relationality, sexuality, and the feminine (which is the gender of prakÓrtior
materiality). These elements are central in the T ̄antric tradition, whose
monistic ontology is not subject to the problems of metaphysical dual-
ism. Tantra offers alternatives to the ascetic life recommended by classi-
cal Yoga. Tantra shares classical Yoga’s aim of spiritual Self-realization,
but in Tantra, embodiedness and sacredness remain compatible. This
chapter treats somatic and therapeutic elements of T ̄antric yogas. Tantra
adds to the model of religious therapeutics the domain of aesthetic thera-
peutics, that is, healing of body/mind and spirit through sensory experi-
ence and religious arts, such as music and dance. As an example of com-
parative inquiry into religio-aesthetic therapeutics, I explore the healing
functions of sacred music.
BODY AND TANTRIC YOGAS ̄Features of T ̄antric Practice
T ̄antrikas believe that the various religious texts were provided for differ-
ent eras. The Kular ̄ Ónava Tantrasays:
For the first of the four world ages sruti ́ (Veda) was given; for the sec-
ond, smtiÓ (the teaching of the sages, dharma ́sastra ̄ , etc.), for the third,
pura ̄Óna(the epics, etc.), and for the fourth, ̄agama(the Tantras).^2In the Mah ̄ ̄anirv ̄aÓna Tantra, P ̄arvat ̄ı describes the first yugaor age, the
KÓrtyaor Satya Yuga, as an age of virtue and happiness. In the second or
Dv ̄apara Yuga, dharmawas disordered and the Vedic rites no longer ef-
fective. The third or Treta Yugawas marked by the loss of one-half of
dharma, and illness of people’s bodies and minds. The present age is the
K ̄aliage: dharmais destroyed, and people are gluttonous, malicious, stu-
pid, shameless, and suffering. For this crude age, Tantra is prescribed
[MNT 1:20–52]. The Kam ̄ akhy ̄ ̄a Tantraclassifies persons according to
three dispositions: the pa ́suor animal, the v ̄ıraor heroic, and the divyaor
divine.^3 These correspond generally to S ̄amkhya’s three Ó guÓnas: tamas(in-
ertia), rajas(activity), and sattva(awareness). While sattvais the ideal in
classical S ̄amkhya-Yoga, Tantra holds the Ó v ̄ırato be the disposition most
suited to the present Kaliage [MNT 1:54–61]. T ̄antric sadhana ̄ can be
undertaken only under the direction of a qualified guru, a spiritually
awakened person, who grants “an influx of spiritual energy” (saktip ́ ata ̄ )
which releases potentials from within the aspirant.^4 Some knowledge
140 religious therapeutics