Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

TANTRA SHASTRA AND VEDA

not a just appreciation of the Shastra as a whole, nor even an accurate judgment in respect of the particular ritual thus singled out for condemnation. Let those condemn this Shastra who will. That is their affair. But let them first study and understand it.

T have dealt with the subject of the Tantras in several papers. It is only necessary here to say that “the Tantra” as it was called was wrongly considered to be synonymous with the Shakta Tantras; that in respect of the latter the whole attention was given to the Vamachara ritual and to magic (Shatkarma); that this ritua], whatever may in truth be said against it, was not understood; that it was completely ignored that the Tantras contained a remarkable philesophic presentment of Vedantic teaching, profoundly applied in a ritual of true psychological worth; and that the Shastras were also a repertory of the alchemy, medicine, law, religion, art and so forth of their time. It was sufficient to mention the word “Tantra” and there was supposed to be the end of the matter.

I have often been asked why I had undertaken the study of the Tantra Shastra, and in some English (as opposed to Continental) quarters it has been suggested that my time and labour might be more worthily employed. My answer is this: Following the track of unmeasured abuse I have always found something good. The present case is no exception. I protest and have always protested againstunjust aspersions upon the civilization of India and its peoples. If there be what is blameworthy, accuracy requires that criticism should be reduced to its true proportions. Having been all my life a student of the world’s religions and philosophies, I entered upon a particular study of this Shastra to discover for myself what it taught, and whether it was, as represented, a complete reversal of all other Hindu teaching with which I was acquainted. For it was said to be the cultivation or practice of gluttony, lust, and