तन्त्र
TRADITIONAL TANTRA
Tantra teaches reintegration with the Whole and views life from a wholesome, integrated perspective. As such, it does not ignore sexuality. Instead, it seeks to enhance sexuality within this wholistic framework in order to optimize one’s experience of living. Most conventional religions either ignore or actively repress sexuality. This repression can lead to psychological and emotional imbalances in life (cf. Sigmund Freud). As a result, many people come to Tantra seeking techniques to compensate for a perceived sexual inadequacy. However, genuine Tantra regards sexuality as sacred, a path that leads one to salvation (mokṣa). For a Tantric, sexuality is not merely a physical act; it is the basis of their spiritual science. Therefore, Tantrics take sexuality and their relationships seriously. While Tantra includes a variety of sexual techniques, when true love is present, such techniques often become irrelevant.
Many see Tantra as one of the few paths capable of freeing us from the isolation and narcissism that besiege modern urban existence. This is due in part to the fact that most attempts at self-harmonization are grounded in a relative, I-centered perspective—an inevitable result of an uncultured identity.
Traditionalists understand that trying to resolve this from within the I-centered perspective is often futile. Instead, they offer a different path: cultivating a spiritual identity. A spiritual identity transcends the limited self and dissolves many of the issues associated with ego and identity. Through it, we relinquish artificial limitations or constructs—whether based on gender, race, or geography—and begin to express ourselves as integrated beings. This is the time-honored purpose of initiation in the spiritual traditions: to liberate the mind from identifying with the small self, and to enable us to express as our Divine Selves. This identification with the small, separate self is known as ego. When the ego dissolves, life reveals its natural abundance. An old saying expresses this beautifully: “A carpenter sees the species of wood; a child sees a wooden toy.” When we release our attachment to egohood, we begin to perceive as spiritual beings, free from the limitations of the subjective self. This is the ultimate aim of Tantra.
A spiritually mature person sees all beings as extensions of themselves. This forms the foundation for true love. Such a culture of love liberates us from the fear-based instincts that drive our endless search for security and safety; instincts that limit us from living positively and freely. Only spiritual practice, especially Tantrism, can dissolve these inner limitations.
Love is not a craving of the uncultured selfhood seeking mere sense gratification.
To reach this level, of understanding one must learn from an educated teacher (ācārya) belonging to a valid tradition. For Buddhists, this means seeking out a qualified Lama or Rinpoche. A truly educated traditionalist puts the student’s well-being first, having transcended narcissism and embraced unconditional love for all. Such teachers often accelerate the learning time—conveying years’ worth of wisdom in just a few months—because their lived experience embodies the spiritual science they teach.
Children are often better learners because they copy rather than merely intellectualize. In copying, they engage actively with learning, rather than resisting it. Likewise, students (sādhakas) must move beyond intellectual understanding to embody the teachings and become genuine Tantrics. This transformation grants a valid spiritual identity, invaluable in addressing the complexities of modern life.
* Read an account of a traditional Tantric Pūjā (Kuṇḍalinī Experience).
** The anthropomorphized representation of Parāparā Devī. Art by Ekabhūmi Ellik, appearing in Tantra Illuminated by Christopher Wallis.
Pūjā - Traditional Tantric Ritual
