Q.What is Tantra?
Kaal Ugranand Saraswati: The word “Tantra” is often translated as “to weave” or as “continuous” or “unbroken” and the sadhak “weaves” the primordial awareness with the various manifest energetic qualities that make up embodied expression. This creates a continuum where there is no longer a split between the ultimate aspect of “who one is” and the “relative” qualities of “how one is/moves/interacts/functions, etc.” In the Kaula vernacular, this means the union of Shiva (ultimate awareness) and Shakti (raw energies) within the sadhak’s essential Being. The Shaktis come in all varieties and have many qualities, but the sadhak brings these energies (or makes them succumb) to the “enlightened” rupa (realized form) that is expressed by the Devi (goddess). When this “process” is thoroughly internalized (as it relates to one’s Being…not in an inner/outer dichotomy), then all aspects of Shakti are either absorbed by the Devi or “serve” that Devi (as “members” of the pitha). The Devi represents the dynamic aspect (as realized energy), while the sadhak becomes firmly identified as Shiva-Bhairava who is the controller of Devi, and as the sadhak’s awareness. When the sadhak becomes “identified” as Bhairava he brings the Shakti (as Devi) to union. This is the quintessence of the Tantric Vidya.
I would be remiss if I failed to mention the role of Guru and the line within the defined framework of “weaving” and/or the aspect of this work being defined as “continuous”. The Tantric Vidya is a current and the Guru represents the power source (as well as the continuous transmission of this source) throughout the line of Kaulas. Moreover, the Guru is the “weaver” who plants the fructified seeds (bijas) within the sadhak’s subtle body, and brings the sadhak into the family (Kula). Without a good seed, one cannot expect a good harvest.
Q. How does Tantra differ from other deep spiritual paths?
Kaal Ugranand Saraswati: Most other deep spiritual paths (that have realization of the True Nature as its aim) are usually marked by the quality of surrender. So one surrenders the various attachments, etc., and hopefully realizes the essential quality as undifferentiated Awareness. Maybe the realization is deep enough that it “remains” or probably still has some identifications and attachments that “intrude” upon what has been seen. But how one relates to the energies of manifestation and of the embodied qualities is usually “hands off.” Even someone who has penetrated through this kind of realization usually relates to the energies in a passive way. Maybe the Awareness is such that certain energetic qualities conform and maybe not. Usually this means that there is still a subtle split within this person, so while the semantics of non-duality may be present, the true meaning/realization of Advaita may be missing. Tantrics deal directly with the energy and manifest qualities, and place the “stamp” of realization upon the embodied aspects. So while others surrender into the “enlightened” reality, the Tantric “takes it up”. I am speaking about points of subtlety and find that marking differences between Tantra and things that lack subtlety is not instructive and a waste of time.
Q. What is a Kaula or Kaula Tantra?
Kaal Ugranand Saraswati: Kaula or Kaulika means “family member” and it means that one has been adopted/initiated into the family of master Tantrics. Mahadeva is a bit of a loner and is Akaula (without family), while Maa brings forth the line and maintains the family (Kula). So when the Shiva aspect (within the sadhak) gets a family (kula) from Maa and Guru, he then becomes a Kaula. Kaulamarga is the Tantric path and it is a very ancient Vidya that predates many other dharmas. What is sometimes called Vamamarga is usually just a descriptor for some of the practices of the Kaulamarga. Vama can be defined as “left” (marga usually translates as path), and the left is identified with Shakti. Saying “Vama Shakta” is a bit of a redundancy, but one must use descriptors that are consistent with people’s understandings.
Shakti is represented in the left half of the body and when a male and female are doing a sadhana together the female sits on the left side. Also, some sadhaks use the left hand during certain ritual offerings, most notably in the puja involving Karan (liquor).
Q: How would you differentiate “traditional Vamamarga” from the common conceptions surrounding the word “vamamarga?”
Kaal Ugranand Saraswati: Most of what is considered vamamarga (that I’ve seen discussed) is just some “dark/ominous” fetishism. I’m disinclined to talk much about the “dungeons and dragons” crowd, but there are misconceptions surrounding traditional Vamamarga. What I have often seen expressed is that the practices in Vama Tantra and Aghora sadhana are mainly about “breaking taboos and transgressing norms.” This notion is really overemphasized and has become the “mainstream” description of why certain sadhanas are performed. These notions are mainly a non-initiate/observer point of view, in so far as observers do not understand the subtle inner dynamics of certain sadhanas so they attribute a mundane and rather materialistic view to these practices. Therefore, many just assume that some works are about “breaking taboos” etc., which from the sadhak’s perspective would seem like a small trifle within the context of the great work that is happening. The true sadhak doesn’t care one way or the other about social barriers or taboos. There is a tradition of irreverence and being playful with others within the tradition that has fed into some of these assumptions, but this is more because of the effect of the work than any specific injunction given to the sadhak. Any “wild” qualities an Aghori has would be due to the energies that are being worked with and is a spontaneous expression of integrity with the Ishta. It is not a contrivance toward certain ends. Without the proper understanding of the inner alchemical process and the fructified work of the Tantric Vidya, any “exercise” of mimicry of form or behaviour would lack the profound resonance with the true Kaula path.
Q: What is the meaning of Kapalika and what are Kapalika’s?
Kaal Ugranand Saraswati: Kapalika means “skull bearer” and is a name of Shiva Bhairava. In the legend, Bhairava, having cut off one of the heads of Brahma is forced to roam about with the Kapala (skull) stuck to his hand. This penance lasted for twelve years when through the grace of the Devi, the skull was released and the curse lifted. There existed a sect of Kaula Tantrics whose cult went by the name Kapalika, and whose initiates took on the identification with Bhairava and carried the Kapal Patra (skull cup/bowl). Some accounts suggest that the main reason for this was that by taking on the penance for one of the greatest “sins,” these sadhaks became freed from all karmic entanglements. This may be true to some extent but with all matters of the Tantric Vidya, there are many layers of meaning.
The Kapala is used within the Kaula dharma regardless of any curses or penances, and represents the Maha Patra (Great cup), which is used for various Tantric offerings. The Deities, Yoginis, and other “members” of the pitha that the sadhak establishes within are shown to drink from the Kapal Patra, so on this level the sadhak is establishing integrity with those energies. Moreover, the skull itself houses the higher energy centers and is the inner subtle “dwelling” place for the wrathful energies of many of the Ishta devatas. Also, amrita (nectar) comes down from the skull and satiates the various energies (liberating them), and the Tantric offerings from the Kapala are often presented as Amrita, and taken as such. The white bindu dwells in the upper skull and when the red bindu is made to rise and mix with the white, this combines with the Amrita and is then called the Kaula Amrita. This process can be a purely “yogic” sadhana, or it can follow the means of the Kaula Tantra, which is an esoteric Vidya. For the pure rationalists (materialists), the fluid offering within the skull can also be linked to the hormonal aspects associated with the upper centers. What can also be understood rationally is that the kapala (and drinking there from) serves as a constant reminder of the impermanence of form and identity, and the act of evoking mortality can be a ruthless blade of transcendental wisdom. The Tantric process is nothing but a death and a rebirth, and the one that can die and be reborn at the same time is a Kaula.
The Ultimate meaning of Kapalika is when one is able to take other’s sufferings upon one’s own head. Then one is a Kapalik in the highest sense of the word and like Bhairava incarnate. My Guru is one like this, and this is a truly rare breed.
Q: What is the role of Mantra in the Vidya?
Kaal Ugranand Saraswati: Without Guru and mantra, there is no Tantra. So the mantra is fundamental to the Tantric work. The main mantra of the sadhak is called a mula mantra, and these are bija mantras. A bija mantra is a "seed" mantra or "seed" sound which is the vibrational resonance of the Deity. As such, the bija has no literal translation because the sound IS the "meaning". Bija mantras should come from tradition so that one is given "good" seeds. These seeds are natured through the sadhana and grow into the Deity (as sadhak). If one destoys the seeds of ignorance within and nurtures the seeds of Realized expression, then this is Tantric alchemy. If one doesn't destroy the seeds of ignorance before/while nurturing the seeds of Victory, then they may become a demon (ie become a megalomaniac). Bija mantras should not be chanted outside of tradition, nor flippantly presented publicly. Before Diksha, one can chant pranam mantras and/or "clear the field" via meditative inquiry.
Q: Do sadhaks of this tradition practice Kundalini Tantra?
Kaal Ugranand Saraswati: There is no such thing as "Kundalini Tantra" or "Kundalini Yoga" outside of people cleverly marketing to peoples fascinations. There is Tantra and there is Yoga, and these two paths are different. The phenomenon of Kundalini may become apparent in each tradition, but is likely a useless concept outside of the actual work of both/either. People like the concept of kundalini because it is viewed as some "outside" force (even though it's in your ass) whereby one can win some cosmic lottery. One likely cannot manipulate the Kundalini force directly which is why the traditional paths of Tantra and Yoga usual don't give much direct focus to it. The concepts of Kundalini are also irritating because just about anyone can start talking about it and seem like they are relating something profound.
In the Tatric Vidya, one assumes the mudra of the highest principle and resonates "there". The various subtle/psycho-physio energies then come into conformity/alignment (or don't..because AS the highest principle it hardly matters). It is at this point that a kudalini experience may happen and if it happens; be useful (as more than just some experience). On the Yogic path, one deals more directly with the subtle/psycho-physio energies and seeks to bring them into accord with the highest principles. When I say Yoga, I mean actual Yoga and not the spandex wearing toe touching variety that is all the rage.(So Yoga means sadhanas of asana, pranayama, bhandas, mudras, kriya etc) So the Yogic path is more of a "bottom-top" approach, while Tantra is more a "top-down" approach. Of course, there are elements of Yoga in Tantra and vice versa, but it seems that people tend to not understand that these are different paths. In the Tibetan Tantric tradition (Vajrayana), they have a classification for the work when the "yogic" processes (subtle/pycho-physio energies) are in line with the "tantric" processes (embodying Ishta as "Self"). They call it "completion stage" of the work. We are not as vigilant with defining and categorizing things on the Kaula path, but this classification is certainly applicable.
There are whole Tantras that do not mention the concept of Kundalini at all, and there is much evidence that it is a relatively recent concept (its unreasonable popularity is certainly very recent). Either way, without the actual work of Tantra or Yoga, any talk about Kundalini is largely indulgent. Even if one hits the cosmic lottery, one needs a "bank account" to store all that "cash".
