TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)we consider that the social milieu most conducive to what we call 'mysticism'
traditionally has been the monastery or nunnery. If it is assumed that mysticism
usually is the outcome of a delicate, difficult process of spiritual growth, it is
easy to see how the monastery, deliberately distanced from the common social
world, would be the institution most likely to produce mystics. Many traditions
have further assumed that because of the social and psychological difficulty of
spiritual life, worldly desires - especially sexual desire - are impediments, to
be left at the monastery door. There have, of course, been married mystics, espe-
cially in traditions less affected by monasticism, such as Judaism and Islam, or
where monasticism has been reinterpreted, such as some forms of Tibetan and
Japanese Buddhism. Overall, however, such figures tend to be the exception
rather than rule, and in their sexual comportment are chaste if not downright
celibate. It is not unreasonable, then, to conclude that mysticism is closely
related to the practice of celibacy and, more broadly, asceticism.^2
A critic of the idea that celibacy and asceticism are central to mysticism
might well tum for support to the Hindu and Buddhist tantric tradition, which
appears not only to shun chastity, celibacy and asceticism, but actively to
encourage sexuality on the path to spiritual liberation. Certainly, popular con-
ceptions of Tantra tend to revolve around the place of sex in the tradition. A
perusal of the titles listed in Books in Print under the subject-headings 'Tantra'
and 'Tantrism' reveals the following: Tantra: the Indian Cult of Ecstasy, Secrets
of Western Tantra: the Sexuality of the Middle Path, Jewel in the Lotus: the
Sexual Path to Higher Consciousness and Tantra: the Art of Conscious Loving.
The perception of Tantra as being 'sexual yoga', or 'sex in the service of
enlightenment' is not without basis. Images of tantric deities, especially Bud-
dhist paintings and statues from Nepal and Tibet, often have an explicitly sexual
component to them, whether the deity is depicted in sexual union with a consort,
or alone but filled with sexual desire. Tantric texts provide further evidence of
the place of sexuality in the tradition. Whereas non-tantric Buddhist sutras^3
invariably begin with the phrase, 'Thus have I heard - at one time the Lord
dwelt in the [town, city or grove where the discourse occurred]', many tantras
begin, 'Thus have I heard-at one time the Lord dwelt in the adamantine vulva
that is the essence ofthe body, speech and mind of all the Tathagatas'.^4 In addi-
tion, many tantric texts instruct the practitioner to break traditional Buddhist
vows, including that renouncing adultery.^5 Further, some tantras give explicit
instructions on sexual techniques to be practised either during empowerments
(Sanskrit: abhi$eka) or yogic practice (siidhana).^6 Finally, a number of tantric
'saints', from such Indian 'great adepts' (mahiisiddha) as Kal)ha and Savara, to
Tibetan figures like the Sixth Dalai Lama and 'Brug pa kun legs, have sung
openly of their sexual relationships.
This essay will examine critically the thesis that the practices of Tantra prove
that chastity, celibacy and asceticism are not central to mystical traditions. I will
take as my exemplar the 11th century Indian Buddhist adept Kai,Iha, who is cred-
ited with composing numerous tantric texts, including at least thirteen of the