Art of Tantra, Tantricism and Tantric Tradition

Tantra is a special manifestation of Indian feeling art and religion. It may really be understood, in the last resort by people, who are prepared to undertake inner meditative action. Indeed, tantra is one thread, which can guide us through the labyrinth, all the different manifestations of tantra can be strung on it. This thread in the idea that tantra is a cult of ecstasy, focused on a vision of cosmic sexuality, life-styles, ritual magic, myth, philosophy and a complex of signs and emotive symbols converge upon the vision. The basic texts in which these are conveyed are also called tantras. Tantra does also include images and ideas from the oldest strata of Indian religion, many from the Veda and Upanisad, often reinterpreting them in visual terms by diagrams and personification. Thus the tantra is the only divine revelation, which throws open the gates of arcane nature of these, who have the coverage to pear into it, self-culture, according to the tantric method develops the will and endows the Sadhaka (worshiper) with some love powers (siddhis), within a comparatively short time. Indeed, there is no sastra superior to tantra, no guru superior to tantras, no path superior to tantra, no method superior to tantra.

DR. Kamal Shankar Srivastava, IAS, born in Varanasi (U.P.)., Indian Eminent Scholar, Indologist, Museologist, Journalist, Art Historian and Academician turned Administrator. Obtained the Post-Graduate degrees (M.A.s) in 15 (fifteen) different disciplines (i) Ancient Indian History, culture and Archaeology (ii) History (iii) Museology (iv) English Literature (v) Mass Communication (vi) Public Administration (vii) Sociology (viii) Hindi Literature (ix) Sanskrit Literature (x) Philosophy & Religion (xi) Political Science & (xii) Social work, (xiii) Economics, (xiv) Defence Studies & (xv) Linguistics, apart from Master of Business Administration (MBA-HRM) and Master of Law (LL.M.).

Indeed, the Tantra prescribes very different method of self-culture. The great God (Mahadeva) himself is the expounder of the law - i.e., the divine knowledge - which he revealed at the dawn of creation in his aspect as Brahmin.

The hall of sorrow, the value of tears, the hall of torments and other such names by which schools of Transcendent as philosophy disparage the world, have no place in the Tantra. The Tantra is the breaths of divinity and the world is evolved from the breaths. The divine mother is in every molecule, in every atom is all things which constitute the world. In fact, she is the causeless cause of whatever is she is the manifested Brähmin. The world is the playground (Liläsksetra) of the all blissful Anandamayī. The tantra is the only divine Revelation which throws open the gates of arcane nature to these, who have the courage to pear in to it. Self-culture, according to tantric method develops the will and endows the Sadhaka (worshiper) with some love powers (Siddhis) within a comparatively short time.

Indeed, Tantra is all comprehensive and non-sectarian. It enjoins his worship of Sakti that without which nothing can live and more and have its being. The worship of Visnu is as much a part of it on it the worship of Kāli, although the worship of the latter in held to be comparatively easy and more suited to the present race of men. It is rightly stated, "There is no sastra superior to Tantra, no guru superior to Tantras, no path superior to Tantra, no method superior to tantra.

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