Dan's Papers - March 21, 2008 - Inspirations by Emily J. Weitz

For the past three weeks, this column has drawn distinctions between the three traditions of yoga: Classical, Vedantan and Tantric. Having covered Classical and Vedantan, we're now on the topic of Tantric.

Tantra is a Sanskrit word that derives from the root "tan" meaning "to expand." This alludes to the all-encompassing philosophy of Tantra - we are all divine, and thus, we're all connected to each other.

It sounds very life affirming and nice, and yet, the very word "Tantra" is loaded with assumptions and connotations. Many people think Tantra is always connected to sex, which is simply not true. But because of this misconception, great philosophers have been forced to hide their study of this practice. Douglas Brooks, a great Tantric scholar, was not permitted to write his thesis on Tantra at Harvard University. And this was only 30 years ago. Brooks' professor allowed him to write it anyway, and for that he did not get tenure. Recently, Brooks turned down an offer to teach Tantra at Harvard. This illustrates how misunderstood Tantra has been, and how far it has come in recent years.

Tantric Yoga's American manifestations can be found in Anusara and ISHTA Yoga. It is based on a non-dualist system - Tantrikas believe that there is only one reality. While Vedantans also believe in only one reality, their viewpoints are very different. According to Vedanta, the material world and everything we see and touch is an illusion. Thus there is only one reality, and it's not this.

Tantrikas, on the other hand, believe that this world is real and it matters. Tantra says that there is no separation between this world and something greater. We are it and it is us. There are plenty of phrases that sum up this concept: All is One; We are all made of the same stardust; We are all divine. It's not surprising that this philosophy was extremely radical when it first emerged, somewhere around 500 AD. To say that we, mere humans, are divine turns most religions upside down. It's saying we are inherently good and the only thing we need to do to get in touch with something deeper is open our eyes and realize we're already there.

Tantra doesn't believe that there's some sort of ladder to climb that will lead us to enlightenment or to a higher plain of existence. The only way we get there is by connecting with the beauty in ourselves. All yogic traditions, from physical practice to meditation to chanting, simply provide us with tools that can open us up to what's there already.

This deeply affects the yoga practice. As opposed to other traditions, which teach you how to get out of your body, how to detach from the world, Tantra teaches us to celebrate our bodies and to celebrate our world. This is not to say that it will be ours forever, but rather that we should accept this world and these bodies as gifts. We should take care of them, honor them, and celebrate them.

Think about how a philosophy like this would affect the way a yoga class is conducted. An Anusara class is usually a powerful physical undertaking that stretches the body and the limits, bringing you into beautiful postures that you can then enjoy. Anusara classes often have a lot of inversions or backbends, classes of poses that lift the spirit and open the heart. When it's time for deep relaxation or meditation, Tantrikas don't try to "stop the turnings of the mind" as a Classical Yoga class would. Instead, you can ride the turnings of the mind. Observe the thoughts that arise, and then let them go without judging yourself for thinking them. After all, you are innately good.

One Sanskrit concept is extremely important to Tantra: Citananda. "Cit" means consciousness and "ananda" means bliss. To truly align with Tantric teachings, simply become conscious of the innate goodness inside you, which is always there.