Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

TANTRA SHASTRA AND VEDA

grapple with and not elude the objection. There was of course something in all this. But such objectors and others had not the will (even if they had the capacity to understand) to give a true presentment of the teachings of the Shastra. But the interests of fairness require both. Over and above the fact that the Shastra is an historical fact, it possesses, in some respects, an intrinsic value which justifies its study. Thus it is the storehouse of Indian occultism. This occult side of the Tantras is of scientific importance, the more particularly having regard to the present revived interest in occultist study in the West. “New thought” as it is called and kindred movements are a form of Mantravidya. Vashikaranam is hypnotism, fascination. There is “Spiritualism” and ‘ Powers” in the Tantras and so forth. For myself, however, the philosophical and religious aspect of the Scripture is more important still. The main question for the generality of men is not Power (Siddhi). Indeed the study of occultism and its practice has its dangers; and the pursuit of these powers is considered an obstacle to the attainment of that true Siddhi which is the end of every Shastra. A subject of greater interest and value is the remarkable presentation of Vedantic knowledge which the Shakta Tantra in particular ives (I never properly understood the Vedanta until after I had studied the Tantras) as also the ritual by which it is sought to gain realization (Aparokshajnana). The importance of the Shakta Tantra may be summed up by the statement that it is the Sddhana Shastra of Advaitavada. T will develop this last matter in a future paper. I will only say now that the main question of the day everywhere is how to realise practically the truths of religion, whatever they be. This applies to all, whether Hindu, Mohamedan or Christian. Mere philosophical speculation and talk will avail nothing beyond a clarification of intellect. But that we all know is not enough. It is not what we speculate but what we are, which counts. The fundamental question