patriarchal” from other sources. The Vedas however, still nature of the Vedic tradition.17 Although play an important role within Tantra,14 despite Vedic thought mentions and even promotes the emergence of other religious traditions. the worship of female deities through hymns The similarities continue in numerous ways, and stories,18 they are not central to the despite Tantric practitioners having ’s practices. In direct contrast to this abandoned traditional Brahmanical teachings was the development of Tantric thought, as their only source of knowledge in the quest which concentrates on the female deities’ role to obtain their objectives within this life. as fundamental to the practice. This is The , which were a group of evidenced through the importance and power texts purportedly given to man from the god

9 Ibid,. 16. 10 Brooks, Douglas Renfrew. AuspiciousWisdom: The 15 Sanderson. Alexis, Page 660. Texts and Traditions of Srividya Sakta Tantrism in 16 Brooks, Douglas Renfrew, Page 165. . Albany: State University of New York 17 Lorenzen, David N. “Early Evidence for Tantric Press, 1992, 13. Religion.” The Roots of Tantra ed. Katherine Anne 11 Brooks, Douglas Renfrew, Page 164. Harper & Robert L. Brown. New York: State 12 Brooks, Douglas Renfrew, Pages 175-176. University of New York Press, Pg 28. 13 Sanderson, Alexis., “Purity and power among the 18 The story of and her transformation and of ” The Category of the Person. ed. creation into Kali, another , fighting an Carrithers, M., Collin, S., Lukes, S., Cambridge: unstoppable beast, is one example of female deities Cambridge University Press, 1985, 4. being recognized within stories and worship in 14 Fuerstein, George, Page 15. traditional Brahmanical teachings. given to the and Yoginis19 in Tantric (Tantra is) “an attempt to texts. Furthermore, the perform a place , desire, in every meaning vital role in the act of Diksa,20 which is the of the word, in the service of first, and perhaps the most important step in liberation…not to sacrifice this practicing Tantra. Abhinava-Gupta, a Tantric world for liberation’s sake, but to , whom many believe represents the reinstate it, in varying ways pinnacle of Tantric thought and practice, felt within the perspective of that this process was a ritual designed to salvation23.” sweep away the disciple’s “ignorance” and instill in him the knowledge that will lead to Biaerdeau’s definition illustrates the liberation.21 With its role as the source of the importance of identifying Tantra as an dissemination of knowledge, the initiation and instrument to be used during this life. The consequently the role of the in progress away from the traditional beliefs initiation, becomes indispensable. This role of connected to dharma, a concept central to the female deities is considered fundamental Vedic/Brahmanical teachings, illustrates how in aiding liberation during this life to the Tantra, although still attempting reunification Tantric practitioner. This is a prime example with the ultimate reality, is clearly deviating of how Tantra, although utilizing Vedic from traditional thoughts regarding the means tradition in various aspects of practice, by which to obtain liberation. The connection abandons them for additional teachings at to and divergence from Brahmanical other times. teachings is clearly illustrated through this An additional example of how Tantra recognition of the importance of this life and is an unorthodox form of Hinduism that this life only in practice. revolts against traditional teachings is the Perhaps the most striking rejection of introduction of non-Vedic tools for aiding the Brahmanical and Vedic thought comes in the spiritual goals of the practitioner. As form of the dismissal of notions of purity. mentioned earlier, the Brahmanical teachings Tantrics discard the notion of purity, instead hold that the Vedas are the sole religious feeling that there is otherworldly power to be authority and that in order to continue obtained and harnessed through the use of following their dharma, the practitioners “impure” items.24 This notion of harnessing needed to live their life in accordance to their the power within impure items by the Tantric .22 The Tantric practitioner however, practitioner is regarded, by traditional utilizes tools such as non-Vedic Mantras and schools of thought, as an act of to aid in their liberation and power impurity and therefore a restrictive action to attainment goals. Although traditional obtaining one goals.25 So while both orthodox Brahmanical teachings utilize Mantras, they and Tantric goals seek to gain liberation, each are recited as a as opposed to a tool group believes that it is to be attained in a aimed at obtaining power. This use of non- different manner. Some of the items that are Vedic tools helps the practitioner utilize this traditionally considered “impure” by life, and this life only, in the pursuit of Vedic/Brahmanical teachings are central to liberation. As Madeline Biaerdeau, a Tantric Tantric practices. Menstrual blood, partially Scholar stated: due to its connection to fertility and partly because of its role as a means by which to 19 A Yogini is a “female adept” according to George Fuerstein and can also be known as a female deity or prostitute. 20 Diksa is a form of initiation through which an initiate is introduced to the inner circle of Tantric knowledge. 21 Fuerstein, George, Page 100. 24 Brooks, Douglas Renfrew, Page 151. 22 Sanderson, Alexis., “Purity and power among the 25 Sanderson, Alexis., “Purity and power among the Brahmans of Kashmir” Page 4. Brahmans of Kashmir” Page 3. harness power,26 represents one such seeks to harness the power within the substance. Other examples include meat, “impure” to be utilized by the Tantric to particularly beef, and physical contact with obtain liberation. corpses. In traditional schools of Hindu Tantra, although closely connected to thought exposure to these items is regarded as Brahmanical and Vedic teachings, does not not only impure, but furthermore as a include all aspects of Hindu thought that are hindrance to the goals of liberation. In Tantra, not, at their core, solely orthodox in nature. however, the otherworldly power within these Tantric beliefs derive from the objects could be used as an effective tool in aforementioned texts known as Tantras, and the attainment of powers and liberation. include “a highly ritualistic, pragmatic, and Tantra’s goal of utilizing this world and transcendent life practice” that is utilized in attaining liberation while still in this life helps an effort to attain liberation. These customs to illustrate why the Tantric practitioner further identify Tantra as unique from other would transcend the Brahmanical concepts of forms of traditional Hindu practice. purity in order to obtain the power in Tantric Scholar David White identifies “impure” items that could be utilized during Tantra as “highly ritualistic” in nature. This this existence. classification is illustrated clearly through Further rejection of orthodox systems observing Tantra’s defined set of rituals by Tantra can be seen in the denunciation of associated with its practice. At the forefront the Varnashramadharum system, which of this set of rituals is the necessary act of sought to divide people in the Indian society Guru initiation. This process, the first step in into . This system illustrates the Tantric practice, begins with the Guru divergence from traditional thought in an preparing the initiate for practice.30 This attempt to gain power and liberation within often includes a description of the history of this life by again transcending marked lines of the in which the initiate will be a purity. In traditional Hindu society, this participant,31 as well as specific practices for system was considered to be a part of an the initiate to engage in. Initiation allows the individual’s dharma, and acceptance of their practitioner to “gain(s) access to highest position was therefore necessary in order to levels of power (sakti) both in terms of action adhere to Vedic law. Tantra, however, rejects in the world and in relationship with this concept and transcends caste boundaries, divinity.”32 particularly through sexual rituals.27 In addition to the initiation rituals, Furthermore, Vedic beliefs place restrictions early forms of Tantric practice, such as those upon the worshipper dictating that the engaged in by the Pasupata, had a specifically practitioner must be male and born within a designed life separated into numerous stages. particular caste. Tantra, however, allows for During each stage of life, the Pasupata male and female participants to practice, engaged in specific activities that needed to regardless of the caste in which the be employed up to and including their own practitioner resides.28 It should be noted that death. These ranged from removal from the rejection of caste boundaries by Tantra is society to practices that sought to steal the not a societal movement for gender and social good of others. Complex rituals can be equality, but rather an attempt to “reverse the associated with modern day Tantric perceived inadequacy of Vedic ritualism.”29 practitioners in the form of recitation Again, the transcendence of these boundaries as well as Demonology, or the tradition of

26 White, David Gordon. Kiss of the Yogini: “Tantric 30 White, David Gordon, “Tantra in Practice: Mapping Sex” in its South Asian Contexts. Chicago, The a Tradition” Tantra in Practice. ed. David Gordon University of Chicago Press, 2003, 69. White. Delhi: Motilal Banarsidaa Publishers Private 27 Brooks, Douglas Renfrew, Page 20. Limited, Page 13. 28 Ibid,. 165. 31 Ibid., Pg 12 29 Ibid,. 177. 32 Brooks, Douglas Renfrew, Page 151. controlling spirits. In addition to the and eternal bliss during this life. Practices aforementioned rituals, it is common for the such as and attempts at Guru to give their initiate an ista- or, in raising the are focused on realizing other words, the God to be at the center of the the unity of the universe.35 These practices, if initiate’s worship33. Each of these customs successful in their goals, unite the practitioner illustrates how Tantra, both in the past and the with the ultimate reality of the universe, present, is highly ritualistic in nature. resulting in eternal bliss.36 Since both In addition to being a highly ritualistic pragmatic and transcendent uses are valuable practice, Tantra has both pragmatic and to the practitioner in this world, it stands to transcendent goals. It is important to reiterate reason that both are the focus of the Tantric that Tantrics seeks to utilize “this life, and this practitioner. life only” in their service towards liberation. Tantra is truly an unorthodox form of During this journey, Tantric practices serve traditional Vedic and Brahmanical teachings. both “practical and transcendent” means. By illustrating the connections between these Asian religion scholar David White defines schools of thought and then the deviation Tantra as: from those shared core tenets, the connection “…that Asian body of beliefs and division between them becomes clearer. and practices which, working from Evidence of each school’s practice and its the principle that the universe we goals allow the individual to see the experience is nothing other than the utilization of this life in the service of concrete manifestation of the divine liberation. The practice, as shown through energy of the godhead that creates numerous examples, is highly ritualistic and and maintains the universe, seeks to seeks both worldly and otherworldly goals. ritually appropriate and channel that Furthermore, this classification applies energy within the human microcosm equally to both present and past forms of in creative and emacipatory (sic) Tantra. Although Tantra has transformed ways34.” numerous times throughout history, its objectives and identification within society As White mentions, the Tantric practitioner endure. Tantra continues to be an esoteric seeks to “channel energy” in “creative and practice that has shaped and continues to emancipatory ways.” This represents, in its influence Indian society as well as extending bluntest nature, both the desire for the its influence to affect individuals throughout practitioner to obtain pragmatic goals, such as the world. revenge and power over others, and transcendent goals, such as liberation. Pragmatic goals associated with Tantra can include protection from evil spirits, possession of demons for personal use, and supernatural abilities such as flying. Because the practitioner is focused on this life, Tantra is sometimes used for pleasure including having sexual control over the opposite sex or as an elixir for good health. Transcendently speaking, Tantra is a means by which the practitioner obtains the necessary knowledge to achieve liberation

33 White, David Gordon Kiss of the Yogini: “” in its South Asian Contexts. Page 6. 35 Fuerestein, George, Pages 165-183. 34 White, David Gordon Tantra in Practice. 36 Ibid., pg 178. Bibliography

Basham, A.L., ed. A Cultural History of Sanderson, Alexis., “Saivism and the India. Oxford: Oxford University Tantric Traditions.” World’s Press, 1975. Religions 6 (1998): 660-704.

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