Tantra Ecstasy Through Rituals

Here's a comprehensive summary of the provided text from "Tantra Ecstasy Through Rituals" by Dr. Kalidas S. Joshi:

Introduction to Tantra and its Modern Popularity:

The text begins by noting the recent surge in popularity of Tantra, particularly among the younger generation seeking novel solutions to modern human problems stemming from the need to adjust to a rapidly changing world. This revival has also led to renewed interest in other ancient disciplines like meditation and herbal cures. The author observes the strangeness of this resurgence given Tantra's near-total decline in practice over the past century, with very few practitioners capable of demonstrating its claimed achievements.

Misunderstandings and the Nature of Tantra:

Tantra, the author states, has been widely misunderstood by critics and abused by its followers, despite its exponents speaking highly of it. At its core, Tantra is a philosophy that offers explanations for the world and the individual, identifying human problems and proposing solutions. It details a concrete system of practices aimed at achieving "self-knowledge" (atmajnyana), a cherished ideal in all ancient Indian philosophical schools. To assess Tantra's relevance to modern scientific age problems, one must first understand its tradition, content, and applicability.

Meaning and Etymology of "Tantra":

The word "Tantra" is derived from the Sanskrit root "tana," meaning "to spread," and "tra," meaning "to save." Thus, Tantra signifies a scripture that saves by spreading or expanding knowledge. It can also be derived from "tantri" or "tantri," meaning "to explain." Historically, "Tantra" was applied broadly in Sanskrit literature to various religious and philosophical discussions, works, and doctrines, including those of Sankhya, Buddhism, and Mimamsa. The term has also denoted a loom, thread, rule, theory, science, doctrine, technique, and the order of the world. In the context of shastra (science), Tantra specifically refers to worship utilizing mysticism and ritual for the attainment of supernatural powers, with a practitioner being a sadhaka. In this sense, Tantra is also known as agama or mantrashastra.

Historical Origins and Age of Tantra:

The orthodox view traces Tantra's origins to the Vedas, specifically the Saubhagya-kanda of the Atharvaveda, citing the Atharvaveda's focus on magic and rites similar to Tantric procedures. However, the author cautions that finding related ideas in the Vedas can lead to confusion, as the Vedas contain elements of monism, dualism, and pluralism.

Despite the debate on its Vedic origin, Tantra is considered the "fifth Veda" by orthodox believers, granting it Vedic authority. It's seen as the guiding shastra for the Kaliyuga (the current age). The text explains the cyclical nature of the four Yugas and highlights that each Yuga has its own guiding shastra: Shruti (Vedas) for Kritayuga, Smriti for Treta, Puranas for Dwapara, and Agama/Tantrashastra for Kaliyuga. This statement, found in several Tantra works, should not be taken too strictly, as Shruti, Smriti, and Puranas remain important.

The absence of the word "Tantra" in early Sanskrit literature like the Amarakosha, Upanishads, and early Smritis suggests that Tantra, with its elaborate ritualistic discipline, became widespread later, likely around the 3rd or 4th century AD. While Tantric ideas might be ancient, the literature developed over time. Early Tantric works date around the 4th century AD, with Shaivagamas predating the 6th century AD. Tantra works show similarities with Puranas in worship and ritual, with mentions of each other in their texts. Many Puranas and Tantras are believed to have been composed around the 10th century AD. Tantra texts continued to appear until the 17th and 18th centuries, some even referencing modern cities like London.

Place of Origin:

The origin of Tantra is not conclusively established. Scholarly opinions include:

• India (Aryavarta/Bharatavarsha): Traditional view, suggesting it was always present and governed Indian religious and spiritual observances.
• Outside India (North-Western Frontier): Another perspective.
• North-Eastern Regions: Some scholars believe it originated here.
• Bengal: The majority view suggests Tantra originated in Bengal and spread to Nepal, Tibet, and China after the Islamic invasion of India. The destruction of universities like Nalanda and Takshasila in the 12th-13th centuries AD accelerated this migration.

Tantra gained prominence after Buddhism overshadowed Brahmanism and likely originated among culturally backward strata influenced by Buddhism. It spread northward and eastward with Buddhist ideas, leading to translations into Chinese. The Bengal origin theory is supported by the prevalence of Bengali in modern Tantra writings and the large number of Bengali Tantra followers, especially in the Shakta school. Tantra eventually spread across India, with deities like Kali in Bengal, Shiva in Kashmir, and Vishnu in the south gaining prominence.

Divine Origin and Tantric Works:

Tantras are often attributed to deities like Shiva, Parvati, Vishnu, and Ganapati, or to Natha siddhas. While presented as dialogues between deities and adepts, they are not considered apaurusheya (authorless) like the Vedas. The Tantric literature is vast, though many works are lost due to disuse. Millions of Tantra works were said to exist, with the Sammohana Tantra listing hundreds of titles. The text provides a list of important available Tantra works and more recent influential texts.

Nature of Tantric Sadhana:

Tantric sadhana (practice) is rooted in the Indian belief that life is inherently painful (dukkha) and aims for liberation (moksha). Unlike the Jnana-marga (path of knowledge) which requires a highly developed mind, Tantra offers a practical, step-by-step approach suitable for the common person. It's accessible to men and women of all castes and creeds, aiming for chittashuddhi (purity of mind) for self-realization. Tantra is described as the way itself, not merely a guide.

It emphasizes a gradual progression from the gross to the subtle, external to internal, and apparent to real, through practical exercises rather than mere contemplation. Tantric sadhana is based on the principle of psychosomatic interaction – the body influencing the mind and vice-versa. Bodily acts like image worship, bhootashuddhi, and nyasa purify the mind, removing afflictions like fear and ignorance. This is similar to the practices of asana, pranayama, and mudras in Hathayoga.

Tantra utilizes images and diagrams (yantra) to focus the mind, facilitating concentration (dharana) and meditation (dhyana). The practice involves engaging with the deity through rituals like invocation, feeding, and offering. The goal is to gradually internalize the mind and move from the gross image to its inner essence. Tantra is a realistic doctrine, not viewing the world as illusory, and aims for a union of monism and dualism, where the world becomes one with the siddha (accomplished practitioner).

Inclusivity and General Practices:

Tantric sadhana is designed for aspirants of all dispositions and abilities, from rudimentary to advanced practices. It was inclusive of women and all castes, unlike the Vedas. General practices common to all schools of Tantra (Shaiva, Shakta, etc.) include japa (mantra recitation), purascharana (repeated recitation), homa/yajna (fire sacrifice), tapa (austerities), puja (image worship), bhootashuddhi, nyasa, sandhya (worship without material aids), yantra, mudra, asana, pranayama, and dhyana. These are similar to general Hindu spiritual practices.

Specialized Practices and Vamachara (Panchatattva Sadhana):

Tantra also includes specialized practices, some for attaining powers (black magic) and others like Nila and Shava sadhana (performed in cremation grounds with a corpse). A particularly distinctive and often criticized practice is Vamachara, known as Panchatattva-sadhana.

Panchatattva (The Five Ms):

Vamachara, particularly associated with the Shakta school, involves the use of five materials, also called the Panchamakaras or five "m's":

1. Matsya (fish)
2. Mansa (flesh)
3. Madya (wine)
4. Mudra (parched grain)
5. Maithuna (copulation)

The term Vama signifies "left" or "woman" in Tantra, reflecting the woman's position to the left of the man in rituals. Virachara describes the practice by vira sadhakas (warriors) who have conquered their senses. Kaulachara refers to the union of Shiva and Shakti, specifically the arousal of Kundalini energy, with Kula representing the female sex organ or the base chakra. Latasadhana involves a woman embracing the male worshipper sexually.

Principle of "Poison cures Poison" and Abuse:

The Panchatattva worship is based on the principle that "poison cures poison," aiming for liberation through things considered harmful, particularly food and sex, which are primary sources of enjoyment and human desire. Tantra doesn't advocate negating desires but fulfilling them through worship, promoting both enjoyment (bhukti) and liberation (mukti). However, it stresses that this is not for ordinary practitioners and requires a high degree of detachment (vairagya) and controlled senses.

The author highlights that while Tantra advocated careful use of wine and women with strict eligibility criteria, these were often neglected by followers, leading to misuse and disrepute. The original intention was to satisfy desires completely as part of worship, not to escape them. Practicing Panchatattva sadhana with sensual desire led to strict punishments. Despite detailed instructions in important Tantra works regarding attitude, restrictions, and behavior, the lofty ideals were forgotten by lesser followers. The author expresses hope for a revival of Tantric practices with proper understanding, care, and caution.