WHAT TANTRISM MEANS: TO MODERN WESTERN CIVILIZATION

Author(s): J. Evola
Source: East and West, Vol. 1, No. 1 (APRIL 1950), pp. 28-33
Published by: Istituto Italiano per l'Africa e l'Oriente (IsIAO)
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WHAT TANTRISM MEANS

TO MODERN WESTERN CIVILIZATION

One of the characteristics of Hindu doc? As things are, one may be led to consider
which be described in a up to what of cc actual?
trine, may general point the pretension
way as Tantrisrn, consists in its claim to of?
ity ?, claimed by Tantrism, can have a certain
fer a formulation of the traditional doctrine as Western
objective basis, particularly regards
which is only suitable to the last epoch of the civilization.
present cycle, i.e. for the Kali-yuga. Notwith?
standing its importance, it was little known in
?
the West up to a short time ago. It is said
that teachings, rituals, sciences, which mi&ht
have been suitable the primordial age Historically, Tantrism is connected with a
during
(Satya-Yuga) have ceased to be such for a hu? characteristic revolution which began in India
manity living in later epochs and even more towards themiddle of the first
millenium A. C.
so in the ccdark ages ?. Therefore, such a Since that time, certain divine female figures
can not in the Veda or in other ? ?
humanity find, Shakti rise to ever growing importance,
ancient texts, but in the Tantra and the Aga?
accompanying Hindu deities which in the
mas, the knowledge and the efficient technique Arian as
periodappeared and, in se?
isolated
allowing it to attain
the supreme goal of man: veral cases, even an over
obtaining advantage
freedom from every form of conditioned exi?
them. Shaktism is one of the central aspects
stence. Thus the Tantra often present them?
of Tantrism.
selves as a ccfifth Veda ?? as a further reve?
Now, from a of view,
lation to the present of metaphysical point
corresponding phase the ? divine couple ? is a symbol of the two
manifestation. They further state that former
principal aspects of every cosmicprinciple:
rituals have become as inefficient as cc a snake
the male deity representing the unchangeable
deprived of its venom ? inasmuch as the pre?
and transcending aspect and the female one
vailing qualification (adhik?ra) in man has
a representing power, strenght, force of manife?
undergone complete change (1).
station and, in a certain sense, also the active
However, such a point of view is not
and immanent aspect. Therefore, the appear?
referred only to spiritual cc space ? of Hindu
ance of Shaktism in the ancient Hindu-Arian
civilization and tradition, because doctrines of
the four so to a world, apart from its papular and devotional
ages
have, speak, general
purport. On
the other hand, to the Hindu forms, is a barometrical sign of a
change in

formulation of such a doctrine there are others, beliefs. It tells us how, compared to the for?
also Western, which to it. It is in mer conscience of man
correspond essentially heading
fact sufficientlyclear that the last phase (cc the towards the world of being, the aspect ? ma?
iron age ? in Western bears all nifestation ? and cc action ? of the deity was
therminology)
the signs of modern civilization, the centre of felt more directly and took on a
special im?
which is theWest (2). portance (3).

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 Now there is no question whether in this we ritual tantric secret proclaims
(pancatattva)
have simultaneously also the basic character the non-existence of the antithesis between
of modern Western civilization, in which im asceticism and enjoyment, between yoga and
manentism is the by-word. Furthermore, the bhoga. It promises the possession of the one
chiefmeaning of the word Shakti is: capacity and of the other, pointing out that the place
to act, authority and power. Speculative Tan? of liberation is in this world and not in the
trism conceives the world, life and man as other one (yoga bhoj?te, mokshyate sams?rah).
existing essentially as asort of power. It The observance of moral rules as well as of

speaks of an active ccBrahman ?. Maya,

car? visible rites is, in such circles, declared to
ried back to Maya-Shakti, which no pertain only to the pacu to the man
longer
means a cosmic illusion, but rather cc the ma? bound, obtuse and resembling an
animal,
nifestation of her essence which is made while Tantrism promises the esotheric know?
up
of will ccicch?m?yi ?. Besides, Kali (an equi? ledge which makes one free and breaks all
valent of Shakti), who to the Tantra chains (5).
according
in the Kali-yuga cc is awake ?, also On the basis of this, one might be tempted
entirely
has her demoniacal, unchained to speak of a ? modern ? and even a ? West?
and savage
it not be ern ? Tantrism. And yet in doing so a mis?
aspects. Could that their counterpart
in the modern world is whatever can prove understanding would certainly arise. Conver?
the irruption of irrational gences are not of such a kind as to
and elemental for? prejudice
a fundamental difference in planes and tend?
ces, a cc tellurism ? and a demon of collecti
vistic currents which, at bottom, reveal encies. Only by acknowledging it, it would
them?
selves as the soul of the same world be possible to admit that Tantrism may lead
of techni?
the way for a Western elite which does not
ques, while their counterpart is made up by
the religion of the future, want to become the victim of those experien?
by ccvitalistic ? ces whereby an entire civilization
and is on the
theories, by the discovery of the incons
verge of being submerged.
cious-instinctive, nocturnal face of the soul?
Firstly, it is worth stressing the point that
in Tantrism the enhancing of forces, truths

* and qualifications prevailing in the Kali-yuga

does not allow a lower level, nor does it al?
low the datum of existence to be considered as
It cannot be denied that, under this aspect,
3 last appeal and still less (as in the case of
there are motives in the Tantric conception
many of our immanent philosophies) as some?
susceptible of acting as the mirror of modern
thing that must be and must also be glori?
civilization in its most
daring and problematic
forms.
fied. The values belonging to the highest spi?
On the other hand, what other
point ritual such as the ancient Hindu
of view could be more realization,
fascinating for the
Westerner's vocation than the one for which, metaphysical tradition conceived it, are main?
tained. The actual problem of our age is to
according to De la Vallee the same
Poussin,
find the method to carry
it into effect. This
Absolute Self ceases to be an aesthetic
reality ?
to become that he, who has seen method, justly compared to the riding on
something a
the back of tiger )), may be summed up in
the light, can grasp and master?
(4). this principle: ? In order to obtain freedom
In the adept, in the Siddha and in the Vira
one must employ those same forces which have
the tantric Kaula exalt the individual who is
led to the downfall ?.
superior to every couple of contraries, is free
both from good and evil and whose law is
only
his will (cvecchacari), thus going much fur?
*
ther than Nieztsche's ccsuperman ?.
By fol?
lowing this road, the asceticism of a mortifying
To find the right way in this respect, one
type is replaced by Hatha yoga techniques must bear in mind that in the Tantric theory
which tend to rule the most inner forces of the of manifestation the actual prevalence of the
body, together with a wisdom which proclaims, Shaktic element in a given phase (the descend?
together with Kul?rnava-tantra: ccThe does not mean
body ing phase, pravrtti-marga)
is the temple of God and the living conscience when to the ratio of meta?
anything compared
(jiva) is the eternal (]iva (Sad?civa) ?. The physical subordination of the Shakti to the

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principle opposed to it, (Jiva, Purusha or orgy rejoicings, just as a sacred and initiating
whatever the ? male
of the Shakti ? may be framing is inseparable from all metaphysics
called. this way are already
In in existence and from the Tantric idea of the world consi?
some points of reference, which are com? dered as a (( power ?. This again represents
in the modern views of Western a line of and it is easy to understand
pletely missing separation
activism, of which, in a certain sense, they are fully the conditions inwhich theWestern ideal
the reverse. In point of fact whatever is action, of the affirmation of Self and its freedoms may
dynamism and the reason to become has, ac? avoid destructive revolutions, of which we
cording to Hindu and also Tantric views, a have already certain grim
forebodings.
female and negative character. On the con?
trary whatever is permanent, unchangeable
and central has a and positive ?
truly male cha?
racter, possessing the gift of light and being,
or, in other words, is the a Lord of the Leaving aside the more exterior and mate?
Sceptre ? (vajra-dhara). rialistic of the modern civilization of
aspects
This point therefore establishes a definite action, it is now to consider
necessary what,
difference between modern horizons and those in a certain sense, may be taken as its central
belonging to the higher forms of Tantrism. artery. It is the to
tendency glorify man,
If in a modern world it is possible to ascertain which began during the period of the Renais?
a saturation of the Shaktic element, sance and which, in passing
partic? through critical
ularly in its lowest, materialistic and irrational idealism, ethical rationalism and the cc auto?
aspects, the givaitic counterpart is lacking. nomous )>morals
of the cathegorical imperati?
The latter may be termed the true spiritual ve, has brought to the training of the pure will
virility, closely connected to values, tendencies power and to the ideal of the superman. The
and sciences of which even the idea is now basis of all this is to on
tendency remain, the
lost in the West. And all this is, instead, taken on a individualistic and
whole, naturalistic,
in due consideration by Tantrism, and not in intellectual In such a way, it ends in
plane.
terms of a merely abstract speculation but as a a blind If we consider it seriously,
alley. it
realization. It is thus clear to see what a mean? is equivalent to a saturation of strength which,
ing this tendency may have for people who, given the limitations of human nature, can
even if taken as individuals in themselves,
only end in a short circuit, in the collapse of
want to impose a limit to forces which other? the superman, in a demon or in the varieties
wise would only result in dissolution, of that ccI climbed through training ?, already
condemned by ancient wisdom as a
dangerous
deviation from a true spiritual realization.
There, where one stops in front of these
extreme consequences, it clearly appears that
Shakti is the basis of Tantric life, but the in the West the only solution known is to
method consists in understanding it with an abdicate and to allow religion, in its mystical
intenseness which, in a certain sense, renders humanitarian aspects and remission, to come
it and makes of it an istrument back into the world.
self-consuming
of transformation and
transfiguration for an No less than any other with an
teaching
objective change of plane. It must not be initiating character, even if Western, Yoga
forgotten that the main characteristics of Tan? in a general way, but above all the Yoga hav?
tric deities must be considered as of ing a Tantric and Vajray?nic tells
symbols tendency,
destroying forces, ? nude )>, bond-free, supe? us that this alternative may be overcome and
rior to all laws ? Kali, Durg? or, in some that an opening way actually exists, even
?
if
?
aspects, Qiva-Rudra itself have such a na? according to the saying of the K?thaka-upani
ture as to be the deities
of pure ? on a razor's edge.
simultaneously shad it looks like walking
transcendence and of internal liberation. What the West must learn in this field, is
In this connection, a ? sacrificial )) that it is a question of an essential and onto
tendency
and a a transforming ? moment are to be logic change in nature. To speak of a cc su?
found in all Tantric methods, even in those perman ? may lead to a misunderstanding.
which border on in a strict sense or on The Western the extreme
magic superman expresses

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limit or potentiality of the human also be taken in consideration in order that
species,
while in the Yoga it is the transit from such illusion may not arise and that the contribution
a species to a different one and, as a goal, it ofHindu spirituality of theYoga type, be well
is the detachment from every qualified state, understood. As already hinted, Tantrism fol?
be it human or divine, which one strives to lows above all ? as regards the Yoga ?
the
reach a confirmed way of the Hatha-Yoga and this would appear
through positive technique
by a millenary tradition and having nothing to meet again the modern Western tendencies,
in common with a demoniacal state of the in? because contempt for the body is replaced by
tellect and with prevarications peculiar to the the ideal of a complete mastery over it. But

religion of materialistic man. this mastery is internal; in spite of the lack

It is therefore obvious to see where the road of comprehension due to certain publications
ends and a new one begins. In specific refe? divulged in theWest, it has nothing of a phy?
rence to the Tantra, there are tendencies in sical and physiological character.
common with the Western vocation to realize But the ways leading to the body and orig?
an and sovereign will. in
independent But, inating from the interior, from the ? subtle ?,
the first place, this vocation appears no more and along the lines of which also supernormal
as ? Lucifer-like ? or <c titanic ?, but one ? as explained in
experiences may develop
?
might say as (( olympic ?, if one bears in mind the teaching we are dealing with present
the same Tantric to for the majority
symbolism according great difficulties of Westeners,
which the Shakti embraces the impassible on account of internal processes
century-old
a divine male ?, made of light and bearing a almost a constitutional character. To
having
sceptre and to whom she is the raiment of modern man the inner side of the is
body
power. Secondly, in following this course it in the same way as is closed the exter?
closed,
is necessary to do things seriously. An excep? nal to its aspects are
reality according which
tional qualification is required. Carefulness not sensitive or
simply physical, space-occu?
and an intense concentration are also required, pying. The Yoga points out to the Westener
and these have nothing in common with the the way to be followed so that the soul may
excercises of immanent or voluntary
philoso? in reality master the body and ? in accord?
phy and, in a general way, with simple mental ance with the same ancient Western
theory of
attitudes. Thirdly, the illusions and pride of the relation between macrocosm and micro?
the individual Self, of what in Hindu terms
cosm ? discover in the body thus mastered
might be called the Sams?ric Self or the Self and rendered source
conscient, the of unusual
of elements (Bh?t?tma) which is practically
powers. It remains, however, to be seen in
the only one known to the great majority of
what measure any one may follow this way and
modern Westerners, must be forsaken. In fact
acquire a real knowledge of these processes.
the destruction of this Self is the condition of
The last point to be taken in consideration,
true freedom true power,
and so that it is the
particularly because it is generally miscon
aim of a good number of Yogi techniques as1
trued inWestern publications, is that it would
well as of the Tantric ones, even if they are
be difficult to neglect, in realizations of this
of a dionisiacal or orgy-celebrating character.
kind, the transmission of given ? influences y>
of a spiritual and super-individual character,
brought about by regular organizations of
initiation. Just as the short-circuits, mention?
All
this pertaining to the Kali-Yuga must ed may be caused
above, by immanence and
be kept in mind by every Westerner who al? will, one must also point out the difficulty for
though remaining in the same trend in which the individual to surpass himself, unless excep?
the predominant forces of his civilization have tional cases are taken in consideration, as com?
desires once more, to the whims of a self-affirmat?
developed by virile means, pared deceptive
to pave the way towards the higher spheres ion. We should remember how the greatest
which he had forsaken under pretext of European scholar of Tantrism, Sir John Wood

conquering the world. Other factors must ruffe, told us that he could not accept the con

Si

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ditions required of him to enter in relations
of somethingmore than a simple doctrine with
Tantric initiating organizations.

In conclusion, what we have stressed before

is hereby confirmed. On the one side there
is therefore a correspondence between some
fundamental Tantric ideas and some predomi?
nant tendencies of the modern spirit, on ac?
count of which one can seriously notice a cer? ^^^^^^^^^w Ate ''"^^^^H
tain basis in the Tantra's claim to present an
idea suitable to. the last age, i.e. to present
times. On the other hand a well-defined line
of demarcation exists between the two domi?
nions, in the exposition of which we have
spared no effort. The capability in crossing
this line in certain specially qualified Western
minds corresponds to the measure in which
one can keep faithful to the way fol?
principal
lowed by their civilization without being led,
for this motive, towards a crisis without so?
lution. They could change, at least on their
own account, a strong poison into a healing
medicament, the strength which has brought
about the downfall in the one which causes a
revival and share with others su?
something
preme and shining, beyond those powers
without centre and scope which belong to the
dark ages.
J. Evola

(1) With reference to all this, see for example: Mahd'

nirvana *
Tantra, I, 19; II, 7, 14; IV, 47; T?r?pradipa, I;
Giva Chiandra: Tantratattva, trans, into English by A. Ava*
Ion, London; 1914, I, 382, etc.
(2) For comparisons among the various formulations of
the doctrine of the four ages and its utilization in general
metaphysics of history, see J. Evola: Erhebung wider die
moderne Welt (Stuttgart, 1935)^ II part.
(3) The fact that under certain aspects, Shaktism must
be considered as the revival of a precarious arcaic substra?
Great Italian sculptors.
tum, does not prejudice the above mentioned interpretation. Rome: National Gallery of
(4) L. De La Vallee Poussin: Bouddhisme, Paris, 1898, Ancient Art. The ?David ?
p. 148.

(5) References and text of above, see J. Evola: Lo Yoga by Lorenzo Bernini (XVIIth
della potenza (Essay on Tantra), Milano, 1949, passim. century).

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Florence. Brunelleschi's dome seen from Giotto's
Campanile.

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