Tantra, the great unknown
Tantra is perhaps the last, chronologically speaking, spiritual tradition of the India. In a way, is the culmination of a process of thousands of years of research of consciousness that reaches today with the power to transform our lives as human beings. Writes Susana García Blanco.
Tantric philosophy is wrapped in an aura of mystery. Esoteric mystery: that of the teachings transmitted by initiation and protected the Yogi with the sufficient adhikara. The mystery of the magic by the associations of certain very minority groups with black magic and not very Orthodox practices. The mystery of the erotic: this word is almost impossible to not have sexual associations. While this looks like a critical movement Neo-Tantra, Tantra actually is something very different, and that's what I intend to talk about in this article, focusing more specifically on the set of teachings represented by several schools of Tantra which are known as Kashmir Shaivism.
The very word, Tantra, has multiple meanings (see for more detail on all of them Tantra Illuminated: The Philosophy, History, and Practice of a Timeless Tradition. Wallis, Christopher D. Mattamayura Press). One of its meanings is "text" or "book". The word Tantra is more specifically used to refer to the "revealed" texts, also known as Agamas, and thus also to the set of teachings that contain.
One of its meanings Etymologically, comes from the roots so ("expand") and TRA ("instrument", "gadget"). A tantra It would be an instrument of expansion. But what expansion?
The premise of this non-dualistic philosophy is that the entire universe is a manifestation of a unique energy, call it to understand the absolute or Supreme consciousness. From this perspective, even the word yoga is re-sets: there is nothing to join, there is nothing to separate (as for the classical Yoga, whose goal is to "separate" purusha: the unchanging spirit of prakriti: the changing nature). The goal is to recognize that press of the Supreme in all things and above all in yourself.
Turning to the meaning of the word Tantra, this would imply the expansion of the self-assurance to give count that are anything other than the Universal consciousness.
It is not intellectual knowledge, although the study of texts and teachings (jnana) is of vital importance in this tradition. It's to have a conscience in every moment of this Universal presence.
The experimental knowledge (vijnana) is achieved through practices, most of them initiation, i.e., passed from master to student when it is ready to receive them.
Tradition does not renunciatoria
A very important feature of this aspect of Tantra is that it is one tradition does not renunciatoria. This is a crucial aspect that I want to stop me.
Most of the traditions of yoga (like most of the spiritual and religious traditions of the world of the past millennia) are traditions of resignation. For some historical reason, had been a special weight to the idea that the experience of the divine and the experience of the earthly are antithetical, and hence emphasis in ascetic spiritual practices. Currently, there is much confusion on this issue because most of the teachings and practices of yoga who originally came to the West came from the hand of masters of ascetic traditions (Classical yoga, Buddhism, Advaita Vedanta). Which fits with the ideas of most Western religions, who see the world and life as a place of passage to transcend death. This gives rise to preconceptions on the Yogis and yoginis, and teachers of yoga, that it is time to change.
What has remained hidden for centuries is that in India, there is also a tradition specifically designed for the no-renunciantes. Yes for people like you and me, They have a family, a job, and that they want to perform their dharma in the middle of society. That is the tradition of Tantra.
Present in the world
My teacher Paul Muller-Ortega He explains that there are specific to some practices and specific practices to not renounced. And its effects are different. I am not going to enter into the mechanisms of each of them, but we could say that some work energetically to move away from the world while the others infuse the practitioner energy and vitality to be able participate more actively in the world.
This is very significant. As Yogis, we can create a new paradigm of human behavior. Our contribution is very important. But to do so It is necessary that our practices lead us to be more present in the world, not to seek the absence or denial of it. And this presence must be illuminated by the light of being. Tantra practices looking for daily contact with this energy to immerse us in it and to live on Earth as divine beings. It is a beautiful and inspiring journey that celebrates the body, mind and spirit.
We invite you to explore it.
Just a warning: your view of the world can change.
Susana Garcia Blanco. Yogini tantrika, rasika, meditadora, surfing, traveling, eternal student. Practice yoga for more than 20 years. Teacher certified Anusara yoga (2006), teachers. PhD in environmental sciences. Astrologer. Committed to the goddess and feminine arousal.
Committed to guiding students in their personal transformation into the internal power place and love (hrdaya shakti), through yoga and other techniques of consciousness. In their yoga classes you'll find precise instructions, Tantra philosophy, mythology, therapeutic yoga, movement, pranayama, mudra, mantra, meditation and structured sequences.