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Culture Documents
Eastern Tantra
The adepts of Tantra believe thatthe present age of darkness has innumerable obstacles that
make spiritual maturation exceedingly difficult. Therefore more drastic measures are needed: the
Tantric methodology.1
Georg Feuerstein
Before covering the essentials of so-called Western sex magick, some background on the history of
Eastern Tantra is important. Tantra is one of those words that most 21st century people on some
sort of inner journey have at least heard of but usually understand only vaguely. The word is usually
associated with sexuality in conjunction with certain mystical states of consciousness, but the truth is
remarkably more involved than its Western New Age simplifications. Tantric doctrine is voluminous,
encompassing a vast range of theory and practice pertaining to the matter of spiritual liberation, and
sexuality occupies only a relatively small part of its doctrine.
The word tantra is from the Sanskrit language and has various literal interpretations, but most
commonly is understood to mean web or loom; it derives from the root tan, meaning to extend or
spread, and tra, meaning to save; the word can thus be understood as spreading knowledge in
order to provide salvation.2 It is also closely related to the word tanta (thread), suggesting the
weaving of a tapestry that makes contact with everything in existence, leaving nothing outa good
metaphor for the all-embracing nature of its view of reality.3
Tantra has its roots in the ancient Hindu-Vedic traditions of Indiathe word tantra was used in the
Rig Veda scriptures as far back as at least 1500 BCEbut is generally recognized as having first
appeared in a coherent form in north India around 500 CE. About a hundred years after that the
Buddhist version appeared (and in fact, the oldest surviving complete Tantric texts are Buddhist).4
There is a legend that the Tantric teachings were first given by the historical Buddha (around 500
BCE), but this is seen by scholars as mostly myth. It is generally accepted that Tantra as a unique
form of spirituality was established by the 6th century CE in Northwestern India. Most forms of
Hindu yoga (such as Hatha and Kundalini yoga) were influenced by Tantra. The Buddhist version
eventually migrated (or was chased) across the Himalayas to Tibet, where, chiefly via the work of the
8th century CE Indian monk-scholar Shantarakshita, it resulted in a particular school and lineage
generally referred to as the Vajrayana (Way of the Diamond Thunderbolt).
The legendary figure of the great tantric mystic
Padmasambhava as well as the important 8th century CE Tibetan king Trison Detsun are
traditionally believed to have been involved in the transmission of the Buddhist lineage to Tibet as
well. After an initial struggle with the entrenched shamanistic tradition known as Bon, theVajrayana
teachings took hold (partly by absorbing some elements of Bon) and became established. It is in
Tibet, many believe, that the Tantric path became most highly elaborated and evolved; it was only
after the 1959 Chinese invasion that the Vajrayana teachings were dispersed to the West following
the destruction of thousands of Tibetan monasteries by the Red Army, and the subsequent exodus of
many advanced Tibetan teachers (lamas) of Tantric Buddhism.
A few generalities can be stated about Eastern Tantra. It has certain characteristics that mark it apart
from more conventional forms of spirituality. Although a vast literature within the tradition exists,
Tantra is less a philosophy and more a way of life based on direct experience and very structured
practices. In its embrace of material existence and inner freedom deriving from practice, it bears
similarities with existentialism and Zen (though probably more effective and practical than the
former and more colorful than the latter). Like Zen, Tantra is not interested in dry rationality
divorced from direct practice. That said Tantra is no whimsical way of life lacking theoretical
structure, as it is sometimes depicted in diluted New Age Westernized versions of it.
The theological basis of Tantra was described by Sir John Woodroffe (18651936), who wrote under
the mystical pseudonym of Arthur Avalon and was the first Western scholar of Indian Tantra, as
follows:
Pure Consciousness is Shiva, and His power (Shakti) who is She in Her formless self is one with
Him. She is the great Devi, the Mother of the Universe who as the Life-Force resides in mans body
in its lowest centre at the base of the spine just as Shiva is realized in the highest brain centre, the
cerebrum or Sahasrara-Padma, Completed Yoga is the Union of Her and Him in the body of the
Sadhaka [practitioner]. This isdissolutionthe involution of Spirit in Mind and Matter.5
Notes:
1. Georg Feuerstein, Tantra: The Path of Ecstasy (Boston: Shambhala Publications, 1998), p. 8.
2. Mary Scott, Kundalini in the Physical World (London: Penguin Arkana, 1983), p. 16.
3. Feuerstein, Tantra: The Path of Ecstasy, p. 1.
4. Philip Rawson, The Art of Tantra (London: Thames and Hudson, 1992), p. 17.
5. Arthur Avalon (Sir John Woodroffe), The Serpent Power: The Secrets of Tantric and Shaktic Yoga
(New York: Dover Publications, 1974, first published in 1919), p. 27.
6. Scott, Kundalini in the Physical World, p. 16.
7. Feuerstein, Tantra: The Path of Ecstasy, p. xiii.
8. Rawson, The Art of Tantra, p. 24.
9. Ibid., p. 24.
10. Feuerstein, Tantra: The Path of Ecstasy, p. 231.
11. Ibid., p. 233; compare with Titus Burckhardt, Alchemy: Science of the Cosmos, Science of the
Soul, p. 140.
12. Joscelyn Godwin, Christian Chanel, John P. Deveney, The Hermetic Brotherhood of Luxor:
Initiatic and Historical Documents of an Order of Practical Occultism (York Beach: Samuel Weiser
Inc., 1995), pp. 4041.
13. Ibid., p. 41. This is arguably the best description for the process underwent by such well-known
late 20th century mediums as Helen Schucman (who wrote A Course in Miracles via dictating
information from a Voice that claimed to be Jesus), and Jane Roberts, who channeled the presence
and thoughts of the incorporeal higher dimensional entity called Seth.
14. Ibid., p. 45.
15. I have written about Crowley in a previous work of mine, The Three Dangerous Magi: Osho,
Gurdjieff, Crowley (O-Books, 2010). The most comprehensive biography of Crowley is Richard
Kaczynskis Perdurabo (North Atlantic Books, 2010).
16. Hugh Urban, www.esoteric.msu.edu/VolumeV/Unleashing_the_Beast.htm, accessed November
22, 2012.
17. Ibid.
18. Bentley Layton, The Gnostic Scriptures (New York: Doubleday, 1995), p. 199.
19. Ibid., pp. 206207.
20. Ibid., p. 210.
21. For this, and a good discussion on the philosophy of Crowleys sex magick in contrast to Tantra,
see Gordan Djurdjevic, Aries: The Journal for the Study of Western Esotericism,10.1 (2010),
85106, available online.
Copyright P.T. Mistlberger and Axis Mundi Books, 2014, all rights reserved.