Hindu Tantrism

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This book tries to give an introductory survey of Hindu Tantrism. It is a product of joint effort. The three authors, although solely responsible for the parts written by them, have consulted together on the whole. This, they hope, has resulted in a certain levelling of differences of approach as well as in the purging, as much as possible, of mutual contradictions. Nevertheless, the reader will detect differences in the method of description and in the appreciation and selection of the sources; but in the authors' view this need not detract from the character of the book as a volume of the Handbuch destined for a general but scholarly introduction to the field. On the contrary, a certain variety of approach may serve as a means of convincing the student of the manifold and ever varying character of the conglomerate of religious traditions which we are wont to subsume under the term Tantrism. The outcome will be very different if we study Tantrism only from its earlier written sources in Sanskrit or if we describe its present-day practice. Besides, it is impossible to study a living religion in a completely "objective", matter-of-fact manner, although, of course, statements of facts and points of doctrine should be verifiable, sincere and unbiased. If the reader is able to collect from the following pages a fair impression of the main characteristics of Tantrism as an important and worthy offshoot of Hindu religiosity, the authors will feel amply rewarded.

The authors want to express their pleasure in thanking the Foundation for Scientific Research in Tropical Regions (WOTRO) of the Dutch Government for subsidizing a study tour made by Mrs. Gupta in December- January 1976-77: Dr. B. V. Dwivedi, Prof. V. N. Khiste, Pandit Vamanji Diksit, and Sri Chandrashekhar Swami for their generous assistance during the collection of data; and Dr. Gunnar Carlstedt from Uppsala, Sweden, for kindly sending them a copy of some items of the periodical "Candi".

For typing the bulk of the manuscript they are indebted to Miss M. Lamme and Miss W. van Putten of the secretarial staff of the Theological Institute at Utrecht.

Tantric studies: present position

Tantrism, a field of study almost generally neglected by earlier generations of Indologists, has often been subjected to misunderstanding, not to say misrepresentation and unearned disparagement. Western scholars with a liberal bourgeois background, starting from Christian norms and values or filled with enthusiasm for the Aryan element in the Indian tradition tended to consider this part of Indian religiosity as a medley of magic, superstition and "revolting" rituals, orthodox Hindu intellectuals under British influence sometimes were and are wont to see Tantric esoterism (sometimes denoted by a peculiar pejorative use of the word "mysticism") as a wilful breach of the social and ethical base of the sanatana dharma, the eternally valid code of religious practice. On the other side there were- and are those who recognized in Tantrism a hitherto almost unused force of spiritual regeneration, "a view of life which offers a uniquely successful antidote to the anxieties of our time" (Rawson, Art of Tantra, front flap). A reliable introduction into the subject will have to steer clear of both extremes by presenting the matter as objectively and disinterestedly as possible.

Although some-especially Indian scholars are conversant with Tantric theory and practice, very little has been done as yet by professional Indologists (at least for Hindu Tantrism, to which the present volume will restrict itself) in presenting scholarly studies based directly on the sources. It is disappointing to find that the same, often faulty or one- sided, statements made by earlier authorities are repeated again and again without checking in scientific as well as popularizing studies (cf. the instance of the "Gupta" or "post-Gupta" Ms. of the KMT: below, p. 22). The written sources have till now been made accessible mostly in an imperfect manner and in many cases not al all. They will have to be edited critically and if ever possible ordered chronologically before even the problems of interpretation can be satisfactorily stated (Ray, Tantric Buddhism, p. 175). Only then, comparative studies of the diverse aspects of the Tantric tradition can lay a firm foundation for a reliable overall description. This work should be supplemented by serious research into the still existent oral tradition a difficult and urgent task.