Tantra and Philosophy

Author(s): Hemant Shah
Publisher: Z_Philosophical_Writings_001802.pdf
Catalog link: https://jainqq.org/explore/269070/1

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...... .......... TANTRA AND PHILOSOPHY INTRODUCTION We all know, the thinkers and materialists alike, that 'this is an unreal and unsatisfactory world, strongly marked with the stamp of inadequacy, suffering, and evil'. The world and the life we live in it is neither a bed of roses nor a path of joyous light. The life is 'a difficult journey, a battle and struggle, besieged by obscurity and falsehood'. It is because of this fact, we find the commonest and the highest aim of life for all the systems, is liberation, freedom from bondage or the self-realization. We also find, inspite of the highest goal being the same, different systems have different ways, different paths (Marga) to attain the goal. There is one more observation we come across, and that is each of these systems profusely varied in their theme and expression, claims to have emanated from a divine source. Tantra also has a similar claim, and, as such the Tantras are called by such names as Agama, Nigama etc. Since Tantras have evolved continuously from the remotest antiquity they are very huge and vast, on one side, and at the same time, they are not limited to any particular religion. We have Tantras, avowedly of a Buddhist character, and also those that have a veiled affiliation to the tenets of Jainism. In this paper, we are going to talk mostly about those general aspects and details that have allied themselves to Vedic metaphysics and theology. In fact, Tantras, due to their affiliation to various religions and systems have also been divided themselves into diverse, and sometimes apparently divergent cults, paths and rituals. All these, naturally,

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126 l'hilosophical Writings make it very difficult to include complete details of Tantras, and almost impossible to give justice to all the dormant and deep truths of Tantra Sastra. The paper, anyhow, will be an attempt to share some of the basic Tantrik ideas and practices: MEANING AND PHILOSOPHY OF TANTRA The word Tantra has many meanings. It is derived from Sanskrit root an, meaning to spread out or to extend. Thus tantra etymologically indicates expansion of knowledge. The meaning usually applied to Tantra system is pertaining to the development of man's power to do, both material and spiritual. More than twenty-five meanings have been ascribed to this world. 'The Tantra Sastra is also known as Agama and Nigama. Agama is tantra from the mouth of Siva to Girija, and Nigama is tantra emanated from the mouth of Girija to enter the ears of Siva, being approved by Vasudeva? Tantra Sastra is also considered as the fifth Veda? by Hindus and called Sruti According to Kullukabhatta. Sruti is of two kinds - Vaidikiand Tantriki* "Tantra is both an experience of life and a scientific method by which man can bring out his inherent spiritual power. In this way the Tanfric rituals are the basis of many a philosophy-Saiva, Jaina, Buddhisf or Vaishnava..... In fact, the Tantric method of Sadhana has been in vogue even from vedic times". The philosophy and aim or goal of Tantra is the realization of the Highest Reality - the purnatakhyati. Commonly we call the highest as moksa or liberation from bondage. "The aim of all 'isms' is essentially the same, to realize through all forms the formless". Writing about 'Sri Aurobindo on Tantra' Mr M.P. Pandit quotes, "...... the Tantric Yogi pursued the aim of his discipline - mastery, perfection, liberation, beatitude". Tantra is a way of life; a way to attain liberation through highest enjoyment of worldly objects including sex. Tantra thus is for obtaining joy; when joy is obtained suffering automatically is eradicated. The object of Tantra is not for eradication of suffering but for obtaining joy. Tantra is a worship of Saktii.e. power, which is the Universal Energy. The Sakti or the Universal Energy has brought the universe into existence, which sustains and withdraws

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Tantra and Philosophy 127 the universe? - Attainment of power or energy is for joy. Tantra can get you not only power but even the dominance over others; others may be man, woman, animal, nature or anything. Tantra does not believe in caste and class of society and therefore is not Vaidic. Again, Tantra has no ethics and therefore it can not be called religious or Vaidic. "It would be wrong to call Tantra a religion.". It is not a way of thought' either. Thought, Tantra sees as one of the chief causes of dillusion and misery of the people. Tantra works with action. It is not something meant to be read about in books. Tantric pictures and illustrations are meant ultimately to be used, not just to be looked at. Tantra says "If you do these things which Tantrikas have discovered, you will find yourself in a position to experience what the truth is about yourself and your world, as directly as you can experience the street 8. The philosophy and aim of Tantra is the realization of Advaita i.e. Unity of Siva and Sakri. So Tantra works with action and takes every kind of effort - physical, mental, moral, sexual. Nevertheless, "Tantra, in its origin was a great and puissant system founded upon ideas. Even its two fold divisions into righthand and left-hand path, daksina marga and vama marga, started from a certain profound perception"). Tantra, as earlier said, means its actual methods and practices either a way of Knowledge (daksina marga) or a way of Anand (vama marga). If we seek for the central principle of Tantra, we find 'it expressly differentiate itself from the Vedic methods'. In almost all religions, and definitely in all schools of Vedas the main force is in knowledge, their method is knowledge. In all the God is the Purusha, the Conscious Soul that knows, observes, attracts, governs. "But in Tantra, the worship is of Prakriti, the NatureSoul, the Energy, the Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its methods, its tantrathat the tantrikpursued the aim of his discipline - mastery, perfection, liberation, beatitude."10 Though not central, there are two-three basic principles one should note to know Tantra better. In tantra there is no difference between male and female, and sakti is worshipped through sexual union i.e. Maithuna. Tantra believes in liberation and pleasure i.e.

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128 Philosophical Writings Mukti and Bhokti. Here there is no renunciation of worldly objects or even woman. There is no curbing or controlling of senses. In Tantra senses are to be fully fed and not to be controlled. There is on the contrary, self-indulgence in Tantra. Tantra believes in advaita -- Reality as One, Reality as non-dual; but then unlike Vedas, there is no principle of Maya in Tantra. All religions are anti-life - antipleasures, while Tantra is not anti-life, it is pro-life. SOME ASPECTS OF TANTRA: Synthetic Approach; Tantric discipline is in its nature a synthesis. It has a synthetic approach, both as regards its philosophy and discipline. It is based on a large universal truth that there are two poles of being whose essential unity is the secret of existence. Brahaman and Sakti. Spirit and Nature. To raise Nature in man is its method. It includes in its system 'Yoga, Hathayogic process and Rajyogic purifications, meditation and concentration, the leverage of will-force, the motive power of devotion, the key of knowledge'. Tantra actually, enlarges in two directions. It deals with human quality, desire, action etc. It also includes not only liberation, which is the one all-mastering preoccupation of the system, but also 'cosmic enjoyment of the power of the spirit. According to Sri Aurobindo 'it is a bolder and larger system". "Discussing the synthetic approach of Tantras, Swami Prataikatmananda says, "To him (conscious being) therefore the theoretical objectivity of an alien universe is of much less practical account than the fact that he has his own universe to live and function in. We may call this later the universe of appreciation and acceptance. This implies that this universe grows in stature and brightens, or else, shrinks and darkens, in accordance with the individual centre's appreciative and reactive ratio, which of course views in the same individual as also case to case..... The best or worst possible world is man's own world as determined"!2 by him. Sri Aurobindo says "The Purano-Tantric system was a wide, assured and many-sided endeavour, unparalleled in its power, insight, amplitude, to provide the race with a basis of generalized psycho-religious experience from which man could rise through knowledge, works or love, or through any other fundamental power of his nature to some established supreme experience and highest absolute status."13

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Tantra and Philosophy 129 The synthetic approach of Tantra covers the aspects of the spiritual life, the cosmic play of the Divine, the knowledge, works and enriched devotion, the secrets of yoga, the use of body and its energy centers i.e. cakras. It shows a supreme superconscient Energy and in it we find at last the commencement of a satisfying synthesis, some justification of existence, a meaningful consequence in rebirth, a use and sufficient, though only temporary, significance for the great motion of the cosmos"'4. Tantra system, because of its drive on action on one side, and because of its synthetic approach on the other side, could seize upon Philosophy, Science and Religion, and yet without becoming any of these three. Sound without vibration does exist in Tanfric thought. This unstruck sound, known as 'anahata-dhvani is heard only by a Yogi whose senses are withdrawn from the external and tuned inward.! The anahata-dhvani being immeasurably powerful in range and intensity, can create, destroy and even reformulate the entire structure of universe. The concept of sound is discussed and described as a central doctrine in Tantra. It is known as sphotavada. The sphora is the nada-brahaman or sabda-brahaman. The sphotavada states that every idea or every thought essentially originates in Sound (nada). The moment one thinks, an unheard sound is formed which is subsequently the ground for all forms. Sound, thus, is the soul of form or object, and according to Tantra the cosmos is evolved from the sounds. The Hathayogapradipika says, "Whatever is heard in the form of sound is Sakti. The absorbed state (laya) of the tattvas (evolutes of Prakriti) is that in which no form exist."15 Sound, according to Tantra, is classified into four stages : para, pasyanti, madhyama and vaikhari. Para sound, the unmanifest stage, is the starting point. Pasyanti sound is the second emerging towards the visible. When the sound begins to crystallize into form it becomes luminous, it becomes madhyama. "The final stage of Vaikhari sound offers infinite opportunities of permutation and combination". lk In Tantra the theory of sound is the basis for the unique and magnificent mantra-sastra. A Mantra is primarily a mental sound as it is regarded as fundamental in creation as well as dissolution of all forms. "Mantra

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130 Philosuphical Writings is a word-symbol or symbols, known as seed-words. The word Mantra has come from 'manana' which means.reflections, 'tra' indicates its ability to save the person who repeatedly meditates upon it"??, A Mantra is significantly important in Tantra system because, "it (mantra) exerts its power, not so much through expressing the meaning as we understand it, but more deeply through its sound-vibrations. The power of a mantra consists in the effect of its pattern of sound - waves... seers of ancient times who knew the secret of the power of sound composed the mantras by Joining symbolic syllables in accordance with certain laws laid down in Tantric texts."18 Mantra is at once a symbol, an instrument, and a sound body for the divine manifestation. "The function of a Mantra is to create vibration in the inner consciousness that will prepare it for the realization of what mantra symbolizes and is supposed indeed to carry within itself."?' For this and for the desired result what is needed for the mantra is its purity; correct intonation, pronunciation and pause; and complete faith. Each mantra relates to the particular devi or devata revealing itself in that sound form. In order to have mantra to be effective, must be actually heard from the mouth of a guru, the spiritual preceptor. Yantrais essentially a geometrical composition. "Mantragives formula and equation; Yantra diagrams and patterns; and what correlates both systems of relations is Tantra. "20 To understand true nature of Yantra, one has to go beyond the notion of geometry, into those of dynamics. Yantra is not an arbitrary invention but a revealed image of an aspect of cosmic structure." 21 The invisible central point of a yantra which has existence, but no magnitude; for magnitude proceeds from the feminine power (sakti) or Bindu. "All creation, according to Tantra, is preceded by a focal tension, which is the center of every creation. Bindu carries within itself the seeds of its future and its multiple potentialities. "22 In Tantra binduillustrates the vital impetus in all things to multiply and reproduce. There is no place in the phenomenal world where the one bindu will not be found. Thus bindu is 'the ultimate point of power' beyond which a thing or energy can not be contracted or condensed. "Bindu contains within itself the two poles (zero and infinite) and all that lies between."

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Tantra and Philosophy 131 Yoga is called Tantrik for a twofold reason. In the YogaUpanisads we find reference to the centres of cakras and in some of the Puranas. Even the treatises on Hathayoga also deal with the subject. We also find similar notions in systems other than the Indian, One of the general characteristics of the Indian systems is the paramount importance attached to consciousness and its states. "It is these states which create, sustain and destroy the world. Brahama, Vishnu and Siva are the names for functions of one Universal Consciousness operating in ourselves."24 Yoga aims at the transformation of the 'lower into 'higher states of consciousness. It is an important technique of transformation, but "the yoga used in Tantra is based more or less on Hathayoga, with an extra dimension."25 Yoga in Tantra is mainly to work upon the inner mechanism of the subtle human body. Chakras are the conscious centers and sources of all the dynamic power. The most significant and the most important contribution of Tantra, for which human experience owes to Tantra, is its discovery and location of centers of energy - 'chakras' - in the human body. Every individual, according to Tantra, is a manifestation of that energy. The centers are in the middle of the body, they are closed or half-closed within us and are to be opened so that their full potentialities can be manifested in our physical nature. These centers are supposed to be attached to the spiritual cord; but in fact they are in the subtle body. The usual number of these centers is six, with a seventh in the top of the skull. These energy centers or chakras' are controlled by controlling the breath. Their names and location are : (i) Muladhara : the yellow solid state, square, is in the lowest lotus with four petals just in front of the anus; (ii) Svadhisthana : the white liquid, circular, with six petals is at the level of the genitals; (iii) Manipura ; the red incandescent, triangular, with eight petals is at the navel; (iv) Anahata : the green airy, semilunar, with twelve petals is at the heart (v) Visuddha : the grayish etherial, whisplike, with sixteen petals is at the throat (vi) Ajna : between the eyebrows, a white twopetalled lotus (viii) Sahasrara : the thousand petalled lotus of the Bliss of the Beyond from the crown of the head, at the top of the

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132 skull.26 There is a full-length discussion and details about each of these centers and the consciousness transformation when a particular center is activated. For the sake of brevity, we drop it. However, we shall definitely note that the central conception inspiring the whole Tantra is that of the Subtle body. There is one question that everyone naturally asks: is this subtle body to be thought of real? "The Tantrik answer is: if by real you mean belonging to the world of objective outer facts, no; it is 'upstream' of all such facts, and is an important sense more real than they. But it is discovered only as inner experience, like taste of a lemon, by anyone who makes even a modest effort to focus his attention inward."27 Philosophical Writings 28 The entire concept of centers is highly scientific based on the fact that our body is not just a body with physical or gross body. Besides, as the old Vedantic knowledge tells us we have five degrees of being, the material, the vital, the mental, the ideal, and the spiritual. "The oldest Hathayogins and Tantriks of India had discovered six nervous centers, now closed, could be opened up.' To conclude this doctrine of Energy Centres in less symbolical and more philosophical language, we can say that, "real energy of our being is lying asleep and inconscient in the depth of our vital system, and is awakened by the practice of Pranayama. In its expansion it opens up all the centers in which reside the powers and the consciousness of what would now be called perhaps our subliminal self; therefore as each center of power and consciousness is opened up, we get access to successive psychological planes and able to put ourselves in communication with the world or cosmic states of beings which correspond to them: all the psychic powers abnormal to physical man, but natural to the soul develop in us.' "24 The secret of the power of mantra, the six chakras and the Kundalini Saktiare the central truths of which the Tantricphilosophy claims to give us a rationale and the most complete compedium of methods. "All religions and disciplines in India which use largely the psycho-physical method, depend more or less upon it for their practice." >> 30

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Tatra and Philosophy 133 MORE ABOUT TANTRA: Inspite of having known about the meaning, the definition, the aim and nature of Tantra as a system of the remotest antiquity; and some basic, fundamental and central aspects of Tantra, it will be totally incomplete and unjustified if two-three vital-facts about Tantra are not mentioned. Let us see them. Pancamakaras are 'five elements beginning with 'ma'. Theyoften lead Tantra system to a great degree of misconception or misunderstanding and ultimately to misrepresenting Tantra. The pancamakaras are wine (Madya), meat (Mamsa), fish (Matsya), grain (Mudra) and sexual intercourse (Maithuna).31 The use and practice of these pancamakaras brought illname to the system. In fact, these pancamakaras esoterically symbolize the different elements. These five generally mean the five great elements (Pancamahabhuta) viz. ether, air, fire, water and earth. "These words are also interpreted keeping the real spirit of Tantra as, wine is the lunar ambrosia flowing from the soma cakra which is in the cerebrum (sahasrara). Meat is the surrender of the limited human to the unlimited of 's and Me'. Grain is cessation from evil. Union (Maithuna) is the union of Kundalini Sakti which is sleeping in the Muladhara, with Siva in Sahasrara in the top of the head.32 If these pancamakaras are taken in their right spirit there would be no misconception and nobody would call Tantra as immoral or materialistic. One should always remember that Tantra system does not consider woman as an object of pleasure, she is, in fact, adored as parasakti - Universal Mother, or Cosmic Energy. Tantra Sastra has a systematic approach and aims at both worldly enjoyment and spiritual freedom.." This brings us to a most interesting, most misunderstood and most misrepresented aspect of Tantra. It is a ritual sexual intercourse with a female 'power-holder', whose favours the initiate has to win. The aim of Tantrik rituals, including sexual, is to heighten forms of human power to-their full expression so as to merge Kundalini with Purusha - the unconscious form-principle with the formless consciousness.

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134 Philosophical Writings "When opposite unite, the lack of balance, the tension, from whicn all things are born, is removed and pleasure is experienced. Hence it is thought that the state of permanent stability is a state of perpetual enjoyment, a state of bliss. Only during the brief moment when two beings become one, when desire is satisfied, is a fragment of joy experienced. This state is the closest image of the state of liberation.") W.G. Archer also maintains that "In sexual rapture there is a sense of self-extinction and this is a symbol of the soul's extinction in God. To love God, the lover was thus not only to obtain a mystical experience, but to win salvation,"35 According to Swami Nikhilananda, "....... thus the physical union of man and woman is sublimated into the creative union of Siva-Sakti,"36 The highest joy in Tantra is union of male and female and that is the symbol of Tantra. There is no renunciation or Vairagya in Tantra. Renunciation is discarded in Tantra. Mind, instead of controlling it, is to be given full freedom and full scope for blossoming and attaining joy. Let us also note about the Sadhaka, the aspirant who practices Tantra. Like Yoga, in Tantra the aspirant has to be qualified with his/her competence before the guru teaches the practice of it. "What is competency for Tantra (Tantra-Sastradhikara)' is described in the second chapter of the Gandharva-Tantra as follows : "The aspirant. must be intelligent (Daksha), with sense controlled (Jitendriya) abstaining from injury to all beings (Sarvahimsa-Vinirmukta), ever doing good to all (serva-prani-hite ratah), pure (suci); a believer in Veda (Astika), where faith and refuge is in Brahaman (Brahamistha, Brahamavadi, Brahami, Brahamaparayana), and who is a non-dualist (Dvaita-hina). Such a one is competent in this scripture, otherwise he is no Sadhaka."37 According to Indian thought and culture all beings are portions of the Divine. But, in actuality, in reality we find infinite differences between man and man. The Tantric distinction is, animal man (pasu), the hero man (Vira) and the divine man (Deva). Tantra considers the third type of man as the most riped to tread the summit of divine experience.

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Tantra and Philosophy 135 TANTRA AND PHILOSOPHY: Philosophy, though etymologically means 'Love for Wisdom', is, in fact, much more and deeper than sheer love for wisdom. The quest for truth and passion to determine the nature of the ultimate truth is the main concern of the philosophy. Philosophy, being the mother of all sciences, examines the basic or fundamental assumptions, the values and ideas. To look upon an idea, or issue, or an object as a whole, the holistic view, is to look philosophically. Philosophy thus is characterized by its holistic and integrated views. It beautifully synthesizes the inner and the other, the physical and the moral, the lower and the higher, the material and the spiritual. Philosophy has enormous vastness of its subject matter and has rich contemplative thinking. However, philosophy is mainly concerned with the Soul, the World and the God (Jiva, Jagata and Ishwar). In its approach and methods, philosophy very much differs in East and West. 'Intellect' and 'mental thinking' have been given the supreme rank in the West. In East, mainly in India, 'Spiritual Intuitionl and 'Spiritual experience' have been given the first rank. Tantra, as we have seen, is an independent system. It is a way of life and not a religion though it unites religious functions of human nature. Tantra is not philosophy either, though it has its own philosophy. Because of Yoga, Occult and Mysticism, part of Tantra, Tantra has become subtle and philosophic, Tantra is a technique and it has its own methods. "Tantra asserts that one must rise by that by which one falls. Tantra, whose technique is different, prescribes the discipline of sublimation."38 Philosophy determines and declare that the Highest Reality is Truth, Consciousness and Bliss. Tantra wants everyone to experience Bliss or Joy - Ananda'. Unlike Philosophy, Tantra is amoral and alogical. It is grounded on highly scientific as well as esoteric as well as occult knowledge which make the entire system, in the words of Sri Aurobindo, "Great and Bold". CONCLUSION: Tantra, after going through its various aspects, emerges before us as an old, bold and greatly esoteric system with its own aims

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136 Philosophical Writings and methods. Tantras are pre-eininantly ways of practical realization, and therefore necessarily bear reference to the diverse characters and competencies of different aspirants and different seekers; and have, accordingly designed the framework of their theory and practice suitable to actual conditions prevailing and also evolving stages and states in the soul's journey towards its chosen ends and values. These chosen values are the highest and the best. Tantras, straight way, tell us that without power to do you are meaningless; without doing being is not possible. In other words, Tantras come to us with great Truth, and that is: 'if you can attain power to do, you can attain power to be You decide what you want to be, and the Tantra will show you the way to get what you want. In our final observation, we find Tantra to be a scientific technique, a system or a process which is synthetic in its approach and esoteric in nature. It is, in its pure sense, neither a worship nor spirituality. Its entire status and quality depends on its aspirants and their intentions and applications. Tantra, like all good science recognizes everything that exists in the universe related to vibration. These vibrations (objects) are symbolized for the human intelligence by sound. According to Tantra the rhythmic functions -- heartbeat, breath, cell-changes - structure everybody's sense of time and life. We can recognize the vast fields of activity of the creative Goddess : Sakti, through the combined frequencies of vibration. Tantra asserts and claims that Om is the utterance which, correctly used, can unite and harmonize them all. The aspirant may find in it the consummation of his meditative and devotional activity, his sexual yoga, and mantra practice. He may finally learn how to energise his subtle spine, "and open his whole body to that root energy, which will then flood in through the crown of his head from Reality beyond time, the source of every Genesis. To make this experience real and permanent, to live continuously aware of it, is the whole aim of Tantra". 39 The content so far presented clearly reflects "pre-eminantly practical and essentially realistic and synthetic approach of Tantra. Action, devotion, and knowledge - all these must be harnessed

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Tantra and Philosophy 137 into the service of the supreme object the Sadhaka has in view .... And the appeal of the Tantra is not for the individual only: it is an all-dimensional comprehensive appeal for all seekers' societies toiling into the higher realm of Power, Light, and Perfection. "+0 Please note: A few pictures and diagrams enclosed with this paper are just samples. Since they are symbolic one needs to read their descriptions and inner meanings to understand Tantra. You will find many such pictures and diagrams in authentic books on Tantra. Fig. 1 The everyday view of time and history "The common-sense, materialistic-scientific view of time most., Western people hold is shown in the diagram. It resembles the view we gerby looking backwards only out of the rear window of a moving automobile; for We only look backwards in time, not forwards. Objects appear out of an invisible future within our field of vision, framed in our present moment, which defines our immediate sense-experience and knowledge. As time goes by things, as they get older, seem to recede towards.........the horizon. All things seem as though they must have beginnings and ends. A is a person we have known all our lives who has died. We can 'see' his life entire from beginning to end. Other people and things, like B,

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138 Philosophical Writings have begun and are still with us. Some existed, like D, far back in history. Others, like the earth, at C, may seem to have been always there. But our astronomy suggests that in this kind of time the world may have had an infinitely remote beginning, at the central vanishing point of our view of all things. Once, perhaps, when the world began, the frame of the present moment was at the central point, and all the later boxes in the frame are linked to each other by chains of cause and effect". "Indian mythology has represerted it as if it were seen from outside, as in the diagram below (Fig. 2). If we then shift our viewpoint and imagine ourselves looking back outward through the projecting open mouth of the monster (or rocket), just as we did through the automobile window, we get a view of our past and its world not inconsistent with our Western one. It must, of course, look more or less the same. The ancient, distant objects still look far away, almost beyond the reach of our knowledge and experience. We still see things 'receding' from us along the vista of the past into the time-depth of the picture. The real difference is that in this new image time and things did not 'begin' at some imaginary point back in the depths of the picture. They are being projected through each of us; each person's presentframe' is itself a mouth of that monster vomiting Fig. 2 The monster representing time and fertility out his world of experience and knowledge. We will never be able to find the origin or causes of all things 'out there', among older projected things. Their origin is in the projection-mechanism itself, that is to say, within the psycho-physical organism. And what is

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Tanlra and Philosophy 139 being projected is the tissue of experience and memory we call reality. It is part of the mechanism's function to make reality seem solid, spread out around us and looking as if it must have had a beginning far back in time". Fig.3 The monster of time 00000 Fig.4 Shri Yantra ""Tantra supposes also that the seed itself generates the yoni. The seed may be symbolized in the Shri yantra by a central dot, the original point of energy which has location but no magnitude', usually depicted as white it makes its fundamental originating

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140 Philosophical Writings movement in the shape ot a female, downward-pointing triangle, which is red. From this original couple, the white and the red, evolves a series of interwoven triangles, four male (upward-pointing) and four more female (downward-pointing). Their interpenetration produces circuits of lesser triangles, which represent the sub-dividing of the original creative energies into more definite forces. The outer circles and rings of lotus petals symbolize the unfolded reality of the world. All the different phases of the creative process seem to exist at once, since we are looking backwards, beyond the flow of passing time". "The diagram illustrates some of the chief icons in Tantra, arranged in progressive series from left to right. At the top is the lingam, the male organ, symbol of the male seed of Being. In creative act it is represented as encircled by a symbol for the yoni, the female vulva, organ for the generation of world and time. Seen in plan view, the central shaft may become a circle or a dot, enclosed either in a vulva shape or a female triangle. Another image represents the lingam in an egg-like shape, with red flashes appearing on its surface (plate 9). This is the first stage of differentiation towards the creation of extended time (plate 8)." i VO Fig. 5. Stylized symbols based on the female genital organs, with and without the male

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Tantra and Philosophy 141 Fig. 6 The all-embracing whole of Reality : Reality divided as the sexual pair, Shiva and Shakti, within both man amd world, So deeply joined they are anaware of their differences and beyond Time The sexual pair became aware of their distinction. 'The Female objective separates join the male subject' the female objective' performs Her dance of illusion, persuading the male subject'he is not one but many, and generating from Her womb the world of multiplied objects in whai seems to be a sequence in time. 'Subjects' perceive a differentiated reality, seeming to be composed of separate i particles ol objective fact, and live lives lire lires chai seem to be extended lives in time. be composed of separate

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142 Philosophical Writings "The diagram (fig. 6, p. 19) presented the Tantrik mechanism of Genesis. It is by working it in reverse order that we can climb back up towards the condition of knowing the Whole Truth. The vital link is the human body, with its senses and worlds of experience. For all the various stages represented in the diagram are correlated with groups of the body's own faculties. One can therefore say that, figuratively speaking, the whole universe is contained within the human body". But this is Fig. 7 The subtle body "A whole series of these lotuses is strung vertically up the shining filament of the central Sushumna (fig. 7, plate 54). All are mandalas of different types. The usual number is six, with a seventh at that critical root of existence in the top of the skull. Some traditions visualize more, towering beyond the head into different levels of the Beyond (plare35). Another pair of subtle channels, male and female, 'sun'andomoon', white and red, twine in a spiral around these lotuses, circulating energy. They are controlled by controlling the breath. The lowest lotus (with four petals) is at the base of the pelvis, in the perineum just in front of the anus. Hindu Tantra takes great interest in this one. For it locates there the subtle snake Kundalini who is each inan's own Goddess-world-projecting function (plate s^). She sleeps, coiled around an inner lingam, covering its mouth with hers. Its mouth is the entry to the bottom end ot the Sushumna, and her coilings are the source of world-experience. By yogic and sexual

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Tantra and Philosophy 143 postures and pressures, having his world-disc within the circle of this lotus, the Tantrika 'awakens' Kundalini, who straightens, and pierces the bottom end of the Sushumna to begin her ascent. The initial sensation is violent and quite indescribable. Thereafter Kundalini enters each higher lotus in turn as the Tantrika focuses his mind on its structure and meaning." Fig. 8 Stupa "This is the broad pattern of the 'reversal of Genesis. The ascent is elaborated in detail. All traditions accept that it passes up through the regions of the five elemental states of 'matter, each lower state being progressively absorbed into the higher: the solid is symbolized by earth; the liquid by water; the incandescent by fire; the gaseous by air; while the etherial has no direct symbol, (These resemble the 'elements of European alchemy, so often misunderstood.) Each higher state of 'matter comes nearer to the condition of undifferentiated energy, and represents a more intense inner perception of the interfusion of forces as they dissolve in time. The series, represented in the diagram (fig. 8), is symbolized in the Tantrik Buddhist stupa (a symbolic shape derived from the domed mound near the summit of which the bodily relics of Buddhist saints were enshrined for public reverence). It may be any size from a huge building to a small brass object." Fig. 1 to 8: with courtery from : "Tantra : the Indian cult of Ecstacy" by : Philip Rawson Pub : Thames & Hudson Itd. London.(1993)

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144 Philosophical Writings 9 References : 1 Matrakabheda Tantra - Introduction, ed: Bhattacharya Chintamani, Metropolitan Printing and Publishing House, Calcutta, 1933, P-l. Ibid - P-2-3. Setubandha, by Bhaskaraya, ed: Agashe Kasinath Sastri, Anandashrama Printing Press, Pune 1908, P-24. Manusmrti - Il-1, Commentary, ed: Pandya Pranjivan Harihar, Gujarati Printing press, Bombay 1913, P-30. Ajit Mookerjee, 'Tantra Art, Its Philosophy and Physics' - Rupa & Co., New Delhi (1977) P-11. Ibid-P-15. Anant Krishna Sastri, Commentary on Saundrya Lahari' Ganesh & Co., Madras, 1957, P-2. Philip Rawson, 'Tantra, the Indian Cult of Ecstacy Thames & Hudson Ltd., London (1973) P-8-9. H.P. Pandit, 'Sri Aurobindo on Tantra' Dipti Publications, Pondicherry, 1967, P-1. 10 Ibid-P-2. 11 Ibid - P-4. Swami Prataikatmananda, 'Philosophy of the Tantra', Chapter 25 in 'The Cultural Heritage of India' Vol. Ill, Pub. By Ramkrishna Mission, Calcutta (1983) P-439. 13 M.P. Pandit, 'Sri Aurobindo on Tantra' P-7. 14 Ibid P-42. 15 Anhur Avalon (Sir John Woodroffe), 'The Serpant Power Ganesh & Co., Madras, (2001) P-100. Ajit Mookerjee, "Tantra Art, Its Philosophy and Physics' Rupa & Co., New Delhi (1977) P-1 7. 17 T.R. Sheshadri, "The Curative Powers of the Holy Gita Pub. By: Full Circle, New Delhi (1997) P-35. Ajit Mookerjee, 'Tantra Art..... Rupa & Co., New Delhi (1977) P-18. 19 M.P. Pandit, 'Sri Aurobindo on Tantra', Deepti Publication, Pondicherry (1967) P-30. 12 16

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Tantra and Philosophy 145 20 21 22 23 24 25 26 27 28 29 30 31 Ajit Mookerjee, 'Tantra Art', Rupa & Co., New Delhi (1977) P-20. Ibid P-20 Ibid P-27 Ibid P-28 Sir John Woodroffe, 'The Serpant Power, Ganesh & Co., Madras (2001), P-19. Philip Rawson, 'Tantra, the Indian Cult of Ecstacy', Thames & Hudson Ltd., London (1973) P-23. Ibid P-28 Ibid P-25 Sir Aurobindo, 'On Tantra' ed: Mr Pandit (1967) P-9. ibidP-13 lbidP-13 'Mahanirvana Tantra' - ed: Bhattacharya Vidyasagar, Pub : Valmiki Printing Press - 1884 P-13 Suddhananda Bharati - Preface : Tantraraja Tantra, John Woodroffe, Ganesh & Co. (Madras) - 1954, P. XVI. 'Bhukti Mukti Pradayakam', Kularnava, II, P-13. Alain Daniclose, 'Hindu Polytheism' - P-264. W.G. Archers, 'Koka Shastra' - P-26. Swami Nikhilanand, 'Hinduism' - Chapter IX Om Tantra P-1 49. Sir John Woodroffe, 'The Serpant Power', Ganesh & Co., (Madras) 2001, P-1 3. Ajit Mookerjee, 'Tantra Art', Rupa & Co. (New Delhi) 19877 - P-32. Philip Rawson, "Tantra, the Indian Cult of Ecstacy', Thames & Hudson Ltd., London (1993) P-30. Swami Prataikatmananda, 'Philosophy of the Tantra', Chapter 25 in 'The Cultural Heritage of India' Vol. Ill pub. By Ramkrishna Mission, Calcutta (1983)P-448. 32 33 34 36 37 38 39 Philip) 40

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146 Philosophical Writings ***V* Yan Sarrer "For us the primary subject of justice is the basic structur of society, or more exactly, the way in which the major social institution. distribute fundamental rights and duties and determine the division of advantages, from social cooperation, By major institutions I understand the political constitution and the principal economic and social arrangements. Thus the legal protection of freedom of thought and liberty of conscience, competitive markets, private property in the means of production, and the monogamous family are examples of major social institutions. The basic structure is the primary subject of justice because its effects are so profound and present from the start. The intuitive notion here is that this structure contains various social positions and that men born into different positions have different expectations of life determined, in part, by the political system as well as by economic and social circumstances." From : "A Theory of Justice" By: John Rawls