Whilst there is variation in emphasis – and in some cases doctrine – across different tantras one thing remains pretty consistent – the need for a guru.
Most tantras actually go even further, and speak of ‘guru worship’. So, who’s your guru?
Many practitioners, especially those with a scholarly inclination, believe that the concept of a guru is so central to the practice of tantra that it is not possible to separate the two. In other words, if you don’t have a guru, you can’t practice tantra. Their advice, to anyone wanting to practice a pure form of tantra (rather than a commercialised version of sex therapy) would be to seek out a guru – whether that be at home or abroad. This isn’t always practical (or even sensible) though. There are many self-styled gurus out there who are all prepared to take your money or abuse their position. Even the tantras themselves recognised this problem, and advised students to practice careful discernment when selecting a guru. So, how can you tell a genuine guru, one who is going to help you develop and transform as a practitioner, from a greedy charlatan?
Firstly, it’s probably worth looking at exactly why gurus were so important in traditional tantra; what exactly did they do? Well, there were clearly some practical considerations when selecting a potential guru, the first of these being knowledge. Tantra was never supposed to be isolated within a monastic system. Whilst there were ‘schools’ within temple complexes where tantra could be studied, and certainly in the Tibetan Buddhist iteration monasteries, most practitioners of tantra were householders. They had jobs and families to maintain. Even if they were literate and capable of understanding the original Sanskrit text of the tantras, they were unlikely to have the time to learn all the doctrine, techniques and mantras of the various texts and lineages. A guru however, was a learned teacher, someone who could provide access to this knowledge for householder practitioners.
Another practical benefit of having a guru is community. Gurus were often associated to particular schools or lineages, they initiated multiple students and would have held regular classes and gatherings where fellow practitioners could meet. When being initiated into a practice that is secretive and esoteric and which often flouts social norms, the support of a like-minded community would undoubtedly be beneficial, and it is through the guru that this community can be accessed.
Gurus also set an example of behaviour and practice. They could lead practitioners through various rituals. Indeed, they also personalised the rituals. The tantras accept that not every practice will be effective for every practitioner. Practitioners need a bespoke package. Having a good guru then is not unlike having a personal trainer; someone who can advise you on the best practice and go through the exercises with you, inspiring and guiding you along the way.
It can be seen then why revivalists – those who want to re-create a traditional version of tantra in the modern world – advise would-be practitioners to find a guru. There is a problem with this though. Because the most important function of a guru was not to transfer knowledge, establish a supportive community or provide inspiration. The most important function of a guru was to transmit power.
The guru was responsible for initiating practitioners into their lineage. But this initiation was more than simply a secretive ritual designed to re-align the initiates identity as a member of their tantric school (although this was undoubtedly part of it). During the initiation the guru actually imbued the initiate with power. This power was usually conveyed in the form of a mantra – a secret word, sound or phrase – which, even if known by a non-initiate, lacked its spiritual potency if it hadn’t been passed down by a genuine guru.
This concept of lineage is critical to the role of the guru. Most tantric schools traced their lineage back to an originating deity or semi-mythical figure, and this lineage gave the gurus of the time both credibility and spiritual power. To receive this power through initiation was to become part of the lineage, part of the school or community – the family. And being able to utter the initiating mantra in the correct way was a demonstration of power and belonging within that community.
The problem is, of course, that these lineages were thoroughly extinguished almost seven hundred years ago. Now of course, it is not impossible for a new lineage to begin, but this would require a transmission of power from a deified manifestation of divine power. And there are some gurus in existence today who claim to be reincarnations of former masters, or the students of previous gurus who were themselves reincarnations of former masters. Perhaps they are. But the problem still remains, the lineage is broken, the most important function of a guru is lost to the ages. Does this mean that tantra is dead?
Not necessarily. Those who have a slightly less traditional concept of tantra espouse the philosophy of ‘being your own guru’. This is attractive to most modern practitioners. For the modern mind well versed in various scandals involving the abuse of power and power relations the whole concept of being entirely reliant on a ‘guru’ seems slightly sinister. Especially when some of the tantric rituals and practices involve transgressive and sexual behaviour.
Indeed, even some of the tantras seemed to indicate that this was an option. Not only did they warn against false gurus – and therefore advised discernment – they also advised patience. Rather than seeking out an auspicious guru, the potential student should practice as best they can and wait for the right opportunity to arise. When the time is right, they’ll find a guru – or a guru will find them. In the meantime, ‘be your own guru’. But none of the tantras suggest that this should be a permanent arrangement. Rather, the ‘be your own guru’ part of your practice was more like an indefinite audition. When you were ready (and if you were lucky) you would eventually graduate from this form of practice and be initiated into a school.
But that was then. Are gurus still relevant now? As we’ve already seen, the most important function of a guru (the transmission of power) is already lost to us, and what remains is less relevant today than it was 1500 years ago. Both knowledge and communities can be found online. Yes, gurus may have helped to create a bespoke package of practices for individual students, but most of us have practiced yoga at home, or taken part in exercise without the guidance of a personal trainer.
With the resources we have in the modern world, surely most of us are capable of finding our own way into tantra. After all, tantric doctrine (at least, the nondualist doctrine that dominates most tantras) says that we are all equally divine. This is an important point. We are not individual slices of divinity, rather, we are contracted forms of divinity. Everything that is God, is also you – and me, and everyone else. No-one is more divine than anyone else. So, why worship your guru? Why follow their example; why not just follow your own?
The danger of course – and one recognised in the original tantras – is that genuine practice will be replaced by practice driven by self-interest, lust, desire or ego. You see, we may all be equally divine, we are all as God as each other, but we are not all equally enlightened. Most of us probably recognise the truth of this statement from our own experiences. We can probably all think of individuals who are motivated by greed, ambition and self-interest. If we’re honest, we probably recognise this in ourselves too. We do not always act like contracted forms of God! Gurus, of course, were seen as the most enlightened individuals of their time.
So maybe we do still need a guru. Maybe we shouldn’t just ‘be our own guru’. But this still leaves the problem that all the tantric lineages containing all the enlightened gurus (and their power of enlightenment) are extinct. So, what’s the solution?
Well, Eco-Tantra offers a third alternative. Let nature be your guru. Let nature be your example. Let nature guide your actions. Nature – as in, the entire natural eco-system – exists without ego. Nature is about balance, it’s about harmony. It is both beautiful and ugly. Caring and brutal. Passionate and ruthless. We are all those things, but to be able to observe them in ourselves without the distortion of ego or attachment, we must be able to observe them in nature.
So go outdoors. Be a part of nature. Immerse yourself. Meditate, practice, learn and transform. Become nature’s initiate.
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