Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

SHAKTI AND SHAKTA

Tantrik ritual is to forward the morality of the senses by converting mere animal functions into acts of worship. The Scripture saysin effect “Just as you offer flowers, incense and so forth to the Devata, in the RA&jasik worship let these physical functions take their place, remembering that it is Shiva who is working in and through you.” The doctrine of the Brethren of the Free Spirit (Delacroix “ Le Mysticisme speculatif en Allemagne au quatorziéme siécle) so far as it was probably really held, has, in points, resemblance to some of the Tantrik and indeed Aupanishadic teachings, for they both hold in common certain general principles to which ! will refer (See also Preger’s ‘“Geshichte der Deutschen Mystik im Mittelalter”). Other doctrines and practices with which they have been charged are wholly hostile to the Shakta Darshana and Sadhan&. Amalric of Bena, a disciple of Scotus Erigena, held that God tis all, both creature and creator, and the Essence of all which is. The soul which attains to Him by contemplation becomes God Himself. It was charged against him that man could act in the manner of God’s action and do what he pleased without falling into sin. The doctrine that the Brahmajnanif is above good and evil is so generally misunderstood that it is probable that, whatever may have been the case with some of his disciples, the charges made against the master himself on this point are false. It has been well said that one is prompt to accuse of immorality any one who places himself beyond traditional morality. As regards the Brethren of the Free Spirit also, - this alleged doctrine comes to us from the mouths of their adversaries. They are said to have held that there were two religions, one for the ignorant (Mfdha), the other for the illuminate (Prabuddha), the first being the traditional religion lof the letter and ritual observance and the other of freedom and spirituality. The soul is of the same substance as God (identity of Jivatma and Paramatma). When this is realised man is deified. Then he is (as Brahmajnani) above all law (Dharma), The 370