From: mimir@u.washington.edu (Grendel Grettisson)
Subject: Tantric Worship
Date: 16 Jun 1993 08:23:25 GMT

Thoughts on the concepts of devotion, commitment, service, and worship
as per practitioners and aspirants to the Red Tantric Arts.
(c) 1993 Rose Dawn Scott.

Bhakti is a Sanskrit word meaning faith and devotion at once. Bhakti
Yoga, considered the *best* path toward enlightenment by many Hindu
teachers, generally centers around achieving liberation by pure
devotion to and faith in either one's god or one's guru, as
manifestation thereof.

I prefer to view Bhakti in its broader, more universal sense: faith in
oneSelf and the path one follows, and devotion to spiritual
evolution.  It's possible for valid doubts to come into play about
anything. Bhakti does not mean "blind faith," but faith in the ability
to overcome obstacles, to realize the true Will of the Higher
Self. And devotion to this principle will naturally speed the progress
toward spiritual evolution.

Tantric Sexual practices require faith; they also encourage the faith
to develop. As intent is all-powerful in Tantra, elevating a simply
physical act to a sacram ent, you *must* truly believe that the sexual
spiritual dichotomy is false. Eroticism also stimulates faith; when
one sees concrete results one's faith is strengthened. Faith in one's
partner leads to trust, trust to devotion, devotion to the recognition
of the Siva/Sakthi principle within each man and each woman; thus is
duality transcended.

Faith should be tested. True faith and devotion require some sort of
credential. If given indiscriminately to all, they become
meaningless.  It has been said: " The Vedas are like a common woman,
available to all.  The Tantras are a devoted lover, available only to
he who shows himself worthy." This is not meant to imply that the
Tantras are closed or class-minded; quite the opposite. Rather than
following the blind path of Bhakti Yoga as espoused by any particular
guru or teacher at any particular time, the Tantras require
soul-searching and continued practice to achieve. Thus, when doubt is
encouraged, beliefs tested; what emerges will be true faith.

Devotion to the transformative power of sexual energy is the ultimate
in Tantric practices. A couple united in true faith and devotion will
naturally realize their true Selves, and recognize and unite the
god/goddess within.

A bit about the Siva and Sakthi within: Carl Jung, who studied
extensively many eastern philosophies and religions, referred to Siva
and Sakthi (*Jung, Man and His Symbols*) as the archetypes for
anima/animus. Siva is conceived of as pure consciousness, thus without
his Sakthi, or f emale partner, he would be powerless to *act* in any
way. The Tantras state: "Without Sakthi, the lover is but a corpse."
One of the most popular depictions of Kali involves her squatting over
the reclining *corpse* of Siva; however his Lingam is erect, as Kali
breathes life into the corpse. Sakthi is the Divine Creative Energy,
the feminine, the Yin to Siva's Yang. Sakthi is a complicated concept
which has many layers, but all of them are universal in recognizing
Sakthi as pure energy.

Within the human body, Sakthi is said to be stored at the second
chakra, the male/female chakra, or the sexual organ chakra. While
Kundalini sleeps at the root chakra, and her arousal is vital for
Tantric love rituals, it is Sakthi she must first rouse on her upward
journey. This Sakthi-energy lives in both males and females. The
Sakthi power brings upon transformation, orgasm, the thrill of sexual
delight, and sudden flashes of intuitive insight. Evocation of Sakthi
within one another during Tantric Sex enables the couple to realize
new creative potentials within themselves and each other.

 Sakthi energy is especially powerful within the body of women, not
only because it is the divine female principal, but relating directly
to creation, naturally is more distilled in the only ones capable of
actually bringing forth a new life, i.e., giving birth.

 Sakthi in Tantric sex is also one of several terms used to describe
the female partner herself, implicitly recognizing her as the divine
partner in the sexual ritual.

Sexual energy, thought of as "inner woman" in both sexes, recognizes a
bisexual or androgynous gender. The Tantras teach that this quality is
natural, as we are born through the union of the two sexes, and that
one should not cultivate a deliberate, exaggerated masculine or
feminine affect. Tantric and Taoist sexual teachings agree that during
magickal sexual practices, role reversals should be
practiced--spontaneously exchanging passive and aggressive roles,
dominant and submissive, initiat or/tress and initiated. All that
exists is an emanation of the Prkriti, or Creative force of Nature,
also known as Adi Sakthi--or original Sakthi.

The Tantras also teach that the male and female qualities should be
equally honored--in oneSelf as well as in the lover. Perhaps part of
the reason the Tantras were dismissed and disdained is their almost
"feminist" quality--in Hindu culture at the times when the Tantras
were flourishing, the dominant religious and societal philosophies
were definitely male-oriented. Rather than a goddess-worshipping path,
the Tantras at he time emphasized the honoring of the feminine
principal so much, merely as an attempt to add balance to a
patriarchal society in which women were still thought of as property,
or even as evil temptresses, leading good swamis astray through the
promised pleasures of the flesh.

As the Sakthi principle relates directly to life itself, a man's
attitude toward his female partner, and women in general, can be seen
as symbolic of his r eflection on life in general. The man should
honor the Sakthi in his lover, other women, and even in himself. A
woman should recognize the Goddess within, and embody that role and
all it stands for. She should also honor the "inner woman" of her male
partner, in order to unite the dual aspects of the Creative Power of
Prkriti/Sakthi.

If a man truly views his partner as an embodiment of Sakthi, she will
respond with true Bhakti and pure faith, becoming his high priestess
and Initiatress; whereupon he will reveal himself as her Lord and
Lover.

   "Sakthi is the essence of Bliss; she is the love power. Bhakti is
the uplifting force of faith." --Devi Purana.

 Fortunately, in the modern age, the patriarchal/misogynistic views
have been much lessened, and women are now receiving their due as
strong, powerful, sexual and spiritual beings. So the one- sidedness
of the early Tantrist teachings is no longer quite so necessary. Let
me amend: perceived one-sidedness. For the male and female principles
were eant to be honored equally; however, in the times, equality of
the female often equalled the image, to the traditional ascetic swami,
of female supremacy.

Any discussion of Sakthi must include a brief discussion of Siva, the
exalted male principal, the Transcender, Sakthi's male counterpart.

Siva, like Sakthi, exists in males and females alike. The symbol of
Siva is the erect Lingam, representing the constant readiness of the
Lord to respond to the creative sexual energy of his consort. In fact,
al though Siva is often depicted in statue and art as a full-bodied
god with an erection, the Lingam itself has come to be regarded as a
symbol of Siva and object of worship. The Siva principal deals with
mental consciousness and eternal spirit; Siva has been referred to
since the earliest sacred texts as "the eater of death." The "eating"
or transcending of death is achieved in Tantra through the union of
the Lingam and the Yoni, leading to the union of Siva/Sakthi within
each partner separately and th e couple or group as a whole.

        "The entire universe was created from the seed that poured
from the erect Lingam of Siva during his lovemaking. All gods worship
that Lingam, Lord Siva, the Supreme Yogi." --Mahabarata.

The Tantric concept of "A Lingam within each Yoni" not only refers to
the clitoris, but also to the Siva principle alive within each woman.
Identification and recognition of the Siva-energy during Tantric Sex
Rituals will lead to an experience of transcendence beyond the normal
nd experiences of this realm. Siva is experienced as a pulling into
the universe, a penetration into the ether.The transcendental is
impossible to describe for one who has not experienced it, for by
definition it transcends the senses and perceptions of normal people.

During the sexual act, the Yogini should honor and worship the Yogi's
Lingam as a representation of the Siva Lingam, invoking a higher plane
than mere physical release (not to knock it!).

Basic understanding of Siva/Sakthi within is vital to Tantrists.
Identifying with Siva causes intuitive grasp of the divine nature of
the sexual act. Embodying one's partner thus brings transcendence into
the entire relationship. Serving your lover with true Faith and true
Bhakti stimulates the Sakthi-energy, which in turn awakens the Siva
principle within. Through the union of Siva and Sakthi in erotic
bliss, an awakening occurs, allowing the couple to evolve toward the
union of sex and worship.

Tantric Beliefs on Commitment:

Commitment is the penultimate Tantric doctrine. It necessitates
absolute trust. Formal and informal commitments are both recognized,
and generally separated into three types: commitment for the duration
of the physical act of lovemaking only; commitment for a specified
period of time, and commitment for life. Additionally, a rather
"Mormon" concept of commitment for Eternity is recognized. Time and
Eternity: the ultimate vow of a Tantric Yogini.

No matter what type of commitment is entered into, it must be done
with complete sincerity and absolute confidence by each partner. This
mutual commitment is essential in Tantric sexual practices. The
Tantras teach that commitment must precede serious practice, and is in
and of itself a powerful magickal and erotic experience. Commitment is
also an integral part of each initiation along the way. It has been
said that when a committed couple practice Tantric sex, and the
kundalini opens the chakras, allowing the union of cosmic and physical
love, any wish or thought i n the mind at that time shall be granted.

Tantric tradition recognizes various types of commitments. There is
the commitment to oneSelf, to find one's true nature and unite with
Brahman; the commitment of neophyte to teacher; commitment to a
specific path toward evolution; and sexual and/or loving commitment.

Sexual commitment is always formalized to some degree or other.
Commitment for the act only is ritualized, basically, by the couple
exchanging gifts of incense and balm, massaging each other, stating
aloud their desire to unite with the divine principles of Siva/Sakthi,
reciting mantras, and stating their commitment to one another in the
persona of Siva and Sakthi. The Sexual Initiation commitment is more
fully described in the TANT1.TXT, the dialogue between Siva and
Sakthi.

Commitment "for the duration" is agreed to for a specific time and for
a specific reason; the couple undergoes a sort of pseudo-marriage,
even if they have no intention to marry. They agree to give the most
of them selves to one another and seek spiritual bliss through the
sexual act together. Perhaps ironically, commitment "for the duration"
is a more complicated and ritualistic procedure than for life or
Eternity: the male gives his partner silken robes, flowers, perfume,
jewelry, fruit and other gifts, and proclaims her the embodiment of
Divine Sakthi. Then the two join hands and are covered by a cloth of
natural fiber, saying together: "Swasti," meaning "It is well." Each
in turn recites the following: "It is Kama who gives and Kama who
accepts. It is Kama who takes the Kamini for the satisfaction of
Kama. Inspired by Kama, I take thee. May Kama and Kamini be
fulfilled." The man then ignites a fire and offer gifts of food and
flowers to the fire, by placing the gifts into the fire and allowing
them to be "eaten" or consumed by the sacred flames. The couple
circles the fire seven times, meditating on Brahma/Saraswati,
Visnu/Laksmi, and Siva/Kali. After this, the couple places garlands of
flowers upon one another, and the ceremony is complete.

Commitment for life involves a traditional marriage ceremony, either
Hindu, Buddhist, Christian, civil, or whatever is best for the
particular couple.

Commitment for Eternity is the simplest of all to carry out; though
possibly the most difficult to achieve, necessitating ultimate trust
and love for one another. The Mahanirana Tantra defines this Time and
Eternity commitment as "Marriage Under the Law of Siva." The couple
simply states aloud: "Approve our marriage according to the Law of
Siva." Then their souls are bound for eternity. This step usually
comes after a civil or religious marriage ceremony, but not
necessarily. The bonds of love and true faith are stronger by far than
any priestly pronouncement could hope to be.


True Service Under the Tantric Path:

Tantric Service in no way implies bowing to the will of another, being
pushed to perform some duty, or giving only with the expectation of
something in return. It must be a fully selfless act, the genuine
desire to give service as an act of love. Balance must be striven for
between "server" and "served." This does not mean that one should
expect something in return for having served the lover; it should be
spontaneous and from the heart. However, selfless service creates a
positively-charged aura of spiritual energy, so that the served
desires to become the server, and vice versa. However, think carefully
to ensue you are not using your lover for selfish reasons; similarly,
if unfortunately, you find yourself in the position of always
serving/never served, the relationship is not a true partnership and
should be carefully evaluated.

Sexual service is the ability to use intuition to divine the sexual
desires of one's lover, and to selflessly and joyously seek to fulfill
those needs without any thought of getting anything back from it save
spiritual evolution. True sexual service, given freely, is an act of
worship, and a potent tool for the Tantric practitioner, neophyte,
adept or Master.

SADHANA: the *Art* of Worship:

Ritualized worship before a private altar assists with focusing
energies and channelling them toward the desired effect. Worship is a
universal element of spirituality; and the Tantras teach that each man
and each woman should honor the divine within themselves and each
other.

As more fully detailed in TANT-TEMP, worship occurs in the Temple of
the Body (one's own and that of one's partner), and in the "Outer
Temple" or sanctum. Tantra divides worship into t hree types:
internal, external, and combined. The primary form of worship would be
the combined, as that is what is practiced during Tantric Sexual
Union. The very word "Tantra" implies a 'weaving' together of inner
and outer, male and female, human and divine.

Inner worship may be accomplished through spiritualized masturbation,
meditation and Hatha Yoga, and such simple acts as eating, drinking,
and going about one's daily business, as long as they are performed
consciously and with discrimination .

Outer worship may also incorporate such practices as meditation and
Hatha, along with Pranayama, mantra, and performing obeisence before
an altar adorned with symbols of god, goddess, chakras, etc.

Tantric and Taoist mystical teachings both declare that Worship in the
Temple of Love, through conscious sexual acts, is the most direct
route to the achievement of Oneness.

The Divine female principle has been recognized in virtually all
cultures; whether called Kali, Sakthi, Isis, Priestess, Divine

Mother, Anima, or simply Woman. Her force is universally recognized,
however some exalt her in worship while others disdain her from fear.

Woman has many roles: she is the nourisher and conduit of all human
beings, and the embodiment of eroticism. The First Sexual Initiation
has always been held to be that of the emergence of a newborn through
the Yoni of his/her mother. Erotic art and sculptures of the sexual
organs still exist in India, Tibet, and Nepal today, those that were
not destroyed by Mosl em and European invaders. It was once quite
common to invoke the Yoni Yantra along with the symbol of the Siva
Lingam.

An early Hindu text describes Sexual worship for the Red practitioner
thus: "Think of the sexual region of a woman as the sacrificial altar,
her hairs as the sacrificial grass, he skin as the dispenser of
elixer, the two lips of her Yoni as tongues of flame rising up from
the offering. Those who respectfully worship on this altar of love
will be granted their desires. Woman, exalt the power of the Lingam,
and honor the Lingam as the living embodiment of Siva, the force of
Transcendence."

The Tantric Black Hat offshoot of Tibetan Buddhism prescribes a method
of 'inner worship' for the White Tantric practitioner: "Visualize your
body in the form of the wisdom-goddess, a virgin girl, naked, with
hair flowing. Visualize yourself as her, in the center of an
effulgence of light, holding an elixer bowl close to your heart and
garlanded with red flowers. Think to yourself that the Guru enters you
through your open Yoni and resides in your heart. Then see the
wisdom-goddess above the crown of your head. Just having consummated
the act of love, she is naked, with disheveled hair, and her Yoni is
moist and overflowing with abundant sexual secretions. Her three eyes
are open and filled with erotic emotion, looking toward the vast
expanse of the sky; which as she begins to dance, becomes filled with
Herself."

The term Sadhana is an individual act of worship, encompassing
commitment , study and actual practice. The urge to step aside and
concentrate on Sadhana only, leaving the mundane behind, is latent in
all and strong in some. However, Sadhana should ideally involve every
act, and not be seen as separate from one's overall life. The Tantric
couple, having practiced recognizing and channelling sexual energy,
must proceed with the Art of worship to achieve success. Worship the
inner god and goddess, worship them in your partner. Thus will
physical love become mystical; then the sexual act will liberate and
reveal its truly timeless and eternal character.

 AUM MANI PADME HUM.

D. Yogini Padma Ushas Suryananda, other sources as cited.

(c) 1993 Rose Dawn Scott.