The many features of Tantra which distinguish it from other spiritual traditions make definition difficult within a short space. But if we are to focus on the single most characteristic of Tantra’s distinguishing features, surely that must be the spirit of fight. Shrii Shrii Ánandamúrti has said,

The main characteristic of Tantra is that it represents human vigour. It represents a pactless fight. Where there is no fight there is no sádhaná. Under such circumstances Tantra cannot be there, where there is no sádhaná, no fight. It is an impossibility to conquer a crude idea and to replace it by a subtle idea without a fight. It is not at all possible without sádhaná. Hence, Tantra is not only a fight, it is an all-round fight. (“Tantra and Its Effect on Society”, in Volume Two)

Tantra finds or creates circumstances designed expressly to bring out, rather than to intern away, one’s problematic mental tendencies. “A practitioner of Tantra becomes elevated and attains mastery over a hostile environment. Tantra does not accept the teaching of the Vedas that human beings should move internally, and carefully avoid any association with their environment” (“The Fundamental Difference between Tantra and Veda”, in Volume Two). So only if a spiritual path at some stage deliberately seeks out fearful, demoralizing or tempting circumstances in order to fight and overcome them by Cosmic ideation and by trust in the guru, does it deserve to be called Tantric.

It is not only an external or internal fight, it is simultaneously both. The internal fight is a practice of the subtler portion of Tantra. The external fight is a fight of the cruder portion of Tantra. And the fight both external and internal is a fight in both ways at once. So practice in each and every stratum of life receives due recognition in Tantra.… The practice for raising the kulakuńd́alinii is the internal sádhaná of Tantra, while shattering the bondages of hatred, suspicion, fear, shyness, etc., by direct action is the external sádhaná. (“Effect”)

Both the “internal fight” and the “external fight” refer to the fight against internal enemies – but the latter uses external means to intensify the fight.

The very first night that a Tantric goes to the burial ground, he is stricken with fear.… But when he returns home after finishing sádhaná, the mind is much lighter than before. When he goes out for sádhaná the next night, he is much less fearful. And thus the Tantric steadily and slowly overcomes fear. This is the applied process of Tantra which will help the practitioner overcome all instincts. (“Fundamental Difference”)

Though practices such as that of sádhaná in a burial ground may be the clearest instances of techniques designed to bring to the surface one’s mental propensities, such practices are not required of all Tantrics. But all Tantrics are brought face to face with their weaknesses in one way or other. A Tantric guru assigns to his disciples tremendous responsibilities for social change. The disciples’ participation in an activist movement aimed at a just and spiritually-based society forces them to confront sometimes physical fear, but more routinely the fear of social censure and the fear of the overwhelming task before them. The inferiority complex is the most debilitating fear which most of us must learn to overcome in our lives.

Tantra advises: Jump into your environment without the least hesitation. Don’t be afraid. Fear will leave you step by step. Tomorrow you will not be as fearful as you are today, the day after you will be even less fearful, and ten days from now you’ll notice that you are completely fearless. (“Fundamental Difference”)

In 1967 in Allahabad Shrii Shrii Ánandamúrti gave an important discourse on Tantra which was not recorded or fully transcribed at the time. Fortunately one of Ánandamúrtijii’s disciples is confident of having retained a clear memory of it, and has transmitted the main ideas in an article written in 1991.⁽¹⁾ (A fellow disciple who attended the same discourse took some notes which corroborate the basic content of the article.) Because of its deep relevance to the topic of Tantric History, covered in Part 3 of this volume, it deserves to be mentioned here. Beginning on page 29 of the article we find:

Tantra, though a singular science, developed into five branches during the Paoráńik period of Indian history.…

According to the Shaeva Cult.… Human beings should direct all the expressions of their life towards the inner world and finally merge into the Supreme Cognition.

Viśńu is the Entity that pervades each and every thing of this universe.… [So the Vaeśńava Cult is] the cult of divine love.…

The Shakti Cult lays great stress on the attainment of power and its judicious application.…

Gańesha or Gańapati… is the deification of the leader of the tribe in ancient times. The head and trunk of an elephant placed on his torso signify a warrior society led by the strong and sturdy leader of the tribe.… When the ancient custom of group leadership was converted into a cult during the Paoráńik age, the idea was adopted that the group leader was the leader of the universe.

The Saora Cult.… like the sun which is the nucleus of our solar system.… God is the Supreme Nucleus of this entire creation.… All the units revolve around Him. Salvation is possible only when the unit consciousness merges into Him.…

Shrii Shrii Ánandamúrti.… synthesized the Paiṋca Tantra [the above five well-known schools of Tantra] into a singular cult by including the salient features of all of them.… Ánanda Márga is a spiritual cult where the goal is the attainment of Supreme Cognition. In this respect it is Shaeva; but to attain this spiritual rank one needs psychic and spiritual strength for which proper sádhaná is required. So in practice it is Shákta.… The Vaeśńava Cult teaches us how to live in joy and peace with the entire creation. Hence in society one must be a Vaeśńava.… Saora Tantra teaches the secret of introverting the extroverted energies leading towards the Supreme Hub.… Collective life [must be] systematised, regulated and directed towards the Supreme Goal.… Gáńapatya Tantra [in which the Supreme is personified as a divinized tribal leader] is devised to achieve this objective.

Shrii Shrii Ánandamúrti often spoke of having modified Tantra “to suit the needs of the modern era”. He furthermore elaborated the philosophy of Tantra along lines which had previously been little developed.

Out of the tremendous number of darshans, or discourses, which Ánandamúrtijii gave on a great range of subjects during thirty-seven years as preceptor of Ananda Marga, a great many have been carefully preserved in published form and/or on tape. We have drawn on this wealth for the present collection by first assembling all the discourses or sections thereof which related to the topic of Tantra; and by then electing to include all but that handful which were found to contain only material already covered in other articles. Though the subject matter may be virtually the same, each discourse will be found to have its own special appeal, and we recommend these discourses to readers, though regrettably they could not be included here. Those related to the topics of this volume are:

A paragraph on Tantra from the Buddhism section of “Views of Other Faiths” in Táttvika Praveshiká or Philosophy in a Nutshell 3. The Incarnation, Táraka Brahma and Sadguru section of “Basic Principles of Spiritual Philosophy” in Notes on Spiritual Philosophy. “The Macrocosm and the Microcosm – 2” in Subháśita Saḿgraha 7 or Ideology and Way of Life 9.

To assist researchers, it is our policy to indicate here – in addition to the original language of each speech, the date and place, by whom it was translated, and where, if at all, it was previously published – whether or not a tape of the speech is in existence. At the time of this printing, however, not all the cataloguing of tapes has been finished. Further information as to tapes will be given in future printings.

In all cases where a tape was in existence for a discourse given in English, we have re-edited the published discourse with reference to that tape.

The abbreviation “DMC” sometimes appears at the end of a discourse. Dharma Mahácakra was a special spiritual gathering addressed by the preceptor, the guru. The abbreviation “RU” at the end of a discourse indicates that the discourse constituted a Presidential speech to Renaissance Universal.

Square brackets [   ] in the text are used to indicate translations by the editors or other editorial insertions, for instance, “… lokáyata [mundane]…”, or “Now in [Shambhúliuṋga], the human entity is in subtlest form.…” Round brackets (   ) indicate a word or words originally given by the author.

The author used a certain shorthand for explaining the etymologies of words. Under this system, a minus sign (–) follows a prefix, and a plus sign (+) precedes a suffix. Thus ava – tr + ghaiṋ = avatára can be read, “the root tr prefixed by ava and suffixed by ghaiṋ becomes avatára.”

[There was a paragraph here that does not apply in this electronic edition.]

It was frequently the author’s practice, in the case of discourses given in a language other than Bengali, to personally review the Bengali translation and to make revisions and additions. Wherever this appeared to have been done, the editors have taken the Bengali version as the basis for the English translation.

With all articles noted below as “retr.” (retranslated), the retranslation was done taking all possible material from existing translations.

Within each of the four parts of Discourses on Tantra, the articles are in chronological order.

This Second Edition represents little change from the First Edition. The only substantial difference will be found in the chapter “Tantra in Bengal”, which was and still is a compilation of excerpts from two discourses on the history of Bengal. For this edition, part of the previous selection of material from the first of those discourses has been replaced with what the editors felt to be still more pertinent material. A few other articles underwent minor corrections of wording (in the case of translations), or touching up of editorial remarks, or correction of typos: “The Devotee and the Lord”, “Táraka Brahma”, “Mantra Caetanya”, “Stages of Samádhi” (which now conforms with the version in its source book, Ánanda Vacanámrtam 23), “The Acoustic Roots of the Indo-Aryan Alphabet” and “Tantra and Indo-Aryan Civilization”.

Part 1. Tantric Philosophy

“The Devotee and the Lord”. Discourse in Hindi. Originally published in Hindi in Ánanda Dúta, Year 5, No. 4, May 1963. First published in Bengali as “Bhakta ár Bhagaván” in Subháśita Saḿgraha 8, 1980. Tr. from the Bengali by ÁVA and Ác. Vishvarúpánanda Avt. in Ananda Marga Ideology and Way of Life in a Nutshell 9, 1990. Retr. from the Bengali by ÁVA and ÁAA.

“Táraka Brahma”. Discourse in English and Hindi. Originally published in English as part of “Átman, Paramátman and Sádhaná”, in Idea and Ideology, 1959. The 1994 edition is followed here.

“The Creation of the Universe”. Discourse in English and Hindi. Originally published in English in Idea and Ideology, 1959. Revised by the author 1978. The 1994 edition is followed here.

“The Tantric Theory of Creation.” Discourse in Bengali. Originally published in Bengali as Chapter 4 of Ánanda Sútram, 1962. First published in English in Ánanda Sútram, 1967, tr. by Manohar Gupta. Retr. for the 1990 edition by ÁVA and Ác. Vishvarúpánanda Avt.

“Sambhúti and Mahásambhúti”. Discourse in Hindi. Originally published in Hindi in a magazine. First published in English in Supreme Expression I, 1978. First published in Bengali as “Sambhúti o Mahásambhúti” in Subháśita Samgraha 9, 1982. Retr. from the Bengali by ÁVA and ÁAA.

“The Balanced Triangle of Forces”. Discourse in Bengali. Originally published in Bengali as part of section on “Guńamaya” in Shabda Cayaniká 24, 1990, p. 150-152. Tr. from the original Bengali by ÁVA and ÁAA.

Part 2. Tantric Science: Raising the Kuńd́alinii

“Mantra Caetanya”. Discourse in Hindi. First published in English in Cosmic Society, Vol. III, No. 7, July 1967. English re-editing by ÁAA.

“Stages of Samádhi”. Discourse in English. Originally published as “Virtue and Vice” in a magazine. Re-edited for this edition. Tape.

“Mantra and Incantation.” Discourse in English. Originally published in English in Ánanda Vacanámrtam 5, 1982. Re-edited for this edition. Tape.

“Acoustic Roots”. Discourse in English. Originally published as “Certain Acoustic Roots in Tantra” in Supreme Guide, Vol. I, No. 5, November 1979. Re-edited for this edition.

“The Acoustic Roots of the Indo-Aryan Alphabet”. Discourses in Bengali. Discourses originally published in Bengali in Varńa Vicitrá 1-8, 1984-1985. (All the appropriate Varńa Vicitrá discourses were compiled into this article, originally published in Bengali as “Báḿlá Varńamáláy Biija Mantra” in Kańikáy Ananda Marga Darshan 8, 1988.) First published in English in Ananda Marga Philosophy in a Nutshell 8, 1988, tr. from the original Bengali by ÁVA and Ácárya Vishvarúpánanda Avt. Retr. by ÁVA and ÁAA.

“The Meaning of Krśńa in Rája Yoga”. Discourse in Bengali. Originally published in Bengali as “Krśńa Shabder Rájayaogika Vyáthyá” in Ánanda Vacanámrtam 17, 1980. Tr. from the original Bengali by ÁVA and ÁAA.

“Krśńa Unparalleled”. Discourse in Bengali. Originally published in Bengali as “Krśńastu Bhagaván Svayaḿ” in Ánanda Vacanámrtam 17, 1981. First published in English in Prajiṋá Bháratii. Retr. from the original Bengali by ÁVA and ÁAA.

Part 3. Tantric History

“Tantra and Indo-Aryan Civilization.” Discourse in Hindi. Originally published in Hindi as “Tantra aor Áryyabháratiiya Sabhyatá” in Ánanda Dúta Year 4, Nos. 1-3, January, April and July 1960. First published in English in Our Universe, Nos. 1-3, Jan.-Mar. 1960. First published in Bengali as “Tantra o Áryyabháratiiya Sabhyatá” in Abhimata 1, 1966. Retr. from the Bengali by ÁVA and ÁAA.

“Mixed Tantra”. Discourse in Bengali. Originally published in Bengali as part of “Kiirttaniiyah Sadáharih” in Ánanda Vacanámrtam 7, 1980. First published in English as part of “The Lord Should Always Be Praised” in Ánanda Vacanámrtam 8, 1987, tr. from the original Bengali by ÁVA and Ác. Vishvarúpánanda Avt. Tape.

“The Psychology behind the Origin of Tantric Deities”. Discourse in Bengali. Originally published in Bengali as “Tántrik Devadeviir Udbhaver pechane Manasatattva” in Ánanda Vacanámrtam 11, 1980. Tr. from the original Bengali by ÁVA and ÁAA. Tape.

“Tantra in Bengal”. Discourses in Bengali. Originally published in Bengali as parts of “Báḿlár Itihása – 1” and “Báḿlár Itihása – 2” in Abhimata 3 and 5, 1984 and 1985. First published in English as parts of “The History of Bengal – 1” and “The History of Bengal – 2” in A Few Problems Solved 3 and 5, 1988, tr. from the original Bengali by ÁVA and Avtk. Ánanda Mitrá Ác. English re-editing by ÁAA.

“Shiva Tantra in Ráŕh”. Discourse in Bengali. Originally published in Sabhyatár Ádibindu Ráŕh, 1981, pp. 33-34. Tr. from the original Bengali by ÁVA and ÁAA.

“An Introduction to Shiva”. Discourse in Bengali. Originally published in Bengali as “Nám Pariciti” in Namah Shiváya Shántáya, 1982. First published in English in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avtk. Ánanda Mitrá Ác., and Ác. Amitábha Brc. Retr. by ÁVA and ÁAA. Tape.

“The Essential Dharma”. Discourse in Bengali. Originally published in Bengali as part of “Komale-Kat́hore” in Namah Shiváya Shántáya, 1982. First published in English as part of “Shiva – Both Severe and Tender” in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avtk. Ánanda Mitrá Ác., and Ác. Amitábha Brc. Retr. by ÁVA and ÁAA. Tape.

“The Pervasive Influence”. Discourse in Bengali. Originally published in Bengali as parts of “Bahu-Pallavita Shiva” in Namah Shiváya Shántáya, 1982. First published in English as parts of “The Pervasive Influence of Shiva” in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avtk. Ánanda Mitrá Ác., and Ác. Amitábha Brc. Retr. by ÁVA and ÁAA. Tape.

“Throughout the Ages”. Discourse in Bengali. Originally published in Bengali as parts of “Shiva Yuge Yuge” in Namah Shiváya Shántáya, 1982. First published in English as parts of “Shiva throughout the Ages” in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avtk. Ánanda Mitrá Ác., and Ác. Amitábha Brc. Retr. by ÁVA and ÁAA. Tape.

“In the Glory of Shiva”. Discourses in Bengali. Originally published in Bengali as parts of “Shiver Sammánei Sabár Sammána – 1”, “– 2”, “– 3” in Namah Shiváya Shántáya, 1982. First published in English as parts of “All Bask in the Glory of Shiva – 1”, “– 2”, “– 3”, in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avtk. Ánanda Mitrá Ác., and Ác. Amitábha Brc. Retr. by ÁVA and ÁAA. Tape.

“Buddhist Tantra, Jain Tantra and Hindu Tantra”. Discourse in Bengali. Originally published in Bengali as part of section on “Guhyakeshvara” in Shabda Cayaniká 26, 1990, p. 31-33. Tr. from the original Bengali by ÁVA and ÁAA.

“The Shiva-Gájan Festival”. Discourse in Bengali. Originally published in Bengali as part of section on “Grj Dhátu” in Shabda Cayaniká 26, 1990, p. 119-120. Tr. from the original Bengali by ÁVA and ÁAA.

Key:
ÁVA = Ác. Vijayánanda Avt.
ÁAA = Ác. Acyutánanda Avt.

Footnotes

(1) Ácárya Rámeshvaránanda Avadhúta, “Founder of Dharma for a New Era”, in PROUT, Vol. 3, No. 16, June 1-7, 1991. (Delhi: Proutist Universal).