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Neotantra

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Neotantra is a term used to describe the modern, western use of the word Tantra. The term refers to both the New Age and modern Western interpretations of traditional Indian and Buddhist tantra. Some of its proponents refer to ancient and traditional texts and principals[1][2], and many others use tantra as a catch-all phrase for "sacred sexuality", and may incorporate unorthodox practices. In addition, not all of the elements of Indian tantra are used in neotantric practices, in particular the reliance on a guru, guruparampara.

Tantric sexuality

As tantric practice became known in western culture—a development that started at the end of the 18

century, and that has escalated since the 1960s—it has become identified with its sexual methods. Consequently, its essential nature as spiritual practice is often overlooked. The roles of sexuality in Tantra and in Neotantra, while related, are actually quite different, reflecting substantial differences in their cultural contexts.

In Neotantra the most important features of sexual practice revolve around the experience of subtle energies within our sensual embodiment, and the accessing of these energies both to enhance pleasure and to challenge our egotism into its dissolution. Thus, tantric sexuality often cultivates ecstatic consciousness as well as increased spiritual awareness of the erotic consciousness that pervades our human embodiment as well as everything that contextualizes this embodiment.

Tantric sexual methods may be practiced solo, in partnership, or in the sacred rituals of groups. The specifics of these methods are often kept secret, and passed from practitioners to students in an oral tradition. It must be remembered that genuine tantric spiritual practice is merely one aspect of a comprehensive spiritual path of meditation—and that the sexual and erotic aspects of tantra cannot be authentically engaged without adequate preparation and discipline.

In sum, tantric sexuality is just one dimension of a spiritual path that is devoted and dedicated to the challenge of becoming aware, in every moment of our embodied lives, of the supreme flow of the sacred lifeforce itself—the Sacred Unity of Love.

In Vajrayana Buddhism, tantric sexual practice (Sanskrit: Maithuna, cf. Tibetan:Yab-Yum) is one aspect of the last stage of the initiate's spiritual path, where s/he, having already realised the voidness of all things, attains enlightenment and perpetual bliss.[3] Within the Tibetan tradition the role of such practices has always been somewhat controversial, since they lend themselves to abuse, and is therefore often shrouded in secrecy.[4] In addition, the sexual practices would violate a Buddhist monk's or nun's vow of celibacy.

Practitioners

Teachers of this version of tantra frequently have the belief that sex and sexual experiences are a sacred act[5] which is capable of elevating its participants to a higher spiritual plane. They often talk about raising Kundalini energy[6][7], worshiping the divine feminine, activating the chakras[8], and experiencing full-body orgasms. The word "tantra," in this context, often refers to the set of techniques for cultivating a more fulfilling sexual or love relationship. On the other hand, there are also some truly dedicated scholars and teachers in the field of modern tantra.

Bhagwan Shree Rajneesh, later known as Osho, used his version of tantra in combination with breathing techniques, bio-energy, yoga and massage in some of the groups at his ashram. He is the author of many books on meditation, taoism, buddhism and mysticism, and at least six on tantra. One of them is Tantra, The Supreme Understanding, in which he unpacks the verses of the Song of Mahamudra, by Tilopa. In addition out of his discourses on the Vigyan Bhiarav (or Vijnaya-bhairava), the 112 practices for enlightenment[9] resulted the much longer 'The Book of Secrets'.

His students continue to develop his concepts. One of his students is Margot Anand, who founded a school called "Skydancing" tantra. She is the author of dozens of books including the Art of Everyday Ecstasy and the Art of Sexual Magic.

Another modern tantrika is Daniel Odier who believes that Desire can be a valid pathway to transcendence[10]. He has translated and interpreted the yoga spandakarika, and has written books on tantra, buddhism, kashmiri shaivism, and meditation.

Criticisms and misuse

Unfortunately, the word tantra is often misused by sex workers to embelish their practice, and is just a thin veil over what is basically prostitution. In less extreme cases the practices are improperly advertised as tantra when in fact they are at best "sexual education."

Georg Feuerstein, a Buddhist who also trained in Hindu Tantra, writes in the epilogue of his book Tantra: Path of Ecstasy:

"Many are attracted to Neo-Tantrism because it promises sexual excitement or fulfillment while clothing purely genital impulses or neurotic emotional needs in an aura of spirituality. If we knew more about the history of Tantra in India, we would no doubt find a comparable situation for every generation." He goes on to say, "Today translations of several major Tantras are readily available in book form... This gives would-be Tantrics the opportunity to concoct their own idiosyncratic ceremonies and philosophies, which they can then promote as Tantra."[11]

There are accounts suggesting that sexual practices by individuals with no spiritual agenda may trigger a range of transcendent experiences, as psychologist Dr. Jenny Wade describes in her book, Transcendent Sex[12].

See also

Notes

  1. ^ Yoga Spandakarika: The Sacred Texts at the Origins of Tantra, Daniel Odier (2004)
  2. ^ The Yoga of Delight, Wonder, and Astonishment, A Translation of the Vijnaya-bhairava, Jaideva Singh, Motilal Banarsidass Publisher (1991)
  3. ^ Tucci, Giuseppe. "Buddhism". Encyclopedia Britannica. Vol. 3 (1974 ed.). p. 387.
  4. ^ Stein, R.A. (1972). Tibetan Civilization. Stanford University Press. pp. 171–172. ISBN 0804709017.
  5. ^ Sacred Orgasms, Kenneth Ray Stubbs (1992)
  6. ^ Kundalini: Evolution and Enlightenment, Edited by John White, Paragon House (1979), Page 27-47
  7. ^ Tantric Yoga: The Royal Path to Raising Kundalini Power, Gavin and Yvonne Frost, Samuel Weiser Publishing (1989)
  8. ^ Jewel in the Lotus: The Sexual Path to Higher Consiousness, Sunyata Saraswati and Bodhi Avinasha, Kriya Jyoti Tantra Society (1987), Pages 77-90
  9. ^ Bhagwan Shree Rajneesh (1998)
  10. ^ Desire: The Tantric Path To Awakening, Daniel Odier, Inner Tradition Publishing (2001)
  11. ^ Tantra: The Path of Ecstasy, Georg Feuerstein, Shambala Press (1998), Page 271
  12. ^ Transcendent Sex: When Lovemaking Opens the Veil, Jenny Wade (2004)

References

  • Tantra, The Supreme Understanding, Bhagwan Shree Rajneesh (1975)
  • The Art of Sexual Magic, Margot Anand (1996)
  • Kama Sutra: A Modern Guide to the Ancient Art of Sex, Nitya Lacroix (2003)
  • Tantra: The Art of Conscious Loving, Charles Muir, Mercury House (1990)
  • The Tantra Experience: Discourses on the Royal Song of Saraha, Osho (Bhagwan Shree Rajneesh), Osho International Foundation (1978)
  • Red Hot Tantra: Erotic Secrets of Red Tantra for Intimate, Soul-to-Soul Sex and Ecstatic, Enlightened Orgasms, David Ramsdale and Cynthia W. Gentry, Quiver Publishing (2004)
  • Kundalini Tantra, Swami Satyananda Saraswati, Yoga Publishing Trust (2001)

Further reading

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