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Neotantra

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Neotantra, navatantra (Sanskrit: नव, nava 'new') or tantric sex, is the modern, western variation of tantra often associated with new religious movements. This includes both New Age and modern Western interpretations of traditional Hindu and Buddhist tantra. Some of its proponents refer to ancient and traditional texts and principles,[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 tantric practices are used in neotantra, in particular the reliance on a guru. As the interest in Tantra has grown in the West, its perception deviates remarkably from the Tantric traditions. It was seen as a "cult of ecstasy", combining sexuality and spirituality to correct Western repressive attitudes towards sex.[3] Hence for many modern readers Tantra is now synonymous with "spiritual sex" or "sacred sexuality," a belief that sex should be recognized as a sacred act capable of elevating its participants to a higher spiritual plane.[4]

Historic sexual practices in traditional Tantra

The practice of Tantric Buddhism in Western Xia led to the spread of some sexually related customs. Before Uighur women in Shanxi in the 12th century could get married to men of their own ethnicity when they reached 30 years old, they would have sex and bear children with multiple Han Chinese men and their desirability as a wife corresponded to whether she had been with a large number of men.[5][6][7]

Tantric sexuality

See also: Tantra and Tantra massage

As tantric practice became known in western culture, which has escalated since the 1960s, it has become identified with its sexual methods in the West. Consequently, its essential nature as a 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.

Practitioners

Sir John George Woodroffe, also known by his pseudonym Arthur Avalon, was a British Orientalist whose work helped to unleash in the West a deep and wide interest in Hindu philosophy and Yogic practices. Alongside his judicial duties he studied Sanskrit and Hindu philosophy and was especially interested in Hindu Tantra. He translated some twenty original Sanskrit texts and published and lectured prolifically on Indian philosophy and a wide range of Yoga and Tantra topics.[8] Woodroffe's The Serpent Power – The Secrets of Tantric and Shaktic Yoga, is a source for many modern Western adaptations of Kundalini yoga practice. It is a philosophically sophisticated commentary on, and translation of, the Satcakra-nirupana ("Description of and Investigation into the Six Bodily Centres") of Purnananda (dated around AD 1550) and the Paduka-Pancaka ("Five-fold Footstool of the Guru"). The term "Serpent Power" refers to the kundalini, an energy said to be released within an individual by meditation techniques.[9]

Pierre Bernard was a pioneering American yogi, scholar, occultist, philosopher, mystic, and businessman.[10] He claimed to have traveled to Kashmir and Bengal before founding the Tantrik Order of America in 1905.[11] He eventually expanded to a chain of tantric clinics in places such as Cleveland, Philadelphia, Chicago, and New York City. Bernard is widely credited with being the first American to introduce the philosophy and practices of yoga and tantra to the American people.[11] He also played a critical role in establishing a greatly exaggerated association of tantra with the use of sex for mystical purposes in the American mindset.[10]

Many teachers of this version of tantra believe that sex and sexual experiences are sacred acts, which are capable of elevating their participants to a higher spiritual plane.[12] They often talk about raising Kundalini energy,[13][14] worshiping the divine feminine, activating the chakras.[15] In this context, the word "tantra", generally refers to the set of techniques for cultivating a more fulfilling sexual or loving relationship. On the other hand, there are also some truly dedicated scholars and teachers in the field of modern tantra.

Guru 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 resulted in the much longer The Book of Secrets.[16] His students continue to develop his concepts.

One of Osho's students, Margot Anand, 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, today is of the opinion that sex is a limitation...awakening or enlightenment means transcend of all which is fenomenal, temporary and transient. Another modern tantrika is Daniel Odier who believes that desire can be a valid pathway to transcendence.[17] Sexologists, porn star and mother of Yoni massage Annie Sprinkle and Joseph Kramer (Sex educator) and father of Lingham massage are two examples of practitioners who teach sacred erotic massage. Joseph Kramer is known to have developed TAO EROTIC MASSAGE. Andro Andreas Rothe (German Zen Monk) developed Tantra Massage and Tantra Erotic Massage.

Erotic, which isn't necessarily sexual, refers to a massage that massages the primary erogenous zones of the body, that is penis, anus, vagina, or mouth. Shakti Verah Andro's direct student, and Sri Moojiji (Advaita master) direct disciple, take the view that herogenous zones are totally a-sexual organs. Verah works with the body through tantra massage and tantra erotic massage to point to the no body. She doesn't seem to pay any attention do sexual energy—in her words: "sexuality is the highest state of duality. As such, unless we transcend sex, we cannot rise beyond our basic ordinary human condition which is marked by life, procreation, death. Oneness is sexless, gender is bodiless.

In 1997 Deborah Anapol convened a national Celebration of Eros, "a Conference on Sacred Sexuality, bringing together for the first time, teachers from Tantric, Taoist, Sufi, Buddhist, Jewish, Pagan, Hindu, Shinto, Wiccan, Occult, Native American, and Afro-Caribbean traditions."

Criticisms

Georg Feuerstein, a German Indologist who also trained in 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."[18]

Responding to criticism of modern Western Tantra, Geoffrey Samuel, a historian of Indian and Tibetan Tantra writes:

‘Tantra’ as a modern Western sexual and spiritual practice, however complex and contested its origins in Asia, was and is more than a fringe phenomenon of the 1960s and 1970s counterculture. On the contrary, it took up themes of considerable depth and significance within Western culture, and synthesized them creatively with borrowings from Buddhist and Hindu sources. Its slow but steady growth since the 1970s suggests that its potential has not yet been exhausted, and I would contend that to dismiss it as an empty and superficial expression of the “spiritual logic of late capitalism” is to miss the possibility of a development of real value.[19]

According to author and critic of religion and politics Hugh Urban:

Since at least the time of Agehananda Bharati, most Western scholars have been severely critical of these new forms of pop Tantra. This "California Tantra" as Georg Feuerstein calls it, is "based on a profound misunderstanding of the Tantric path. Their main error is to confuse Tantric bliss... with ordinary orgasmic pleasure.[20]

Urban says he does not consider this "wrong" or "false", but "simply a different interpretation for a specific historical situation."[21]

See also

References

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. ^ For "cult of ecstasy" see: Urban (2003), pp. 204–205.
  4. ^ For "Tantra" as a synonym for "spiritual sex" or "sacred sexuality," see: Urban (2003), pp. 204–205
  5. ^ Michal Biran (15 September 2005). The Empire of the Qara Khitai in Eurasian History: Between China and the Islamic World. Cambridge University Press. pp. 164–. ISBN 978-0-521-84226-6.
  6. ^ Dunnell, Ruth W. (1983). Tanguts and the Tangut State of Ta Hsia. Princeton University. {{cite book}}: Invalid |ref=harv (help), page 228
  7. ^ 洪, 皓. 松漠紀聞.
  8. ^ T.M.P. Mahadevan, foreword to; Arthur Avalon, Garland of Letters, Ganesh and Company Madras, 6th ed. 1974 p iii.
  9. ^ Sir John Woodroffe. The Serets of Tantric and Shaktic Yoga. Dover Publications NY 1974. p 313
  10. ^ a b Urban[unreliable source?]
  11. ^ a b Stirling 2006, pg. 7
  12. ^ Sacred Orgasms, Kenneth Ray Stubbs (1992)
  13. ^ Kundalini: Evolution and Enlightenment, Edited by John White, Paragon House (1979), Page 27-47
  14. ^ Tantric Yoga: The Royal Path to Raising Kundalini Power, Gavin and Yvonne Frost, Samuel Weiser Publishing (1989)
  15. ^ Jewel in the Lotus: The Sexual Path to Higher Consciousness, Sunyata Saraswati and Bodhi Avinasha, Kriya Jyoti Tantra Society (1987), Pages 77-90
  16. ^ Bhagwan Shree Rajneesh (1998)
  17. ^ Desire: The Tantric Path To Awakening, Daniel Odier, Inner Tradition Publishing (2001)
  18. ^ Tantra: The Path of Ecstasy, Georg Feuerstein, Shambala Press (1998), Page 271
  19. ^ Samuel, Geoffrey; Tantric Revisionings, New Understandings of Tibetan Buddhism and Indian Religion, p. 360
  20. ^ Quotation from Urban (2003), pp. 204–205.
  21. ^ Urban (2003), pp. 204–205

Citations

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