The Tantric Solution

The yogin and the yogini seek neither to attain illusory fixedness
nor to cut themselves off from the world of thought, emotion, or corporeal experience. There is only one motion, one flow, which at every instant attests to our absolute essence.

- Daniel Odier
Yoga Spandakarika: The Sacred Texts at the Origins of Tantra


Tantra, according to our Guru, Paramhamsa Satyananda Saraswati, means “the liberation of energy and the expansion of consciousness.” Energy and Consciousness are the primary constituents of any and all realities that we might possibly experience. They are also the primary constituents of our own beings. On the macrocosmic level Energy is known as Shakti, the Goddess. Consciousness is known as Shiva, or God. On the individual level energy is called prakriti and consciousness is purusha. Prakriti is the field of experience, while purusha is the “knower” of the field. These are the two poles of our experience and they are fundamentally inseparable. They are ultimately relative aspects of non-duality.

As we know from modern physics matter is a form of energy. According to Samkhya, the philosophical basis of Tantra, mind is also a form of energy related to matter. Beyond mind and matter is pure consciousness, or “naked awareness.” Energy underlies all phenomena: thoughts, emotions, sensations and the apparent physical world, which is composed of the five elements, earth, water, fire, air and space (ether.) Consciousness, in this sense, is the subjective aspect at the heart of all experience. It is that mysterious essence which both reflects and witnesses the display of energetic phenomena. It is deeper than the ego, which is really just another form of energy, a thought construct. Ego is the means by which pure consciousness projects itself onto the phenomenal world.

The central iconography of Tantra is indefensibly sexual in nature. Does this mean that Tantra is all about sex? We might say, “No! Well, not entirely.” The symbolism represents the essential amorous connection and unity of consciousness and energy, Shiva and Shakti. Tantra by virtue of its symbolism is a very rare spiritual system which is entirely positive towards sexuality in all of its forms of expression. However, Tantric sadhana, or spiritual practices, are not exclusively sexual, nor is any form of outward sexual activity in any way required. The Tantric approach is also based in an awareness of the consequences of our actions, i.e. karma, which means that we need to refrain from causing harm to others. Rape is not countenanced by Tantra, nor is child molestation. Whatever we inflict upon another we do to ourselves as well.

Yoga is a central and necessary discipline for the Tantric path. As Paramhamsaji said to us, “It is the path of yogis, not of bhogis.” Yoga is the path of disciplined awareness while bhoga is the path of undisciplined indulgence. Yoga leads to liberation, bhoga leads to deeper bondage, or what we might call “addiction.” However, the Tantric understanding is different from our addiction cure programs. Bondage refers to the absence of awareness in our thoughts, emotions and actions. Liberation means accepting and releasing everything within the open space of awareness. This does require practice. The Yoga Spandakarika tells us:

In the absolute sense, pleasure and suffering, subject
and object, are nothing other than the space of
profound consciousness.

The primary elements or “tools” of Tantra yoga are mantra, yantra and mandala. Mantras are sounds more than “words,” vibrations more than meanings. Some people us the term mantra for a positive reminder phrase that they like. This is autosuggestion not mantra. Mantras set up a vibrational field within the body-mind which links us to the vibrational field of the universe. “Man's 'inner being' is constantly in contact with something much greater than the limitations of individuality,” states Paramhamsa Satyananda, “but the average person is not aware of this. Mantra brings about a state of 'resonance' between an individual and the depths of his being.” Yantras are geometrical symbols directly related to mantras. They are considered to be the visual form of the mantra. The Sri Yantra is a well known example:

Mandalas are more elaborate expressions of the yantras in which the Devatas or residing deities appear. These represent the archetypal forms of consciousness/energy which are expressed from within our collective unconscious as Jung called it. The mandala represents the totality of consciousness and energy. Paramhamsaji states, “Each one of us and our every thought forms a mandala. A man and woman in union form a closed unit or circle which can also be a perfect mandala for attaining higher states of consciousness. The guru is a most powerful mandala as he acts as a magnet to draw down cosmic consciousness. He radiates and glows with the light of this great force. It is through the guru that cosmic powers are unleashed and transmitted to the disciple. This is the grace of the guru mandala.”

Tantra yoga includes the hatha yoga practices of asana and pranayama, raja yoga practices to discipline the mind, bhakti yoga attitude of devotion and Jnana yoga self-inquiry. All of these combine to help bring about an awakening of kundalini, the latent power or shakti within us. Kundalini flows upward along the spinal column purifying each of the chakras, or psychic centers, until she reaches the crown chakra and merges with Shiva, pure consciousness. When this happens the practitioner enters the state of Samadhi and achieves Self-realization, liberation and enlightenment. This process unfolds naturally through the practices of Tantra yoga under the guidance of a qualified guru.

Recommended Resources:
 
Kundalini Tantra/2009 Re-print
Asana Pranayama Mudra Bandha/2008 Fourth Revised Edition
Meditations from the Tantras
Tantra: Path of Ecstasy
Tools for Tantra
Yoga Spandakarika: The Sacred Texts at the Origins of Tantra
Tripura Rahasya: The Mystery beyond the Trinity