or,TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)'If the individual existence successfully reorganizes itself to be
homologous with the ultimate reality, the former can unite itself with
the latter.'According to this interpretation, some tried to pick up the elements common
to both the individual existence and the ultimate reality, from the multiform
structures of both, so as to reconstruct the structure of the former homologous
with that of the latter. Others combined the homogeneity of the two as a new
condition which was hoped to increase the certainty of the efficacy of the
formula. These efforts, however, drove them ironically into a pitfall i.e. the idea
of the so-called Sahaja-yiina ( ~~*) which claims that we are by birth (sahaja
~1:) enlightened. Here, they no longer needed Tantric practice to reconstruct
themselves in a form homologous with the ultimate reality, since they were
already endowed with the structural similarity, and consequently were already in
unity with it.
As far as the Tantric logic of yoga is concerned, it is difficult to reject this idea
of sahaja, and at the same time, it is also undeniable that the Tantric mentality of
sahaja is nothing other than the state which undermines Tantrism itself. Thus, in
the system of sahaja, the Tantric logic of the quick attainment of enlightenment
resulted in denying the Tantric practice of attaining enlightenment.
The lack of religious substantiality within this system of sahaja caused
anxiety in its believers. The anxiety was not overcome before they established a
revolutionarily new religion, that is, the religion of the Hevajra-tantra^7 on the
basis of the seemingly abominable, heretical cult of cemetery (smasiina P;f.t).
iv. The cult of cemetery
What I call 'the cult of cemetery' is a diabolical cult of Bhairava, a demonic
form of the Great God Siva, and his consort which was prevalent among the
lowest strata of the rural, matriarchal community of the time. It is thought to
have been a cult usually performed in a cemetery (smasiina) by secret societies
of lower class women of rural communities who were regarded as or called
themselves yogin'is or diihin'is.
These women assembled in a circle (yogin'i-cakra or #hin'i-jiila) within a
cemetery (smasiina) at midnight on a certain day of the month and celebrated
orgies drinking liquor and eating meat. They sacrificed in orgies, even human
sacrifice on occasion, to Bhairava for the sake of attaining magical power. They
assumed the role of the consort of Bhairava i.e. Durga, who is referred to by
other names such as Kall, Camul)<;la, Kalaratri, Syama and so on as the occasion
demands, and practised sexual yogic practices surrounding the male object of
the practice (yogin or {jiika) i.e. the hero (v'ira), who assumed the role of the lord
Bhairava, both experiencing unusual, supreme pleasures.