Tantra: A Continuous Path
The term tantra has been subject to significant misunderstanding in the West since its earliest introduction. It entered the English language in 1799, when missionaries in India encountered and translated tantric texts.
To them, tantra simply referred to these expansive treatises. However, the content of these works—so unfamiliar and striking from their perspective—led the term to acquire a distorted and often sensationalized connotation.
Over time, this skewed interpretation persisted, despite not being supported by a careful and accurate study of the original texts.
Two Traditions: Hinduism and Buddhism
To begin with, it is essential to distinguish between the tantra of the Hindu tradition and that of the Buddhist tradition.
Both traditions originated in India and, for a significant period, shared the same linguistic medium—Sanskrit. However, each tradition assigned its own specific meanings and nuances to key terms.
Consequently, a term used in both traditions might carry very different connotations depending on the context.
Understanding Buddhist Tantra
Let us now turn our attention to tantra as it developed within the Buddhist tradition. From its earliest use, the term tantra has been closely associated with the Sanskrit word prabandha, which translates as “continuity”.
This continuity refers to the ongoing process of being, which unfolds along two foundational axes: a point of origin and a path of progression—possibly leading to a goal. In this sense, tantra is not merely a set of teachings or rituals, but a mode of engaging with existence itself.
It addresses the immediate human condition, emerging from the fundamental question of how we are going to be. Furthermore, tantra considers this existential inquiry within the framework of relationship—recognizing that human beings are always in relation: to themselves, to others, and to the world around them.
Action and Relationship in Tantric Practice
Tantra approaches the question of being in multiple ways, resulting in various presentations of its teachings. The first of these is known as Kriyatantra.
In Kriyatantra (Kriyā-tantra) the focus lies on how a person acts—Kriya meaning “action”. Here, action is understood symbolically and is primarily expressed through ritual. There is no need to be intimidated by the term “ritual”.
Moreover, Kriyatantra focuses on the simplest and earliest stages of human relationships. The earliest form is that between a child and their parents, where a dynamic of guidance and authority prevails—someone must direct the child in what to do and what to avoid.
When this relational dynamic is applied in a religious context, it transforms into the idea that humans are subject to a transcendental authority. This concept, widely accepted and fundamental within Kriyatantra, frames the practitioner’s efforts to gain favor with the entity to which they are related.
Two defining characteristics of Kriyatantra are this relational framework and a strong emphasis on ritual.
Purification is another central aspect of Kriyatantra. Rituals often include various ablutions, some of which are purely symbolic, and the associated sense of cleanliness might appear exaggerated from an external perspective.
However, it is important to understand that in this emotional and spiritual context, the sense of purity carries profound significance—far beyond the ordinary, everyday idea of washing one’s hands before a meal. This deep emphasis on purity stands as a key feature of Kriyatantra.
Thought, Question, and Understanding
Human beings are not content with simply being told what to do. As thinking creatures, they naturally ask questions. This is where a deeper approach to tantra, known as Caryatantra, becomes relevant.
Again, tantra here refers to a relational context, but the focus has shifted. We are no longer solely concerned with following established rules of relationship; instead, we seek to understand their deeper implications. This marks the beginning of self-inquiry.
- Why do we engage in these actions?
- Why do we behave in certain ways?
At this stage, we do not discard our behavior but rather question its meaning. We reflect more deeply on our actions, striving for insight—a process that can itself be a form of meditation.
Here, a balance begins to emerge between thought and action. This shift from unquestioning obedience to thoughtful engagement corresponds to a fundamental change in our relationship with the other person. It is no longer a matter of a master commanding a servant or slave.
Instead, a sense of intimacy and camaraderie develops—one of greater equality. The learner remains open to growth, but the teacher now recognizes that they too share the same journey. This is a relationship of friendship, and friendship can only exist through genuine acceptance of the other as a person in their own right. Servitude, by its nature, precludes true friendship.
Cooperation and Relational Unity
Friendship can evolve far beyond initial intimacy. Often, it invites us to explore the relationship more deeply: What is it about this bond that makes it worth nurturing? This process of inquiry fosters deeper insight. The focus shifts once again, bringing us into the realm of Yogatantra.
At this stage, there is a level of teamwork that surpasses even that between close friends. Yet, there remains a subtle awareness of the other as distinct from ourselves. This is where the fourth division, Mahayogatantra, emerges.
Absolute Unity and Spontaneity
The term Maha generally means “great”, but here it conveys not just magnitude but an absolute, unsurpassable greatness. Mahayogatantra embodies this sense of absoluteness in its approach to relationship. At this level, all distinctions dissolve. We simply are—spontaneous and free. The question of whether the other is a friend ceases to arise. There is complete unity: we are one.
Tantra as a Process of Inner Growth
Thus, the progression within the tantras mirrors the journey from the innocence of a child’s relationship with their parents to the full maturity of the individual. When we speak of tantra, we are not merely referring to a specific situation or practice, but rather describing an ongoing process of inner development—a deepening understanding of what truly is.
This process unfolds until we achieve a proper appraisal of experience and cultivate a clearer, more accurate way of perceiving reality. There exists a dialectical interplay between action—how we behave—and the insight we acquire.
The more we learn about another person, the more attuned and responsive we become to their genuine needs. We gradually relinquish our projections of what we think they should need and instead support them in discovering their own path.
This brings us to tantra’s practical significance. As a path of inner growth, tantra expands our awareness, helping us become authentic individuals rather than indistinct parts of a vague collective. Yet tantra extends even beyond growth and progress. Within its tradition lie further stages and subdivisions that acknowledge an ongoing truth: even when we have learned to relate rightly to our challenges, life itself continues unabated.
The essence here is that spiritual practice is an ever-unfolding movement. From the perspective of linear, discursive thought, we might imagine a beginning, a progression, and a final goal. But enlightenment is not a finish line where the journey ceases. Instead, life compels us to continuously begin anew.
Nevertheless, through the earlier stages, we discover a way—a stable mode of relating that endures. This continuity in relating is the heart of tantra. Paradoxically, this is a profoundly simple insight, yet simplicity of this nature is often among the most challenging truths to embody.
