CHARACTERISTICS OF TANTRISM – PART 2
8. Important also are speculations upon the mysterious nature of speech, and its constituents; the existence of a phonic creation is assumed in parallel to material phenomena. These revelations are connected with the sounds from the Sanskrit alphabet.
9. Generally short, unintelligible formulas, called MANTRA-s and BIJA-s have been developed and frequently used which correlate to various supernatural powers and levels of consciousness by means of definite Yogic procedures which explore cosmic symbolism. MANTRA, according to TANTRA, is one of the most efficient instruments for reaching higher levels of consciousness and therefore the overwhelming majority of Tantric texts deal to some extent with this topic and its secrets.
10. TANTRA uses other concrete tools such as geometrical designs called YANTRA-s, symbolical representations (MANDALA-s) and gestures (MUDRA-s), for practically accomplishing or expressing metaphysical principles. Supernatural worlds are approached by specific methods of meditation (DHYANA), visualization, worship, etc.
11. Tantric teachings are structured on several levels, depending on whom they address; the traditional texts assert the existence of three different types of human beings: 1) the “divine” human (DIVYA), who in our age practically no longer exists. 2) The “heroic” human (VIRA), who though rare is best suited for initiation in Tantra. 3) The “animal” or “herd of the Gods” (PASHU) who thrives in our dark age. Tantric texts say that only the VIRA-s, heroes liberated from fear, hate, and absurd shame are qualified to receive in full Tantric revelations, while others must first receive an adequate SADHANA , which will gradually bring them to heroic condition.
12. When discussing heroic beings, TANTRA is not so very concerned with theology, or common morals. It is not a trite anarchism that we are talking about, but the need for transcending some of the appearances of the illusonary world, for reaching the strongest awakening. Very often Tantric texts themselves over-emphasize this idea in order to banish narrow-minded aspirants. Therefore they use a symbolical language which seems crude but is loaded with deeper and hidden meanings; for example “to pet the breasts of your sister” actually means to arouse the SHAKTI in ANAHATA CHAKRA or, “to put the LINGAM (penis) in the maternal cavity” actually means to pierce the root-CHAKRA, also known as Muladhara and so on.
13. Most Tantric lines are SHIVA-ite, because of the exceptional aspects of SHIVA, which are known as: Benefactor, Terrible, Healer, Destroyer of evil, Supreme Androgen and so forth.
14. TANTRA emphasizes the absolute necessity of initiation from a qualified spiritual guide or teacher (GURU) whose directions for spiritual practice must be consistently followed. That is why Tantric texts use a special set of terminology, inaccessible to outsiders, and whose “key” is handed over orally, by the GURU.
15. In TANTRA there often appears ambivalence between divine and human existence, as complementary aspects of the same awesome, grandiose reality.
16. There is also a far-fetched categorization of reality, especially in the symbolism of the numbers and speech, which leads to the mysterious science of breath and to TATTVA-s. It has connections with the ancient alchemical processes of SIDDHA s and the body culture of the HATHA YOGIN-s.