Tantra is that Asian
body of beliefs and practices which, working from the principle that the universe
we experience is nothing other than the concrete manifestation of the divine
energy of godhead that creates and maintains that universe, seeks to ritually
appropriate and channel that energy, within the human microcosm, in creative
and emancipatory ways. It centers on the process of the appropriation of the
universe (as energy) within 'the human microcosm' which implies the notion of
correspondence between a human being and the universe: microcosm corresponds to
macrocosm. ('Ritually appropriated' energy is often called lcuppalini
sakti, which corresponds to the greater sakti understood as the universe, which is the 'concrete
manifestation of the divine energy of godhead.')
It tells us that the
universe is in fact 'the divine energy of godhead,' that is to say, a living
nature: 'Siva without Sakti is but a corpse,' therefore his energy (sakti) must be alive. To appropriate this energy in
'creative and emancipatory ways' implies a transmutation, whether of human
subject or of the external world, for creation and emancipation are contrary to
a status quo. Whatever has been created and emancipated has been transformed
from its previous state. And to 'channel that energy within the human
microcosm' refers to the work on ‚lalini sakti’ and her ascent through the Cakras- which process
(the 'channeling-) is based on the cultivation of imagination. The 'ritual
appropriation' of this energy implies- inter alia- the ritual transmission of
tantric knowledge through rites of initiation. See also our detailed, Kaula Tradition case study: Secret Tantric
Saiva Siddhanta Initiations.
Increase of knowledge
is often based on some sort of comparison and thus in the case of Tantra,
earlier authors claimed it is an element of
'Hinduism' where as we pointed out, 'Hinduism' is itself a Western concept. Similarly, if we identify tantra as a form of
religion, the translation of cultures is again already happening, for
'religion' is again a Western concept without a hundred-percent befitting
equivalent in traditional
(non-Muslim) India.
In fact religion, as employed uncritically, might be too broad and in that
sense, an imperfect category to be applied to tantra. Whether we conceptualize
yogic sadhana as alchemy, magic, the categories in fact better fit with what is
termed occultism ("hidden connections"). The term ‚occult’ innitially referred to the syncretic work of Pico de la Mirandola, popularised by the
three volume „Occult Philosophy“ by Cornelius Agrippa. (See C. I. Lehrich,The Language of Demons and Angels, 2003.)
See our two part case
study about the Western alchemical tradition that influenced Paracelsus and
others.
Suggesting
‚occultism’ as a category in this case is ofcourse
not because of the Christianised neo-Platonist, Kabalistic, and Alchemical (what he termed
‚magic’), content of Pico’s „900 Theses“ (1486), but because Pico’s belief
in an “occulta concatenation,” an ‘occult’(hidden) connection, that supposed to
have permeated his sycretism. (S. Farmer, Syncretism
in the West, 1998, p. x)
For as David Gordon
White writes in his pathbreaking book about the Nath Siddhas; "Since India's
original fascination with alchemy most probably arose out of early contacts
with a China (India was exporting Buddhism to China in this period) whose
Taoist speculative alchemical tradition has been developing since the second
century A.D., one might conclude that such traditions reached south India via a
maritime route." (White, The Alchemical Body, Sidha
Traditions in Medieval India, 1996, p. 53.)
Thus, having
different roots in Asia ‚Tantric internal Alchemie’
(see also our earlier exposition of the alchemical Waidan
and Neidan traditions in China) in contrast to, Greco-Roman beliefs,
explained the process of reversal (ulta sadhana) in a
pseudo-anatomic* way, the semen allegedly returns to the top of the head, the sakti rises along the spine to meet Siva at the 'summit of
the sky,' (thus also an ’ above so below’) turning the world 'upside-down' exept that according to Chinese tradition here importet into India, the mortal yogi becomes an immortal
adept. Thus here ‚Magic,’ is a science of the imaginary oriented towards power
based on the erotic principle of union.
*Earlier attemps by Frances A.Yates to
suggest a continuity between Renaissance ‘magic’ and modern science,
where rejected by Brian Vickers in Occult and Scientific Mentalities in
the Renaissance (1984). It is erroneous, he asserts, either to seek any
connection between these two distinct systems of thought or to claim that
occultism had any kind of positive role in the production of scientific ideas
or techniques. His arguments are instructive also in the present context of
Tantric ‘anatomy,’ not so much because of the originality of his claims, but
because of the vivid manner in which he sets out his compendium of arguments.
Indeed, according to
Tantra, yoga is union (eros); yogic work focuses on the imaginal (subtle) body;
the fruit of yoga are the powers (sidhis)and
thus operates in agreement with the general principles of ‚occult
correspondences,’ which are at the root of belief that the whole universe is
found within the body.
However, in Tantra,
the notion of living nature, exemplified by internally present sakti and by the hindu, is
present. Transmutation is present, its essence lying in the process of
reversal. Pointing out the element of the practice of concordance White denotes
tantra to be a not denominational 'body of beliefs and practices' and refers to
tantra's ''regional and vernacular Hindu, Buddhist, and Jain forms in
Asia.". (David Gordon White, Mapping a Tradition, 2003, p. 9.) A
definition of tantra is thus in essential agreement with the definition of
‚Western esoteric tradition’ as best explained by Olav Hammer in
„Claiming Knowledge,“ 2001 who writes,“ For those who are sympathetically inclined,
"occult" and "esoteric" denote the nature of beliefs and
practices which purport to explore and utilize secret knowledge, for skeptics,
"occult" is little more than a synonym of
"anti-scientific." (See also Brian Vickers below)
In his introduction
to the collection of essays on Religions of India in Practice, Richard H. Davis
writes: Tantrics view the human body as a microcosm
of the universe, and focus on it as a vehicle for attaining powers and
liberation. Through yogic practices and ritual activities the tantric adept
seeks to inculcate knowledge physically. Rather than seeking a disembodied
escape from bondage or a devotional relationship with divinity, tantrics set as their highest goal the transformation of
the body itself into divinity.(Davis, "Introduction: A Brief History of
Religions in India," in Religions of India in Practice, ed. Donald S.
Lopez, 1995, p. 41.)
The reader will
recognize that 'the creative energy of the cosmos' corresponds to the notion of
'living nature,' that 'the human body as a microcosm of the universe' assumes
the presence of the principle of 'correspondences,' and that 'the
transformation of the body' points to the idea of 'transmutation.' She will
also notice the importance given to the 'practices and ritual activities' that
are important element of occult attitude, and that like correspondences,
imagination, etc.
Of course, instead of
claiming exclusivity to either tantra or Western occultism, regional variations
of the occult, could be seen as cross-cultural. Taking the terminology with a
grain of salt, we may thus speak of exoteric and esoteric in that
'exoterically' speaking, Indian and Western occultism today share certain
elements that are the result of historical contacts. As suggested above, Indian
alchemists were in contact with Chinese but later, also Islamic alchemical
traditions.
For example the
Indian sufi tradition of the Shattaris,
established in the second half of the fifteenth century, appropriated Indian
yogic practices into their regimen. Among Shaikh Muhammad Ghaus's many
compositions is the Persian BajJr al-Qayiit ('The Water of Life'), a now-lost Sanskrit text on
yoga. White addresses this as follows: "Finally, we know that Muslim
physicians, alchemists and mystics were avid for the wisdom of their Indian
counterparts, as evidenced by the translation, in the sixteenth century, of a
treatise on hafha yoga, attributed to Gor’a, entitled the Aml1aku1f’a, The Pool of Nectar."
(Alchemical Body, 106.) And in turn, the idea of an alchemical elixir came to
the West, via Islam, in the early Middle Ages.
Both Chinese and
Islamic alchemical ideas and practices were disseminated to the West.
Similarly, tantra has moved between Hindu, Buddhist, Jain and even Muslim
traditions in India, and it has traveled from India to Nepal, China, Tibet, and
other countries. And during the 20th century, tantra (and yoga), became an
important part of the Western occult tradition. In that sense we may speak
about the diffusion of esoteric traditions through historical contacts. By
establishing links between various traditions, often situated in different
countries, the esoteric or occult, also operates as a ‚Globalisation’
of ideas exemplified recently by the worldwide sale of „The Da Vinci Code“ and
Harry Potter novels.
The similarities
between Indian and Western occult disciplines of course lie in the operations
of the human mind, as the driving force behind the construction of diverse
religious (as well as social and scientific) systems. So for example the idea
of transmutation follows from the idea of correspondence between micro- and
macrocosm. The reason is that this correspondence implies the ultimate identity
between the two, which means that human microcosm transforms its initial
limited state by becoming one with the divine macrocosm. The idea of living
nature, the idea that the middle ground between human being and divinity is
also impregnated with spiritual value, necessarily stems from the notion of
correspondence. The orientation towards powers that aim at divinity establishes
a formal link with magic.
Needles to say, the occult also termed „Magic“ is
only a conceptual grid that, just as any other, makes selection out of the
available data on the basis of convergence of elements.
Esoteric or occult
thought, according to this view, also operates similarly in various contexts,
and this operation is essentially one of internalization. Or no matter how
bizarre some religions may appear to us at first sight, they can ultimately be
understood as the dwelling of human minds on certain hypotheses concerning
nature and existence, wrestling with the perennial mysteries of life, death,
good and evil, human purpose,justice, and so forth.
Occult thought also typically operates in the symbolic mode, going beyond rigid
identifications, finding similarities between differing phenomena of reality
and various cultural systems, which results in the practice of concordance.
Being an inner aspect of a particular tradition, esoteric teaching - and
practice - shares in a number of formal elements of that tradition and it is
shaped by the continuing process of historical change. In that sense, the
esoteric 'what' differs from case to case; but the esoteric 'how' seems to be
common and consistent: emphasis is placed on correspondences, on the role of
imagination, the possibility of transmutation, and the presence of living
nature. Esoteric traditions also seem to be alike in the ritual means of the
transfer of their knowledge, and in the insistence that the ultimate truth
(gnosis meaning ‚knowing’) transcends the narrow boundaries of particular
denominations and that it may be discovered as an inner aspect of every
religion. But the above description at this point, is only a methodological
choice, for what comes next.
The Secret Tantra of the the
Nath Siddhas.
Imagination is the
power that - in addition to breathing exercises, bodily postures, and mantric
utterances - 'wakes' up the occult centres of energy
within the body and reverses the flow of semen upwards, turning it into elixir.
The Nath Siddhas are
an initiatic order and the knowledge of yoga is
transmitted only to those candidates who have undergone this ritual. After the
initiation, the novices are invested with the large earrings which are the
distinctive mark of the jogis and due to which custom
they are often called the 'split-eared' or kanphatn
yogis.
Initiation represents
an essential aspect of the yogic way of life as envisioned by the Nath Siddhas.
The secrets of yoga, the proper way of practice, the transmission of the mantra
to a disciple, all these elements that make it meaningful and possible are dependant on the successfully underwent ritual of
initiation. And the central feature of the Nath Siddhas' ideology is, arguably,
the claim that the human body is a replica, a microcosm, of the ontological
plenum, the macrocosm. To the degree that Siddhas share the general outlook of
Saiva tantrics, the macrocosm is understood as the
result of the dynamic relationship between Siva and Sakti; to the degree that
their theory is esoteric, these two divinities are assumed to be present within
the human body, together with the other constitutive elements of the universe,
both metaphysical and phenomenological. The yogic interiorization of alchemical
practices is also justified and made possible through the application of the
above model: the external and the internal are related and correspondent to
each other. The principal dictum that establishes correlation between external
alchemy and internal yogic practices is based on the claim, "as in metal,
so in the body." (White, Alchemical Body, 5.)
The yogic knowledge
is esoteric; it transcends the phenomenal world and probes into the reality
that is beyond: Thinking arises from the unthinkable; / Thinking troubles the
whole world. / The yogi forgets the thinking, / And immerses [himself] into
unthinkable."sl And the ultimate effect of this
illuminating knowledge is that it liberates one from 'the strictures of
everyday life' which, within the context of the Indian cultural universe, and
its spiritual expectations, means that one who has obtained this knowledge is
freed from the continuing rounds of births and deaths, from sarpsar.
Gorakhnath proclaims: "Above the nose, in
between the eyebrows, / I remain fixed day and night. / I will not return to
birth in mother's womb, / I will not suck the milk again!
Magic, understood as
an integral part of Renaissance culture, becomes marginalized by the advent of
Protestant culture, Catholic Counter-Reformation, and secular science, This
fact had a direct influence on the development of anthropology and the study of
religion.
But first of all,
magic is characterized by its orientation toward power. A technique grounded in
a belief in powers located in the human soul and in the universe outside
ourselves, a technique that aims at imposing the human will on nature or on
human beings by using supersensual powers. It is a common perception that magic
has an active quality and this is most often the element that distinguishes it
from mysticism or conventional religion, which are perceived to be more
passive. (See Richard Kieckhefer, Magic in the Middle Ages, 2000.)
Teun Goudriaan, who wrote the only major scholarly monograph on
Indian magic, equally asserts that "The essence of magic is a grasp for
power." (Goudriaan, Maya Divine and Human: A
Study of Magic and Its Religious Foundations in Sanskrit Texts, 1978, 58.) As
soon as this is realized, the comparison between the principles of magic and
the yoga of the Nath Siddhas, whose whole practice is defmed
by the search for power (the siddhis), emerges as obvious and meaningful. Power
is related to action, to agency, to doing things, and this practical
orientation is congenial to magic. The performance of certain ritual acts - and
the belief in the efficacy of such acts - with a view of making use of certain
natural laws of cause and effect which are supposed to exist, in order to
enforce some result(s) in the mundane sphere desired by the performer or his
instructor. Let us also recall that, in Sanskrit, one of the words for magic is
karman. Magic is therefore a way of action based on
the theoretical assumptions of occultism that is directed toward acquisition of
power.
In the end it is
imagination however, that breathes life into the microcosm within the body of a
yogi and populates it with metaphysical powers and entities. It makes operative
the correspondences between semen, breath and mind. Without the employment of
the powers of imagination the practice of yoga would lack deeper results.
Important part of yogic work is focused on the meditation on and manipulation
of the subtle body that is 'created' through a process that may be thought of
as the disciplined imagination, and this body may be thus defined as 'imaginal:
Paying attention to the principles of esotericism, such as imagination, helps
us therefore to understand more fully a vital component in the practice of
yoga. It also provides us with a link between yoga and magic. It appears as if
the jogis are narcissistic in their 'obsession' with
bodily exercises and powers, meditating on the cakras instead of praying to the
gods. But, once it is remembered that the cakras correspond to the gods (Siva
and Sakti for example), it becomes obvious that to meditate on the subtle
'lotuses' within the body is tantamount to meditating on the deities that dwell
within them. In this sense, concentration on the cakras is devotion. This fact
is occluded unless the occult principle of correspondences is properly
understood, and approach theoretically from a different angle the category of
devotion.
The sexuality of the
Nath yogis consists in the esoteric 'coupling' of occult energies of the body
that are given sexual and gender-specific signifiers. That the human body as a
microcosm represents an analogue of the macrocosm is an instance of the
esoteric mode of thought, since the link that connects the two is based on the
notion of correspondence. In Indian tradition, the human body has been
homologized with the universe since Vedic times. The famous cosmogonic hymn
(Rig Veda, X, 90) about the sacrifice of the puru’
has the limbs of this primordial man correlated with social classes and cosmic
divisions. The correspondence between the human body and the universe is, also,
of crucial importance in the medical system of Ayur
Veda. Indian astrology recognizes correlation between the human body and the
zodiac.
A Hindutemple
is built upon a layout that translates the form and proportions of the human
body into architectural design. In yogic and tantric traditions, this
correspondence between the body and the cosmos is emphasized. A typical example
of this view is offered in a Sanskrit text that is related to the system of
hatha yoga, which is the form of yoga most the Siva Salphita,
states:
In this body, the
mount Meru, is surrounded by seven islands; there are rivers, seas, mountains,
fields; and lords of the fields too. There are in it seers and sages; all the
stars and planets as well. There are sacred pilgrimages, shrines. And presiding
deities of the shrines. The sun and moon, agents of creation and destruction,
also move in it. Ether, air, fire, water and earth are also there. All the
beings that exist in the three worlds are also to be found in the body;
surrounding the Meru they are engaged in their respective functions. He who
knows this is a Yogi, there is no doubt about it.
Also the goddesses of
clans and land,play a role, see case study:
It should be evident
that the notion of the body as the replica of the macrocosm is in its nature
esoteric, being based on the principle of correspondence. The fact that this
idea is widely attested to cross-culturally and in several historical epochs
does not contradict its inclusion within the field of esotericism.
Nevertheless, in a certain sense, this is not a 'secret;' in a sense,
'microcosm equals macrocosm' is not in and by itself an exclusively esoteric
notion. The important distinction is, however, how does one know this; what
manner of knowing are we assuming here? In other words, the quality of
knowledge is the issue, not necessarily its content.
The Nath Siddhasascribe a paramount importance to this idea; it is a
central assumption of their practice,which is the
corporeal practice, or 'the culture of the body,' kiiyii
siidhana. They insist, infact,
that to know and master the human body - especially in its esoteric aspects
amounts to the mastery of yoga, which leads to liberation and immortality. It
leads to theattainment of the siddhis, which is to
say, to the acquisition of power. The esoteric aspectof
the human body is, on the closer analysis, twofold. It consists of the greater
world, the cosmos, which is esoterically present within an individual body; and
it consists of esoteric aspects of the individual body, that are otherwise
unknown to ordinary people, or inaccessible to ordinary sensory perception. The
esoteric individual body, in a sense, mirrors the secret and invisible aspects
of the natural body, while at the same time it mirrors the totality of the
universe.
An elaborate example
of this notion is found in a portion of an important Sanskrit text of the Nath
yogis, the SiddhasiddhBntapaddhati (3. 1-14):
He who experiences
within one's body everything that is movable and immovable [that is to say,
everything that exists] becomes a yogin gifted with the knowledge of the body.
The tortoise is situated in the soles of the feet [and the seven lower worlds
(tala) are placed above it]: Patala in the big toes, Talatala above the big toes, Mahatala
in the heels, Rasatala in the ankles, Sutala in the calves, Vitala in
the knees and Atala in the thighs. These seven lower worlds are under the
dominion of Rudra, the lord of the gods. Within the body, he [Rudra] is Bhav8,
the incarnation of anger, or indeed Rudra, the Destroyer of the Fire of Time [kiiliignirudrs].The earth is [situated] in the anus, the
atmosphere in the genital region, the sky in the region of the navel. Thus, the
god Indra resides in the triple world inside the body. He who controls all the
senses (fndriya), he alone is Indra. Maharloka, the 'Great World' is at the base of the spine, Janaloka, the 'World of Generation' in the spinal cavity, Tapaloka, the 'World of Austerities' in the marrow of the spine
[and] Satyaloka, the 'World of Truth' is in the
flower of the lotus of the root-[cakra]. Thus, the primordial god, Brahma,
resides in the fourfold world inside the body as the personification of the
pride and self-confidence.
The presence of
macrocosmic and spiritual realities within the human body is also made explicit
in the following verse: In the fortress of the body There are 900,000 canals.
At the tenth door (the 'opening' at the top of the skull, called brahmarandhra- liberated beings are said to exit the
physical body though this aperture), the avadhut has
undone the lock.In the fortress of the body there are
gods, temples,"and Kast. There I naturally met
the Indestructible. Says Gorakhnath, Listen o people:Only a few can conquer
The fortress of the body.
One of the aspects of
the esoteric thought related to the world-view of the Nath Siddhas lies in the
occasional symbolic understanding of the founding adepts of the school and
their internal projection onto the subtle body of a yogi. Matsyendranath
and Gorakhniith, aside from their historical
identities, sometimes also stand as symbols for spiritual achievements and
ranks within the Nath hierarchy. Accordingly, a yogi may become a Gorakh if he reaches adequate spiritual level and attains
appropriate powers. For example, a sabad consisting
of a set of yogic riddles, ends with the statement, "Whoever can answer
what has been asked, he is Gorakh.“ In the Nath
literature the word Niitha (which originally means
'the lord') has sometimes been used with an ontological significance and there
is sometimes a tendency to interpret the names of the Naths,
particularIy of Matsyendra
and Gora, as some transcendental states of mind or soul attainable through the
practice of yoga.( See also Debabrata Senshanna, ed., Matsyendra Sarphita; Ascribed to Matsyendramitha,
Pt. 1, 1994, 34: "hence Macchanda, Matsyendra were not personal name but an appellative of
some siddhas who reached a particular stage in the mystic realisations.")
At another level, Matsyendranath and Gorakhnath are
also esoterically present within the subtle bodies of their disciples and they
may be accessed, as mediators of insights, through the practice of yoga. The
very first sabad in the Sayings of Gorakh makes reference to this teacher as an eternal child
engaged in the spiritual discourse at the level of topmost cakra: "At the
summit of the sky, a child is speaking. / What kind of a name could it be
given?'.
In this way, the
process of internalization seems to establish the esoteric identity between
Siva and Matsyendra or Gorakh
and an individual yogi, in whose subtle body all of these are present, in
addition to Sakti (in the form of kundalini).
The Nath Siddhas thus
believe that the cranial vault, for which they use code words 'heavenly circle',
'emptiness', 'empty', or the 'Moon,' is the locus of the elixir which, in
ordinary circumstances, drips down through the spinal column until it gets
destroyed by the 'Sun' in the gastric fire and through the seminal emission.
This process is the principal cause of aging and death, and its reversal - set
up, for example, through the process of kundalini yoga - makes possible the
achievements of both metaphysical and practical goals. That is to say, the Nath
yogis attain the spiritual goal of yoga (samadhi) as well as the practical goal
of acquisition of the elixir of longevity and immortality by 'drawing upon
hidden or concealed forces (in this case Kundalini) in nature or the cosmos'.
(See Lilian Silbum, Kundalini: The Energy of the
Depths , 1988), especially pp. 121-33, which deal with the Nathist
conceptions and practices.)
Concentration on the
nerve-centres known as Cakras, in this case is said
to confer on the Yogi superhuman powers. The emphasis is on the process of
reversal (ulta sadhan), by
which ''the yogi succeeds in reversing the natural trends of aging, disease,
and death, and channels his energy, seed, and breath upward, against the nonnal flow of bodily process. Not only does the energy,
the sakti, move upwards towards the uppennost ckakra, and not only
does the breath move up 'from the toes to the topknot', but even the Moon
eclipses the demon Rahu, reversing in this manner the ordinary course of events
in which it is Rahu who swallows the Moon, causing its eclipse. This signifies
that the yogi has changed and liberated himself from the course of ordinary
events - a 'sign of success'.
Thus the sabad refers to initiation as an opening into the knowledge
of the secret aspect of the body, through the mastery of which, freedom from
the continuous rounds of births and deaths is secured. It is an axiom of yogic
lore that the human body is a potential instrument of liberation and of the
acquisition of power, once its secrets are learned and mastere
through appropriate practices:
How can Yogis, who do
not know the six centres (cakra), the sixteen props,
the 3,00,000'channels,' and the five sheaths (vyoma)
in their (own) body, attain perfection (in Yoga)? How can those Yogis, who do
not know their own body (as) a house of one column (with) nine doors, and (as
presided over by) five tutelary divinities, attain perfection (in Yoga)?
As we mentioned
before, there are also striking similarities with both the Buddhist Tantras as
practiced in Tibet and the above plus also with the Daoist mountain schools where the visualizations were said to bring
'immortality'.
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