13 - Discourses on Tantra Volume Two

Chapter 2 Tantra and Its Effect on Society (4)

The ascent of the kulakuńd́alinii is brought about through the practice of certain processes. At the sahasrára, or pineal gland, the kulakuńd́alinii drinks the hormone secreted by that plexus. The biological explanation of this is that the sádhaka attains control over the flow of nectar secreted from the sahasrára (i.e., over a particular hormone secreted from the pineal gland). This flow of nectar is the main support of divine life. During this period of kuńd́alinii sádhaná (sádhaná establishing control over the “coiled serpentine”), sádhakas attain or establish control over the ascent and descent of the [suśumná] fluid. The mental trends of sádhakas are vitalized by the nectar of the sahasrára – by this hormone – and by the well-controlled movement of the [suśumná] fluid, bringing the sádhakas uncommon sagacity and vigour. The blending of such sagacity and vigour adorns a sádhaka with an attractive personality, with sharp intelligence and with an unparalleled spirit. Only under the sound leadership of such Tantrics can a dharmic social and national life be lived.

On this path of human advancement from animality to divinity, everybody has a particular position and exerts an influence on society corresponding to that position. Every human being, as a matter of principle, by virtue of being Homo sapiens, certainly has equal rights with others in every walk of life, but Tantra admits specialities to individuals in proportion to their positions on metaphysical strata. Tantra does not recognize any racial, genealogical, political, national or economic differences among human beings, but it does give recognition to individual vigour. The fundamental difference between the Vedic Aryan ideals and the Tantric ideals is that among the Vedic ideals, much importance is granted to racial and clan differences, while in Tantra only the ideal human gets the honour. There is very little scope for spiritual development in the prayerful Aryan religion, and that is why the Aryans who settled in India gradually became influenced by Tantra. The effectiveness of Tantra in developing personality and vigour within a short span of time made Tantra attractive to the Aryans. So in the beginning they started practising Tantra sádhaná, but with strict secrecy. During the daytime they would remain Aryans with their usual emblems – shikhá [sacred hair] and sútra [sacred thread] – but at night they would throw off their upaviita [sacred thread] and caste differences and practise Tantra sádhaná in Bhaeravii cakra.

Pravrtte Bhaeraviicakre sarva varná dvijátayah; Nivrtte Bhaeraviicakre sarve varńah prthak-prthak.

[When they sit in the Bhaeravii cakra, they distinguish only between those who are sádhakas and those who are not; but when they leave the cakra, they renew the traditional caste distinctions.]

Veda through its sacrificial rituals encourages materialism, while the Tantric cult through its mental and spiritual practice helps sádhakas progress towards the intuitional self – towards the Supreme Non-Attributional Reality.

The spirit of sádhaná is to control the extroversial trends of the mind – to guide one’s self in a proper way – so sádhaná and the Tantric cult are synonymous. Ceremonial sacrifices, prayers, and other extroversial rituals are neither Tantra nor sádhaná. Every sádhaná that aims at the attainment of the Supreme, irrespective of its religious affiliation, is definitely Tantra; for Tantra is not a religion, Tantra is simply the science of sádhaná – it is a principle. In reality, can anyone stand up in any sphere of life without [sádhaná]? Can we achieve the honour, the status and the other commodities that we want in this material world without a struggle? And when we consider our aspiration for development and advancement in the mental world – that cannot be brought about without a struggle either. So everywhere, whether in the crude sphere or in the subtle sphere, struggle is the essence of life. The proper role of human beings lies in [controlling] and harnessing all sorts of crude forces or trends. Thus not only is Tantra an asset in the spiritual world; but even in the most material and crude spheres of life there is no other recourse than to accept Tantric ideals.