Tibetan Tantracara: Introduction and History

(This board will include multiple posts on the metaphysics and research sources available for Tantracara)

To the Western mind, the word, tantra, elicits contempt for its association with seemingly lascivious rituals and New Age mysticism. Calling one�s self a tantric adept or master has become a vulgar pickup line, suggestive of one�s sexual prowess. In fact, such claims and assumptions are coarse bastardizations of the rituals and tenants associated with branches of two major world religions. In reality, the intent of a Tantra practitioner is quite pure and righteous; it is to recognize and utilize one�s Divine potential.

Because the understanding and perspective of Tantrism commonly is distorted, it is a difficult subject for academic research. Most materials on the subject of Tantrism consist of guides focusing on sexual techniques. Few observers recognize the practice of Tantra as an ancient sect of Hinduism or a major branch of Buddhism.

History

In modern scholarship, the word, Tantrism, refers to an ancient esoteric practice in both Buddhism and Hinduism. In fact, the categorization of this set of beliefs and practices as Tantric was created by Westerners of the 1800s. The label was derived from an ancient Indian religious sect associated with metaphysical techniques, such as Kapilasyatantra, which refers to the metaphysical methods promoted by Kaplia. Although the Sanskrit connotation of tantra means to loom or to weave, it is not considered to denote any unique metaphysical implication to the texts. Rather, it is more accurate to think of the Tantras as the writings of various techniques woven together to create a religious system of practice. Tantracara (the practice of Tantra techniques) is linked by scholars to Indian goddess worship dating back to the Upper Paleolithic. Historical evidence indicates an obvious body of Tantric writings during the second and third centuries. Specifically, the origin of Tantracara is rooted in the worship of the Hindu goddess Sakti, the female embodiment of creative power and energy. The techniques and beliefs particular to Tantra as a separate sect of Indian religious philosophy emerged in Medieval India during the sixth and seventh centuries.

The fall of the Gupta Empire around 550 CE created an age of feudalism throughout the Indian sub-continent. The popularity of Tantrism at this time was provoked by the disorder and general powerlessness experienced by much of the Indian population during this period, but the diffusion of the practice was advanced by a variety of characteristics. Tantra, as a mystical tradition, provided a sense of empowerment to its adherents by means of magic. Unlike orthodox Hinduism, Tantracara advocated the right of all castes to practice powerful magic and achieve enlightenment. Additionally, Tantra was a uniquely pro-female religious sect, resulting in the conversion of many orthodox Buddhist and Hindu women to the sect. Tantra deemphasized the importance of a large organized institution, instead advocating the intimate relationship between teacher and student. Moreover, Tantra held the allure of any secret sect, as it endowed the practitioner with a sense of uniqueness from being part of something distinctive from common society. The combination of these factors contributed to its spread to other countries and its presence in modern Hinduism and Buddhism.

Works Cited

David Gordon White, �Tantrism� in Encyclopedia of Religion, vol. 13. 2nd ed (Detroit: Macmilan Reference USA, 2005), 8984-8986.

N.N. Bhattacharyya, History of the Tantric Religion: A Historical, Ritualistic and Philosophical Study (New Delhi: Manohar, 1982), 1-2.

M.C. Joshi, �Historical and Iconographic Aspects of Sakti Tantrism� in The Roots of Tantra, ed. Katherine Anne Harper and Robert L. Brown (Albany: State University of New York, 2002), 39-46.

Ronald M. Davidson, Indian Esoteric Buddhism: A Social History of the Tantric Movement (New York: Columbia University Press, 2002), 26.

Miranda Shaw, Passionate Enlightenment: Women in Tantric Buddhism (Princeton: Princeton University Press, 1994), 26.

Differentiating Tibetan & Hindu Tantracara

It is difficult to differentiate Tantric practice in Hinduism versus Buddhism. There is a certain degree of overlap and intermingling in both religions. Consequently, one must designate how Buddhism differentiates from Hinduism, and how Tantra is distinguished from orthodox Buddhist doctrine. If one is to examine Buddhism as a reform movement of Hinduism, it could be argued that the disregard of the Hindu caste system is the most distinguishing feature. Although a prince, Siddhartha Gautama envisioned an egalitarian obtainment of Enlightenment. Anyone, regardless of caste, could achieve Enlightenment with the application of the Buddha�s Middle Path. In Hinduism, the duties of a specific caste are manifestations of an individual�s progress on the road to Nirvana. A priest would be considered nearing the end of Enlightenment, while a butcher would have to be reincarnated many more times before accumulating the good karma to prepare for the purity of Buddhahood. Obviously, Buddhism claims countless differences from Hinduism, but the egalitarian view of a casteless society is important to Tibetan Tantrism.

Within Buddhism, Tantracara is unique in its emphasis on complex metaphysics and its practices of non-segregation from mundane life. It is generally agreed upon that Buddha Sakyamuni could have been a truly great historical figure in the study of metaphysics, but he avoided the issue entirely. Additionally, he criticized any practice and open display of magic and supernormal abilities his disciples were considered to possess. The Buddha defended his lack of metaphysics by arguing that understanding the underlying mechanisms of the universe is unimportant; it is the quest for Enlightenment that should be the concentration. In regard to the mystical, the Buddha maintained that the practice of supernormal abilities would lead to pride and the attachment to power. As Sakyamuni considered attachment central to the suffering of the world and the main obstacle in obtaining Enlightenment, he denounced such practices. However, indigenous Tibetan culture accepted the concept of magic, and natural human curiosity stimulates discussions in metaphysics. Consequently, Tibetan Tantrism began to emerge as a distinctive form of Buddhism.

Another feature of Tibetan Tantrism is the acceptance and reliance on a variety of magical, ritualistic practices. The use of specific physical and mental techniques is thought to assist the practitioner in recognizing and harnessing the energy of the Divine. Buddhism is a monistic religion, meaning that everything constitutes a single Divine reality. In the monotheistic Judeo-Christian traditions, one�s ultimate goal is to be near the Divine. In Buddhism, one is Divine; however, the illusion of life as it is perceived deceives one into thinking that they are a separate entity from the Divine.

All of what one perceives of being a separate entity is an illusion. There is no self, and there is no other. There is only the Divine. The goal of existence, according to Buddhism, is to recognize this. The magical techniques in Tantra facilitate the practitioner in recognizing the underlying Divine essence of reality. A common ritualistic method in Tantra is to pray to a particular deity. This deity is not an actual physical being; rather it is the personification of a certain aspect of the Divine essence. This Divine essence that is the deity is not a separate entity, but is part of everyone and everything. Hence, when one prays to a deity in Tibetan Tantrism, they are praying to what is Divine within one�s self. Certain tools such as mudras (hand gestures), mantras (chants), and mandalas (visual images) are used to channel specific energies that are part of the Divine essence. The ability to exploit and control these Divine energies is central to the practice of Tibetan Tantrism.

The final distinction of Tibetan Tantra from other forms of Buddhism is that it is esoteric and individualistic. Tantra involves religious processes internal to the individual such as chants and visualizations. Religious changes are manifested through internal ritual exercises and contemplations. For example, it is a common practice for a Tibetan Buddhist to pray or meditate alone. When one prays, one commonly sits in a lotus position and holds their hands according to a particular mudra. One will chant a specific mantra. One will visualize a specific mandala. The mudra, mantra, and mandala are usually related to the individual�s intent for meditating. If the individual is mediating on the suffering of a friend, one may use the mudra, mantra, and mandala associated with Avalokitesvara, the bodhisattva of compassion. Notice, there is no group or congregation necessary. As the individual is the Divine, an individual�s prayers and meditations are equally as valid, whether they live in a monastery or live in a suburban neighborhood. Tibetan Tantrism permits the clergy as well as the layman equal status in attaining Enlightenment.

Although these are but a few examples of the distinguishing characteristics of Tibetan Tantrism, being able to differentiate this form of Buddhism from other paths will be necessary for research. There are many materials that will address Tantra as a fashion or trend, without informing the reader of the potential divergence in doctrine. As the metaphysics of Tantra is complex, it would benefit the reader to begin a general study of Tantrism and concentrate it once the overall concepts and themes are understood.

Works Cited

Huston Smith, The Religions of the World: Our Great Wisdom Traditions (San Francisco: Harper Collins, 1991), 55-59.

Sakyamuni literally means �Sage of the Sakyas.� This is an honorific title specific to Siddhartha Gautama as the Buddha, as buddha can refer to any Enlightened being.

Smith, 95-97.