THE EMBODIMENT OF SHAKTI

© fra Necros

“Pleasure, the tantrikas realized, is a manifestation of the ultimate bliss, which is an inalienable part of our true nature. Put differently, our search for pleasure is, in the final analysis, a quest for the bliss of the the Self (âtman)” – Georg Feuerstein¹

In this article, I explore the Kaula/Kula Tantra, which is seen as a middle path among the traditions of Hinduism. As in the Star of Azazel, both hands of the left and right-hand path are united, and elements from both approaches are incorporated. I will touch on multiple complex topics in this article, so I recommend the reader continue exploring these topics on their own. I hope this article sparks an interest in the Yogic, Tantric, and Kaulic traditions while seeing the similarities between this Tantric central path and the Star of Azazel.

First, we need to discuss the Yogic tradition of Tantra. Yoga is a philosophy that was born from Samkhya. The Samkhya school bases its metaphysics on dualism. In this tradition, the disciples seek knowledge while exercising control and self-restraint to gain liberation from the bondage of this material existence. Patanjalic Yoga is based on the same metaphysics. Matter and spirit are seen as two different realities, conflicting and essentially separated.

Tantra is similar to yet distinct from other schools in Hinduism, and one important feature is the emphasis on non-duality. Tantra complies that matter is illusionary, but unlike some orthodox schools such as Samkhya, Tantra also realizes that matter is complementary to the whole of spirit, the unifying essence of everything. This is the unity of Shiva-Shakti. Significant emphasis is put on harnessing spiritual energy and the power of Shakti to gain spiritual realization.

Tantra focuses on bringing practices and methods for reaching spiritual attainment that are fitting and efficient for the current times of decadence and darkness — Kali Yuga. The means to attainment are radical, especially in the left-hand path schools of Tantra. Antinomian methods include exploring death, sexuality, social taboos, and vices through ritual practices. The challenging approach of Tantra is to transform the mind to realize spiritual wisdom and break through the dualistic illusion of material existence, often through extreme yet effective means. It’s important to note that even when Tantra commonly emphasizes the power of rituals, they’re still understood only as techniques and tools for the mind to realize transcendence. Ritual practice is futile without the correct understanding and intent firmly based on the ethical ideals of love, understanding, and upward striving. With this basis, the Tantric approach can be applied to our mundane life thoroughly, with ritual practice serving as a helpful tool and focus for the unruly, hyperactive, and restless modern mind.

An interesting example of the difference between orthodox Yoga and Tantra is their relationships to pleasure and suffering. The traditional way is to seek to overcome both while attaining liberation through mental concentration, understanding, and inward focusing. This is the emphasis of control. Tantra takes a different approach: pleasure is embraced, and suffering is transformed. Here we can see the same realization we find in the Theistic Satanism of the Star of Azazel as it presents us with the ethical challenge of understanding the truth of unity veiled behind dualism and evil. So, contrary to Patanjalic Yoga, Tantra sees the blissful essence in pleasure, and the transforming power in suffering, and does not seek refuge or renunciation. Rather, Tantra attempts to integrate and understand the underlying divinity and realize it in everyday life.

Now that we have established a brief and simplified description of Tantra and its relation to Yoga,² we will explore the surface of what the Kaula³ Tantra tradition is about. This school of Tantra uses sexuality to explore blissful divinity while seeking to understand pleasure’s true, divine nature. Kaula Traditions recognizably emphasize the feminine and the Goddess aspect – Shakti, in addition to Shiva. A point of particular interest is Yoginis, who are female master practitioners.

One core concept in Kula Tantra is the understanding that our humankind has, in fact, become ignorant of their divine origins. But, through gnosis, it’s possible to return to our divine roots. We find this same idea in the Star of Azazel, depicted by the myth of Lucifer being cast down. Through this archetype, the Lightbringer, we can reach divine knowledge and realize the divine, understanding the spiritual essence in matter as divine unity. Our Azazelian essence is the sacrifice and suffering we go through while we are being cast out in the desert of material existence and nailed to the cross of the elements of matter. Simultaneously we have the seemingly dualistic, illusionary world experienced by our personality, but also the Luciferian bliss of the unity of matter-spirit, Shiva-Shakti. In practice, we are trying to unite the approaches of control and openness, seeing the truth and necessity in both perspectives.

1. Tantra: The Path of Ecstasy, Georg Feuerstein, 1998

2. It should be noted again that while writing this article, I’m trying to define very deep and complex topics. Yoga has immense amount of different schools, including Tantra, and there are more non-dualistic Yogic traditions, such as Advaita Vedanta and Kashmir Shaivism. It could be said to the aim of Yoga is to unite that which is seemingly separated.

3. Kula (“group”, “family”, “multitude”) refers to ultimate Reality which is even beyond transcendental principles of Shiva and Shakti. But also in many schools understood as “cosmic family” – power in Shakti (Tantra: The Path of Ecstasy – Georg Feuerstein, 1998)
Kaula has been described as a cosmic clan or family, whose roots go all the way back to the Siva-Bhairava (Kiss of the Yogini: “Tantric Sex” in its South Asian Contexts – David Gordon White, 2003)