Sex, Bliss, Tantra & the Anusara Revolution.

Via on Feb 8, 2012

A few years ago, Mara Carrico wrote an article called ”The Truth About Tantra” in Yoga Journal, in which she made the following prediction: the next revolution in yoga in America will be Tantra.

While I had my hunches that we would see an increasing interest in genuine Tantra, Carrico was spot on prophetic! That is, she predicted a vigorous new interest among yoga enthusiasts in the deeper study of Tantra philosophy as opposed to the bedroom slackers who dabble in the more shallow Sex-Tantra. Or Neo-Tantrics, as prolific yoga scholar Georg Feuerstein has dubbed those who often mistake the Kama Sutras for the Yoga Sutras. Those who mistake orgasm for enlightenment.

That, says Tantra, is to misjudge the rope for a snake.

Since Carrico’s article was published, John Friend and his limber army of Anusara devotees have taken the country and the world by storm, one twist and forward bend, one studio at-a-time. He has indeed been busy, both promoting a philosophy deeply rooted in Tantra and teaching a yoga practice that—well—is at least in part grounded in the Hatha Yoga practices that flourished during the Tantric renaissance of the early Middle Ages (400 AD).

At first glance, it seems that Anusara and its thousands of enthusiastic followers have dug themselves some deep Tantric roots while they at the same time are creating that next Tantric-yogic revolution.

The members of the Anusara Kula (family), just like the Tantrics of old, are, they say, more interested in Bliss with a capital B than in mere copulation. On this important topic the Kularnava Tantra, a well respected authority on the subject, speaks with a straightforward voice:

“If [you] could attain perfection (siddhi) merely by drinking wine, all the wine-bibbing rouges would attain perfection. If mere intercourse… would lead to liberation, all creatures of the world would be liberated…”

So what is Tantra, according to Anusara? In the group’s own words: ”The vision of Anusara yoga is grounded in a Tantric philosophy of intrinsic goodness. In this philosophy we take the premise that everything in this world is an embodiment of Supreme Consciousness, which at its essence pulsates with goodness and the highest bliss. All of creation is divinely danced into existence for the simple delight and the play of embodying the Supreme’s own blissful nature.”

As a frequent writer on everything Tantric, I could not have said it any better. This poetic vision of Tantra resonates with everything that I have learned, both philosophically and experientially. Tantra is about becoming the bee that seeks the nectar of Bliss. Indeed, says Tantra, we humans are not hardwired for suffering, as some mystics will claim, we are hardwired for Bliss.

(But intrinsic goodness is not the only aspect of the universe of Tantra, however. There is another Tantric concept, let’s call it intrinsic badness. We shall return to this issue later. For now, let’s focus on the Bliss.)

Bliss in both Tantric and yogic terminology is Ananda, which is different than the sensory bliss of sex, good food, and a hot chocolate aphrodisiac. Ananda is extrasensory, Kama is sensory. Ananda is not skin deep, not a short-lived orgasm, it is experienced beyond the body, in the deep within, the metaphoric flower that blooms in the deep reality of the soul.

To put it succinctly: Tantric yogis developed hatha yoga to still and purify the body to prepare it for meditation. Thus the ultimate bliss Tantra talks about is not the bliss of asana but the bliss of samadhi.

Yes, it is blissfully relaxing to practice asana, but that feeling, which for most is short-lived and is quickly lost in a days work, is not the Bliss of samadhi. To achieve that Bliss, the asana practice needs to be internalized and grounded in deep, sitting meditation—in pratyahara, pranayama, dharana, then dhyan, and if you’re experienced and graced, the Bliss of samadhi. Very few, if any, yoga studios teach that kind of Tantra, that kind of classical Asthanga, or Raja Yoga. Not even Anusara.

But Tantra is not about denying or suppressing the body’s needs, either. In the words of the Buddhist Tantric teacher, Lama Yeshe: “There is no reason at all to feel guilty about pleasure; this is just as mistaken as grasping onto passing pleasures and expecting them to give us ultimate satisfaction,” he writes in his widely acclaimed book Introduction to Tantra: The Transmutation of Desire.

No need to feel guilty about pleasure, but there is a need to distinguish, to discern between pleasure and bliss, between kama and moksa, between lust and liberation.

So, Bliss, according to Tantra is spiritual ecstasy, spiritual love, spiritual liberation. It can be cool as a monsoon breeze, as in the case of the archetypal, detached sage Ramana Maharshi, whose Ananda-state was not expressed in dance as the wild man Ramakrishna did, but to sit and smile in silence like a modern Buddha.

Bliss can indeed be ecstatic, as was the case with cosmic poets Rumi, Kabir and Mirabai. Either way, the Bliss we are talking about, is not the pleasure of deliciousness, as Rumi put it, but that which gives deliciousness—namely that which is profoundly beyond the ulterior needs of the ego, that which has truly and freely blown the heart open wide to receive the wind-currents of the Divine.

How true is Anusara’s philosophy to the philosophy of Tantra? Does the following paragraph from John Friend’s Shiva Shakti Tantra philosophy reflect the inner essence of Tantra?

”Life is good. Indeed, goodness is the absolute nature of the universe. There is no intrinsic or absolute evil in the universe. However, because we are born free to choose our own experience, human beings are capable of mistakes and deliberate malevolence-moving out of alignment with the Divine in a way that creates suffering and harm. Although nothing has a malevolent or evil essence at its absolute nature, goodness takes on a relative state in the world of manifestation.”

I mostly agree. Depending on how we define evil, however, there is actually an intrinsic badness in the universe. From the very start, says Tantra, there was trouble in God’s paradise. This shadow-side to the Divine is built into the very essence of nature. And that, to me, is Tantra’s insightful elegance, an insight that satisfies both reason and intuition.

Yoga philosophy express at least two distinct views of the universe: nonduality (Vedanta), and qualified nonduality (Tantra). That is, while Vedanta on the one hand sees Brahma as real and the world as an illusion, Tantra sees both the world (Shakti) and Brahma (Consciousness, also called Shiva) as real. In its essence, says Tantra, there is only Brahma, that is the absolute ground, the absolute goodness, in Anusara terms, the universe is made of. But, if that was all, Tantra would basically be Vedantic and otherworldly, which it is not.

In Tantra, Brahma=Shiva +Shakti. It is Shakti (Cosmic Energy), which binds Brahma in the form of Shiva (Cosnciousness) and creates the world. And while doing so, the nondual Brahma becomes qualified, becomes dualistic, becomes the world. Hence, Tantric cosmology, recognizes the world as relative truth and the Divine (Brahma) as absolute truth. The world undergoes change while Brahma does not. So, Shiva (Consciousness) and Shakti (Energy) are just two different expressions of Brahma (Cosmic Consciousness).

In contrast to Anusara’s ”notion of an absolute goodness” there is also an absolute badness. In Tantra, Shakti is both Vidya Shakti—the universal energy that propels us toward divine goodness, toward the Divine) and Avidya Shakti—the universal energy which pulls us away from the Divine. In other words, Tantra says that good and bad, pleasure and suffering, is the very hallmark of creation. We’ve been potential jerks and saints from the very beginning!

This universal truth is recognized by Tantra as unwholesome tendencies (vrittis) located in most of our chakras. And thus the Tantric enterprise is to seduce Shakti to reunite with Shiva in this very life through yoga, through the raising of Shakti as kundalini, through overcoming our innate lethargy and badass tendencies for un-yogic mischief.

It is in recognizing this intrinsic good/bad, ignorance/enlightenment, pleasure/suffering dichotomy that Tantra scores an important philosophical and practical point. It ain’t all Bliss, Shri, and goodness in our universe, and the sooner we recognize and embrace that truth, the better we’ll all be!

In Tantric translation, this means we differentiate between that which is real and that which is unreal. That means we open up to the higher flow of intuition (viveka) through regular cultivation of deep trance-meditations. And that’s why I’ll say it again: the yoga movement needs to include more meditation after all these asanas!! (While the yogis of old did a lot more meditation than asanas, a good start is at least 1/2 hour of meditation after every 1 hour of yoga) Then that bliss will last a heck lot longer!

When these meditation trances are grounded in feeling, in emotion, in the heart, and in the mind, there is union, there is harmony, there is yoga. This takes time and practice, diligence and discipline rooted in the deep soil of the balanced body, in the worldview of yogic ethics—in ahimsa (non-harming), in asteya (non-stealing).

Tantric  knowing is grounded in wisdom. It knows the difference between sex as a natural, passing pleasure and the spiritual love that is the lasting, all-embracing satisfaction.

In Anusara circles, the word ”kula” is used quite often. In the Indian vernacular, this word has some 20 different meanings. In Tantra, however, it refers to not just the sangha, those that gives us good company, or satsanga, but also to the kula of the kundalini. Which is to say, the container that forms the first chakra (yes, here the Sanskrit word kula refers to the first chakra as a container that houses the hibernating kundalini). In addition, the muladhara chakra also contains four propensities (vrittis):

Dharma—psycho-spiritual longing

Artha—psychic longing

Káma—physical longing

Mokśa—spiritual longing

In other words, the first chakra is not just the “lowest” chakra; it is actually the seat of our spiritual longing for both liberation and Dharmic action. Indeed, our thirst for both physical and spiritual love comes from this inner labyrinthine cave. Thus, according to Tantra, we are hardwired for spirituality, for dharma, for bliss. We are hardwired for lust, as well, but even as much for liberation, for spiritual union, for yoga.

Note here that Dharma (our innate, spiritual nature) is a natural human trait, as natural as the longing for sex. How come then, we humans think of sex a thousand times before we think of Dharma? How come then, we humans often practice sex without any consideration for Dharma at all?

The reason for that, says Tantra, is that kama has a short way to express itself. Lust is expressed in the next chakra as sex, for example, whereas the other propensities have a much longer route to travel up the chakra rungs than kama. Indeed, moksa (liberation) is not truly fulfilled before it reaches the highest chakra, the sahasrara, in the crown of the head.

That is to say, it is easy to love with lust, but not so easy to love from a state of non-attached Bliss. To put it simply, it takes a lot more effort to love with heart than with lust.

But Tantra does not maintain that all our sensory attractions are born from sexual desires. Behind every attraction, says Tantra, lies the pure desire for attaining happiness. Happiness is the ultimate desire of life, not lust. We are indeed hardwired for happiness, for Bliss. But too often we end up with the short end of the happiness-stick. Why?

The answer to that question lies at the very heart of the whole Tantric (and yogic) enterprise: that yogic union is a realization not merely enjoyed as emotion, as fulfilled attachment, but as realized essence. As Rumi urges us, do not long for deliciousness, long for the source of deliciousness.

This realization is of course devastating to the ego, which compulsively craves external, temporary attachments and enjoyments. But the soul, says Tantra, could care less; it is only truly at home in the internal chamber of its own Self, far beyond the busy wanting and craving of the ego.

The yogic journey, says Tantra, indeed the very meaning of yoga, is to seek union. And union is not found in that which disperses and fractures the mind (Avidya Shakti), but in that which unifies the mind, in that which brings it focus, synchronicity, flow (Vidya Shakti).

And to achieve that inner flow, so that the ego can dissolve its fractured self in the ocean of the soul—and thus become a transparent and discriminating witness to its own doings—the Tantrics developed, in yogic synchrony, Hatha Yoga for the body and Raja Yoga for the mind.

And that, my friend, is the true revolutionary message of Tantra: not to seek the temporary bliss of the body, but the lasting Bliss that includes and transcends the body.

But that, of course, is a lot easier said than done. Indeed, it is easy to philosophize about Tantric Bliss, but the important part is how we deal with the blisters. Yes, how is the American Tantric revolution dealing with its own shadow stuff, its own ego-baggage, how is Anusara composting those feelings that do not turn into bliss? How are we yogis dealing with our own pain-body, our own dukha?

There is a tendency among blissed-out yogis to deny or escape our own distress, sorrow, pain, dissatisfaction, our innate Avidya Shakti. I certainly have done my fair share of that, especially during my first few years on the spiritual path. Hopping from ashram to ashram, it was easy to escape interpersonal or personal issues and just move on and instead enjoy that inner bliss in kirtan, or in meditation. There was always another high to catch somewhere.

It took indeed a few years before I accepted in my heart what my guru Anandamurti meant when he said: “Your problems are your best friends!” And what do we do with our best friends? We embrace them! We accept them! No matter how lousy, crazy, stupid, or angry they are!

That embrace of the inner shadow is the Tantric way—to embrace struggle as a natural part of life; to transform and then transcend that struggle. And then, to eventually see reality for what it is—a series of pleasures (sukha) and pains (dukha)—and cultivate the union of yoga to remain peaceful and content beyond the transitory natures of both. That’s the dance of Tantra. That’s what is meant by Tantra embracing both duality and nonduality.

Indeed, this understanding lies at the heart of the mythological dance of Nataraja, where his arms and legs swing between life and death, between birth and destruction. While both feet swing above ground in the air, He is all balance and bliss. That is the metaphor for the Tantrika; to dance with the opposites; to not ever run away from our shadow. To be still in the middle of the storm.

About Ramesh Bjonnes

Ramesh Bjonnes is the co-founder of the Prama Institute, a holistic retreat center in the Blue Ridge Mountains of North Carolina and the Director of the Prama Wellness Center, a retreat center specializing in detox by incorporating juice fasting, ayurveda, meditation and yoga to cleanse, relax and rejuvenate. Bjonnes is also a writer, yogi and workshop leader. He lived in India and Nepal in the 1980s learning directly from the traditional teachers of yoga and Tantra. He has taught workshops in many countries and is the author of Sacred Body, Sacred Spirit (InnerWorld) and Tantra: The Yoga of Love and Awakening (Hay House India). He lives and practices in an eco-village in the Blue Ridge Mountains of North Carolina.

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Comments

107 Responses to “Sex, Bliss, Tantra & the Anusara Revolution.”

  1. Really liked this: "Ananda is not skin deep, not a short-lived orgasm, it is experienced beyond the body, in the deep within, the metaphoric flower that blooms in the deep reality of the soul."

    I really, really dislike the new age so called "yogic" reference to ananda" and I'm completely turned off by a sensually driven man's exceptionally limited, supremely misdirected assumptions that he is "tantric," that he has anything connection whatsoever with any goddesses, or that he comes remotely close to "spiritual" in his endeavors, all because of his sex life.

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  2. Prasad Rangnekar Prasad Rangnekar says:

    "That is the metaphor for the Tantrika; to dance with the opposites; to not ever run away from our shadow. To be still in the middle of the storm"…. Love this line :) . One of the lines that guides my Journey is "yatha tatra , tathanyatra" from Shiva Sutra, "Find your Freedom within and you find your freedom outside"…..Thank you Ramesh for the beautiful note and bringing us back again and again to the main points of Tantra.

  3. Ramesh, this is an excellent discussion of Tantra and timely. Tantra is probably the most misunderstood and bandied about word in contemporary yoga. So glad you posted this.

  4. mariavlong says:

    I'm reading this a couple of more times, but I am so glad you wrote about this because just as with Mr Broad's yoga wrecks your body, when the general media gets a wiff of Anusara and Tantra, they will really go to town with inuendo and misinformation about the meaning of Tantra. This is a good reference point for when your mom and other concerned relatives start contacting you about tantra defined by the NYT or heaven forbid Newsweek.

  5. Julian Walker yogijulian says:

    just a quick question to start "the bedroom slackers who dabble in the more shallow Sex-Tantra. "

    why is it assumed that a) engaging in sexual practices that include mindful awareness of self and other, breath control, emotional intimacy and the art of sexual ecstasy is "shallow" or more properly "more shallow" than "bliss with a capital B?"

    and why b) the denotation of "bedroom slackers" (which just sounds like a meaningless and ironic malapropism for people who are actually using the bedroom to have lengthy intense sacred sexual experiences.)

    this attitude seems to perpetuate the religious dualism that puts the body, sex and relationship on a "lower" level than some kind of transcendent interior esoteric realization.

    i call bullshit.

  6. Julian Walker yogijulian says:

    ”The vision of Anusara yoga is grounded in a Tantric philosophy of intrinsic goodness. In this philosophy we take the premise that everything in this world is an embodiment of Supreme Consciousness, which at its essence pulsates with goodness and the highest bliss. All of creation is divinely danced into existence for the simple delight and the play of embodying the Supreme’s own blissful nature.”

    oh dear this anusara pronouncement is some cornball new age fluff dressed up in a sari!

    makes sense then that john friend would have the emotionally callus and dissociated smug responses to the tsunami i criticized him for here:
    http://www.elephantjournal.com/2011/04/spiritual-

    this kind of rose colored glasses belief system is hopelessly inadequate to the task of addressing suffering, injustice and randomness beyond trite cliches about karma.

    i call bullshit.

  7. Julian Walker yogijulian says:

    "Ananda is extrasensory" really?!

    i can levitate alone in a dark room, you know…

    you quote JF: ”Life is good. Indeed, goodness is the absolute nature of the universe. There is no intrinsic or absolute evil in the universe. However, because we are born free to choose our own experience, human beings are capable of mistakes and deliberate malevolence-moving out of alignment with the Divine in a way that creates suffering and harm. Although nothing has a malevolent or evil essence at its absolute nature, goodness takes on a relative state in the world of manifestation.”

    this is the kind of smug double speak and philosophical posturing based on the authority of some kind of absolute spiritual truth beyond the relative realm that makes me wanna grab senior teachers by the shoulders and give them a good shake while saying slowly "stop. being. so. pretentious. your. students. deserve. authenticity."

  8. Julian Walker yogijulian says:

    love your writing style here ramesh – it is gorgeous, and your general message about acknowledging and working with the shadow rather than buying into a one sided denial of it in the name of tantra is astute.

    i have a hard time though with these kinds of sophisticated mythological metaphors about the nature of reality, all of which are grounded in the postulating of eternal states, disembodied realms and absolute unchanging godhead being presented as "philosophy" and worse still as some kind of ultimate truth about the universe and our lives.

    its a bit too religious for me.

    my sense is you have taken a step in the right direction (with the exception of being so dismissive of sacred sex) in terms of trying to ground anusara's superficial rose colored take on tantra in a more honest embrace of the shadow material of life.

    i would go one step further and suggest that we meditate on the imperfect nature of being human and (rather than make grandiose and perhaps meaningless claims about how we are "wired for bliss not suffering") have deep respect for how hard it is to actually transform our impulsive reptilian brain and reactive limbic brain habit patterns into more mindful, existentially honest, wise and compassionate ways of being. this process lies i think beyond heady mystified beliefs about the imaginary mythic structure of reality and supposed extrasensory realizations of some true nature, ultimate truth or godhead beyond the material world.

  9. I adore this. Love this. am so grateful for this. As I delve deeper and deeper into my meditations I feel more struggle not less and it's been interesting to not want to be the "rose coloured glasses" yogi. I think yoga in the west is all about the joy because it sells. Who will "buy" struggle? who will "buy" something that means they have to face their stuff? Knowing that people seek happiness we paint a picture that you can have it….but we don't mention that for REAL happiness you can't just do some sun salutations a few hours a week….and you know what people don't want to hear that and many don't even think about "real" happiness only the fleeting one of sensation now…. Even the power of now plays into this idea of "you can just be happy" just forget everything else… and I don't think people want the work. I think people are happy to get thinner and richer to get the mate they want — isn't that all there is? So of course we sell the idea of bliss is it…but you know what I thinK? I think people are starting to get it, I know I did — being sold that bliss is our state is a lot of pressure…sort of "you aren't happy? well damn we are — you must not get it like we do" and so of course people want into that club…they want to get it. But I think it becomes obvious over time that life does still happen and that you aren't a bad human because you aren't blissed out every second of every day. I think this is why Rod Stryker's work is striking a chord.
    Again thank you for this. wish I could get everyone to read it — maybe they could understand ME a bit better.

  10. Julian Walker yogijulian says:

    you say: "John Friend and his limber army of Anusara devotees have taken the country and the world by storm, one twist and forward bend, one studio at-a-time. He has indeed been busy, both promoting a philosophy deeply rooted in Tantra and teaching a yoga practice that—well—is at least in part grounded in the Hatha Yoga practices that flourished during the Tantric renaissance of the early Middle Ages (400 AD)."

    i am very much enjoying mark singleton's scholarly book "yoga body." he is validating something i have always wondered about regarding the odd mismatch of patanjali's sutras with asana practice as we know it. singleton finds that what he calls modern "transnational anglophone yoga" is really the product of several different influences from the YMCA movement to scandanavian gymnastics to the burgeoning culture of "spiritualization of the body" and bodybuilding that was brought to india from europe and america.

    he suggests that it is in the 1930's that krishnmacharya attempts to fuse the asana practice he is developing to the much, much older yoga sutras as a way to assert ancient authority – but points out that there is no real focus or even much mention of asana as we know it in patanjali – nor anywhere else in the ancient roots of yoga, tantric or "classical."

    from page 27:

    "in all the systems of yoga mentioned here, not much emphasis is placed on the practice of asana,. even in early tantric works such as those examined by vasudeva teach only a small number of seated postures (vasudeva 2004: 397 – 402). any assertion that transnational postural yoga is of a piece with the dominant orthopraxy of indian yogic tradition is therefore highly questionable."

  11. Ramesh, just one thing: "John Friend and his limber army of Anusara devotees have taken the country and the world by storm."

    Maybe the US, I don't know. But not "the world." Far from it. I'd never heard of him til last week…!!

  12. macpanther says:

    In anthropology, we learned of emic and etic views of culture. An emic view is an insider's, whereas an etic view is an outsiders. Anthropologists deem both important to a critical view of culture. They find it necessary to understand the culture in a relative way, as an insider would, and cross-culturally, as an outsider would.

    This view of Tantra is etic. The cosmology does not align with what we learn in the master immersion. Movement from the absolute is not necessarily seen as "bad," but as differentiation, as moving from the one to the many. But the one is always present in the many. The real dance is between concealment and revelation of this fundamental truth.

    I know this because I just completed the first module of an Anusara immersion wherein we discussed such finer points.

  13. __MikeG__ says:

    I echo many of Julians concerns (not the tantric sex stuff, but the provide evidence stuff). I find myself uncomfortable with the layering of unsupported assertions in this, and other religious, doctrine. And Tantra is exactly the kind of philosophy I would love to get behind. But you lose me when you bring up Vendata, Shiva, Shakti and Kundalini containers.

    Why can't we discard the religousness of the past (Kundalini containers) while holding onto the wisdom (non-harming, non-stealing)?

    I don't see Tantra as being reality based. Experience based, yes. Reality, no. The near death experience of white light and tunnels can, and is, consistently replicated in centrifugal force training machines used by the military. There is a Ted talk about a brain scientist (forgot her name) who descibes a "samadhi" experience while having a stroke. These experiences are real but they do not describe reality.

  14. Ramesh says:

    Good points, Macpanther. I have been practicing and studying Tantra for over 30 years. I also lived it in India for several years, so my views comes from inside the tradition. Indeed, I have met a few in the yoga community in the west, including scholars and practicing yogis, who have some firsthand knowledge of tantric practice, but the number is still relatively small. As for Tantric philosophy, I did not say that movement from the absolute is bad. Not at all. What I did was to distinguish Shakati, the cause of differentiation into Avidya and Vidya Shakti as both are inherent tendencies in cosmological evolution as per Tantra, most notably in human life.

    If we think of the cosmos as a wheel, a chakra, the biggest cakra, the biggest system, is Brahma Cakra, the Cosmological system. In that Cosmological system, there is a nucleus.. Now in this cakra or in these cakras two forces are working: one is the eccentric force and the other is the concentric force. For this eccentric force, or centrifugal force, the Sanskrit term is Avidyámáyá or avidyá shakti; and the concentric force, or centripetal force, is called Vidyámáyá or vidyá shakti in Sanskrit. Both are Máyá. Both concentric and eccentric, vidyá and avidyá, are expressions of the same Máyá, the same Creative Principle.
    Hence, if yoga means unity, and Tantra specifically supports that notion, then Avidya Maya is that energy in life which creates disunity. To call that bad or evil or simply ignornace, that is our choice. But my point is, Tantra acknowledges those two diametrically forces as part of Shakti, or Maya. Similarly, you can say that sattva guna is more positive, more peaceful, than raja guna and especially tama guna. But it is not entirely accurate to say that raja or tama are bad, they are just tendencies that we work with, but we know that too much tama guna creates lethargy, ignorance, etc. So, basically my point was to show some of the finer details of the tantric cosmology I am used to.

  15. Julian Walker yogijulian says:

    braja and to a lesser extent ramesh – no offense my friends, i comment here only because i find common cause and interest in the article. i would not be so specific in my critique nor in my appreciation were i not taking the discussion seriously and with respect for all parties.

    one of the ideas i want to inject into the zeitgeist is that debate is good and developing the ability to construct good arguments as well as to see when one's own argument is weak, poorly constructed, based in wishful thinking or emotional reactivity is an important aspect of spiritual growth.

    i value you both as allies, colleagues and fellow explorers – and it is precisely because of this that i engage as i do.

    all the best and sweet dreams! :) ( i think it is night time for you)

  16. Great post, Ramesh! Tantra, articulately explained. Thanks for writing.- Jeannie, a dedicated Anusara student and student of the Tantra.

  17. shiva says:

    Wow. You have vast knowledge of the various Tantric traditions. Thanks for sharing this.

  18. "to dance with the opposites; to not ever run away from our shadow. To be still in the middle of the storm." – quite beautiful. Thank you.

    As a Certified Anusara Teacher & as someone who has spent the last decade of my life in close study of the Srividya with Dr. Douglas Brooks (http://www.rajanaka.com/bio.html), I have always felt that life just intrinsically IS more that is intrinsically good or bad. "Good" & "Bad" always seem like western moral judgements – perhaps it is my personal associations with these words, as I was raised Catholic & in that tradition, "good" & "bad" are very loaded, definitive, and specific terms. I do believe in looking for the good but with eyes wide open – it makes life sweeter, tougher, and richer.

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  20. Brandi says:

    Great article, thank you.

  21. Andrew Gurvey agurvey says:

    This has been a fantastic comment thread to read. Wow! I am impressed with the passion, but also the willingness to take the discourses to a higher level.

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  24. Scott Newsom says:

    Ramesh,

    Nice post. I was in a room recently with John Friend and a couple of tantric scholars when the subject of whether evil exists or not came up. He stated that of course there is badness in the world. He added that people act badly when they are not in alignment with the divine, intrinsic goodness of the universe. So, for what it is worth, I don’t believe that Anusara is as in denial about the existance of the shadow side of life as it may seem, even if some Anusarans are (or were).

  25. Ramesh says:

    Scott, yes, I understood that to be his message also, the acknowledging of the shadow in the human world. His admitting to the allegations against him and not denying them also speak to that fact. This is all good. My point, though, was to point out the Tantric concept of Avidya as being part of Tantric cosmology, not just in human life, but that the process of involution, the beginning of cosmic creation has avidya (the force that propels away from the Divine, from unity,) built into it and that evolution is vidya (the force that propels toward unity, the divine, bliss) That fine point of philosophy,, which may also be part of Anusara, was my focus. In other words. to play of of his words, the cosmos has bot intrinsic goodness and intrinsic badness. Not just goodness as the Anusara text emphasized.

  26. Ramesh says:

    Julian, you wrote: "i have a hard time though with these kinds of sophisticated mythological metaphors about the nature of reality, all of which are grounded in the postulating of eternal states, disembodied realms and absolute unchanging godhead being presented as "philosophy" and worse still as some kind of ultimate truth about the universe and our lives."

    There is something termed Tantric philosophy, Julian, both academics and yogis acknowledge that. you can deny that as much as you want, but it does not change the fact. Moreover, Samkhya, on of the six schools of Indian philosophy is Tantric and contains many of the same concepts i have used, but it is dualistic, not conditional nondualism as is the Tantric version of philosophy I prefer. You may call it what you will, but it ain't all mythology…..maybe you do not care for philosophy, but as Schumacher said every system of though is ivariably built on a philosophy….
    From Wikipedia: Philosophy is the study of general and fundamental problems, such as those connected with existence, knowledge, values, reason, mind, and language.[1][2] Philosophy is distinguished from other ways of addressing such problems by its critical, generally systematic approach and its reliance on rational argument.[3]

  27. __MikeG__ says:

    The key is "rational argument". "eternal states, disembodied realms and absolute unchanging godhead" do not rise to the level of rational argument. The Indian philosphical systems you mentioned rely on personal experience to justify mystical claims. But personal experience is not always reflective of reality. As Carl Sagan said "Extraordinary claims require extraordinary evidence".

    I would agree that these Indian systems of philosphy "ain't all mythology". But "unchanging godhead" is mythology. My argument is that we should abandon the relics of the past which require magical thinking. Then we are free to integrate ancient wisdom in a new spirituality which reflects reality.

  28. Ramesh says:

    MikeG, unchanging godhead is not a concept I use, but I do understand that concepts such as Shakti and Shiva are troublesome because of the mythological baggage, but if you translate them into meaning energy and consciousness, which is what they inherently mean, then we can rational conversation. Einstein said that matter is bottled up energy, which is also what the tantrics say. The question is this mike: does matter create consciousness or does consciousness create matter. The science supports the former and tantra the latter. This is a rational question that science has not solved, although some neuroscientists are now supporting the yogic notion. before coming so hard down on tantra as you and Julian does, perhaps it would be good to study tantra first…then compare apples and apples

  29. __MikeG__ says:

    Einstein used measurable quantities and mathematics. Einsteins "bottled up energy" is dependent on the measured fact that light has a speed limit which cannot be exceeded. Einsteins concept of energy is wholly different than the Tantric concept of energy.

    The genius of Einstein is his theories of special and general relativity were formulated by imagining himself riding on the tip of a beam of light. A perfect combination of imagination, personal experience and science.

    My knowledge of Tantra comes primary from you, Ramesh. I am an avid reader and a fan of your posts in spite of the fact that you make unsupported claims which with I disagree. You and Tantra have much to offer, IMO. And that is why I am so keen on dropping the magical thinkging from the philosophy. The magical thinking is not necessary. Magical thinking is always a unnecessary distraction. Let's keep the good and discard the bad. We would never have General Relativity if Einstein started with Shiva and Shakti.

  30. Ramesh says:

    Agurvey, thanks for reading all the comments…it is great to see the passionate and well argued comments by everyone!!!

  31. integralhack says:

    Ramesh,

    Great article.

    One comment though regarding reality and illusion. Often we use the term "illusion" as "unreal" but other times we use it in the sense that we simply cannot see reality fully–we have an imperfect or incomplete picture (Plato's cave, for example). We have a representation, but there is a greater reality outside the ability of our senses to see them.

    I don't see the latter perspective (that there is a reality that we can't necessarily see through our basic senses or cognition) as a dual perspective (vs. non-dual) but I'm curious what you thought of this in relation to Tantra.

    -Matt

  32. Frida says:

    Forgot to add footnotes:

    Footnotes

    (1) See “Tantra and Sádhaná”, section on The Crude and Subtle Paiṋcamakára. –Eds.

    (2) See “Tantra and Sádhaná”, section on The Crude and Subtle Paiṋcamakára. –Eds.

    (3) For more on the “six actions”, or “six branches”, of Avidyá Tantra, see the chapter “Vidyá Tantra and Avidyá Tantra”. –Eds.

  33. Gopala says:

    Your text does throw some light as well as inviting for a deeper reflection on the subject of Tantra.
    Personally I do not know much of the mentioned "Anusara" style or its founder.

    From what I hear, is the new "yoga – trend" ,at least in North America. That's what happens when someone in such a position starts to add a bunch spices to a newly created dish…tasty for some (his own "family") but rather suspicious for a not so vast majority of seekers who have certainly tried the original recipes. Any discourse can sound glamorous when we make use of age-old traditions, throwing some "wise" analogies right out of the hat…

    Tantra is ultimately based in a deep trust-bond created between teacher and student,hence it was never meant for the masses. The methods can be highly deceptive or even ruthless, so chances are that it will never make it "mainstream".

    Having said that, it amazes me that the same country that just short of 35 years ago welcomed Trungpa, Muktananda and Rajneesh (major "kick-ass" figures,mind you!) now needs to go "back to school", trying to understand it from the velvety yoga-mat perspective. Not a bad idea, considering that some cool folks are hanging around such places.

    Whether Mr. Friend (or Mr. Bikram) and a whole new generation of "tantrics" really practice what they teach, nobody knows.
    Diksha (initiation) along Adhikari (aptness) may remain foreign and voodoo-feared principles…

    But hey, time's up for the show – run to get those front row tickets !!
    Good luck to all of us :)

  34. Simon says:

    Shakti = organic alcohol – this bliss is felt through raising it through the body – where is the science?
    central to tantra is the ability to work with alcohol, oil, and salts, the hormones are the oils, or amrit, but the process is non intellectual physical and biolchemical …. you cannot build chakras without using these tools see elephant journal articles Simon Hollington

  35. […] sweepingly broad distortion of truth and thus of yogic history? His logic goes something like this: we know that Tantra has something to do with sex. We also know that all Tantric yogis have vaginas and penises. Therefore, all Tantric yoga was […]

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