Tantra Yoga – a global and profound vision of reality

A synthesis by yoga professor Gregorian Bivolaru

There often is a tendency to oppose the will of asceticism and of denial of the touchable world – specific to yoga, to the systematical use of the manifestation, in all its aspects-which is specific to tantrism, or by other words to oppose the transcendence to the immanence and non-duality to duality. This presentation aims to match these concepts creating an original and exciting synthesis between Yoga and Tantra. 

By these revelations we’ll realize gradually that in this world where everything is driven by the law of discontinuity, the tinny interstitial spaces between the action sequences actually represent those fissures where we have to jump without fear to reach the transcendence. The eternal present is there.  As soon as we’ll have (by constantly implementing these ideas) the first ecstatic states we’ll be amazed to realize that reaching the illumination doesn’t necessarily require engaging ourselves in huge and spectacular actions.

Committing ourselves in full enthusiasm on this path we have to understand that the dangerous routine can only be changed into aware habit by lucid and detached observation; but this implies a radical inversion. Then, after we really accomplished these, we’ll continue to remain detached and will let our thoughts flow on…

To make it easier read this article we divided it in ten parts, which we recommend to read progressively for the proper understanding of the argumentation.

1. Introduction

From the very beginning we have to stress the understanding of the conceptual and practical instruments: Tantra endows us with double-barreled weapons. Obviously if these instruments often can help the “fast penetration of ignorance shroud”, they can equally contribute to satisfy, comfort and strengthen the psycho mental processes composing our ego…

2. The expansion of conscience field in Tantra Yoga

If we sufficiently enlarge our field of conscience, i.e. if we transform our perception register, not allowing anymore the limiting intrusion of our mental, reason and classical observation- our perception then becomes non-ordinary (extraordinary), but it still remains individual…

3. Dualism versus non-dualism in the synthesis between Tantra and Yoga

In the introduction of this article we stated the synthesis between Tantra and Yoga allows us to solve the opposition between transcendence and immanence, between dualism and non-dualism. In the famous oriental text “Kularnava Tantra” there is a paragraph which goes to the very essence of this problem “The unique BRAHMAN (GOD) is two, transcendence and immanence, absolute and LOGOS (word). Some understand me in a dualist manner, others perceive me in a non-dualist manner; but my deep reality is beyond the dualism and non-dualism.”

4. The new discoveries of physics and Tantra yoga 

The new discoveries of physics urge, of course, toward the approach we suggest. Among the contemporary physicians, David Bohm is maybe the one who had the best intuition and who best succeeded in translating his equations into common terms. His expression “implicate order” seems quite inspired to me. His book”Wholeness and the Implicate Order” contains some extremely interesting chapters.

5. The significance of contemporary physics discoveries in the light of spirituality

Some assert “ADVAITA VEDANTA and the BUDDHISM are some illusionistic metaphysics”. In this respect we can say the way they invite us simplistically “realize the world unreality”, the way most of the people express themselves about, they are totally illusionistic. Did we realize so far the significance of a phrase like “Realizing the world unreality means to make the unreal real”?

6. The problem of individuality in the oriental spirituality

This idea leads us to the problem of individuality. At first look it may even seem a paradox having to give up for good any form of ego, any personal history. Meanwhile the individuality being, which is the preferred way of manifestation at least apparently (not to say the exclusive way) of BRAHMAN (GOD) the one eager to know himself.

7. Effort or non-effort on the spiritual path

There is also another, quite delicate contradiction in the Tantric thinking coming from the fact that, on one hand, the Maharthamanjari treatise says “Try to remain perfectly aware the way you are and don’t make any more efforts because the goal is already attained”(…). On the other hand it’s necessary this sentence not to be taken to the letter, because, the way it goes, it would but invite to a spiritual benumb and to a childish opportunism making any attempt for spiritual realization became futile and meaningless.  Now the attempt will clarify which is the right attitude of the spiritual searcher who, according to Patanjali, is supposed to “practice the effort in non-effort and the non-effort in effort”. 

8. Will and spontaneity in Tantra yoga

Obviously we have to agree we can do nothing by using our mere egotic will, or the doors will be closed at once. This is the reason why the prevalent ascetic paths, mortifications, strong-minded yoga, the ultimatums of incontestable dogmas of religious and moralist traditions, also the systematical practice of encoded and standardized virtues seem more likely be a sort of guilty mystifications rather than a path toward spiritual freedom. They are based upon the egotist wish, the egotist will and the egotist hope of getting a fruit, or a profit and thus all these are but plain expressions of ego (WHICH APPEAR TO BE SUCH AS ONLY FOR THE LUCID AND DETACHED ONE). 

9. Relating to the being spiritual center

Coming back to the example of the wheel spinning round the Supreme center, where we reach by revealing in our being the beatific void, we can say there are three ways for us to refer to this center. The first one is ignoring this center, or considering it as negligible.

10. Exemplification: the sexual continence

Tantric philosophy has always considered that resorting to an ascetic attitude can never lead to a total breaking of limitations and does not allow for the demonstration of real spontaneity. The tantric methodology does not mention at all various “stops” during passionate lovemaking finalized without discharging (EJACULATION?). Many are asking themselves how to proceed to all these became genuine spiritual projections escaping the identification process, so infernal through its irresistible hypnotic power. For tantrics THE TRANSFIGURED AND ENDLESS LOVE IS A BEATIFIC EXPANSION OF THE TWO LOVERS, WHO BECAME THEN ONE, AND EXPAND THEMSELVES FROM THE FINITE TOWARD THE INFINITE.

In the end please remember that the specific tantric methods and techniques, not only the erotic ones, will fully help you if tenaciously and correctly practiced to realize that in this respect, A OUNCE OF PRACTICE IS WORTH TONES OF THEORY. As a final advice, remember that in TANTRA, THE MASTER IS ACCOMPLISHED BY THE RESULTS OF HIS PRACTICE.


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