Tantra

Author: Jie Kong

Tantra is a concept historically developed in the Indo-Tibetan religious system. Today there are many different Tantras, offered by various masters, based on their personal experience with tantric teachings.

Originally, Tantra was strongly associated with Buddhism and Hinduism. Still, only those who have achieved profound spiritual transformation can comprehend what tantra tradition is.

It is essential to mention that precautions during uncontrolled mystic experiences or initiation into spiritual development are more significant while following the path of Tantra. Given that often tantric masters are in an altered state of consciousness, then what can we demand from their followers?

Tantra represents the dialogue between Shiva and Shakti. It is a symbolic, allegorical explanation of merging two powerful forces. The interaction between them creates a transpersonal experience of inexplicable. Such experience we can comprehend if our consciousness is strong enough. But since the absence of conscious effort is also Tantra, we might  be a priori limited in our search for truth.

The symbol of the tantric path is a weaver. This path can be determined by place (like Tibet), teacher or system of knowledge, when we need to activate the operating of our consciousness and ecstatic feelings.

What makes the concept of Tantra unique since any ecstasy is also Tantra. Nowadays, there is a sharp inclination towards sexuality as the most quickly and easily available way of tantric experience. And this, of course, we can also consider Tantra, but the only question is who controls tantric experiences — the person himself or the forces that he activates.

A beginner emphasizes the ecstatic state under the guise of repeating the cosmic act of the first divine pair of Shiva-Shakti. You can imagine where this can lead someone with weak or unprepared consciousness. It turns out that even Vijnana-Bhairava-Tantra, with its hundreds of meditation techniques, can easily break down into acts of ecstatic relationships under the pretense of Tantra.  Practicing without attention the Dzogchen tradition, which formed tantric consciousness, we can quickly lose our mind.

But since Tantra resides in the imagination, we cannot talk about the correctness or wrongness of any Tantra, since it determines everything at the level of the left or right hand. And no matter how much we talk about the center, it is essential to conceptually prepare your mind to perceive Tantra in its diversity, and not as a single line.

The main task of Tantra is to expand our capabilities, not to limit them. It is related to the place and cultures, and most importantly, to the consciousness of people, who might practice, for example, Bon tradition or being followers of Kriya Tantra.

And here is the question: what is the foundation of someone who practices Tantra or considers himself a tantric? It is essential to ask yourself: «What is Tantra to me? What do I mean by it?» — since not understanding Tantra does not prevent us from being dependent on it. Without understanding the inner processes of arousal and not being able to control it, being dependent on it, everyone becomes dependent on Tantrics.

The most challenging thing in Tantra is to be attached to its doctrine, which requires the ability to experience consciousness, and then move on to conscious — bodily realizations. And since Tantra is often defined as a spiritual practice, it is necessary to understand where the Tantra of spirit is for me. Otherwise, it will turn into a Tantra of expectation, and not a Tantra of inner connection.

Tantra is initially connected to the laws of karma, and it is crucial to understand that restriction is also a type of Tantra. And where the pattern is created, there is a transformation, and this is Tantra.

What is said creates an entirely different picture of perception for the contemplative mind and the mind that is unable to concentrate. Therefore, it turns out that the reaction to Tantra in the process of its comprehension prevails in the mass. However, it does not mean that the tantric process does not occur.

Tantra is primarily about being in a particular state of mind and body, and this is its greatness. The highest Tantra is the ability to experience Sri Yantra, implementing macrocosmic schemes for the presence of all things in the universe. We must carefully reduce everything to the nature of two principles, female and male, and understand the diversity of this living system.

If we do not learn to contemplate, we will only belong to Tantra, but Tantra will not be within us. And this determines our non-dual or dual state in this process. In the latter case, the circle of spiritual seekers is divided instead of being connected.