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Tantric Ritual: the Goddess gap?
Several years ago, when I was finishing a PhD and at the same time a very passionate seeker (I still am), I was a member of an informal study group, consisting of a Catholic priest who was also a Sanskrit scholar of Tantra, a refugee Tibetan Buddhist monk, an Australian swami, my Hatha yoga teacher and myself — the only woman.
The object of our study was the mysterious Kula Ritual. The meetings took place once a month and continued for over 18 months, and since then I have been fascinated by Tantra as a philosophy to live by and as a form of pantheism; e.g. a type of spirituality or even religion that embraces everything and judges nothing.
(I have since written a novel on the progression of romantic love to Tantra and spiritual love, and still tweak it sometimes to please the publishers’ needs for ‘stronger plot development’.)
The Kula Ritual is an apparently ‘scandalous’ ritual where the male disciples of a guru of Tantric lineage take part in a sexual ritual with women who are strangers to them and who are not to be related to them in any way emotionally.
To briefly summarise the premise of Tantra, Tantra says there is nothing which is not sacred. Or to simplify this colourful language, Tantra is based on the premise that everything is sacred. That every thing and every action we undertake can potentially merge us with the divine principle of creation and thus can be sacred, if performed consciously and respectfully.
In order to delve deeper into the meaning of the ritual we need to also understand how radically different the Tantric view of the Divine Feminine is from that of all other religious traditions, including even Hinduism itself, from which Tantra sprang.
If we follow scholarly writing on the Divine Feminine in Hinduism, we learn that originally (and this is no different from other religious traditions) the Divine Feminine had a prominent role and place in ancient folk beliefs. Indeed, Shakti (the Goddess) was understood as the deity to which all prayers were directed.
However — and I will not get into the history of India here — with the arrival of Brahmins this all changed. They came with their caste system and rules and, not surprisingly, 
positioned themselves not only as the most important caste but also as the only true interpreters of the Divine. As a result, the original Hindu folk beliefs which were organic and not hierarchical were replaced by a complex system tightly controlled by the Brahmins.
Suffice to say that the Brahmins quickly dispensed with the Goddess Shakti as the Divine Feminine, and when they could not get rid of her completely they gave her a subordinate role of the wife of a male deity. She became the adoring wife who asks questions, which he answers wisely, thus enlightening her. Convenient, is it not?
However, the ancient beliefs were difficult to repress, and now and then the vengeful side of the Goddess would pop up — a side the Brahmins hoped to repress but could not — in the form of Durga or even Kali, whom anyone in their right mind would listen to and obey if they wanted to live!
Why is this important to know? Well, because it sets up our archetypes and our role models for us; it is no coincidence that women still primarily see themselves and their value in being someone else’s partner or wife – just like the Goddess, whose power was stripped from Her.
But Tantra went against the stream of Brahminic repression — and brought the Goddess Shakti back!
John Dupuche, a Tantric scholar, says that in Kashmir Shaivism, which embraces the principles of Tantra, Shakti has become again ‘the ultimate source of reality’. Without Shakti nothing happens in the Universe.
In Jungian terms, She is the First Manifestation from the Cosmic Soup called Pleroma – where everything was still dormant. She is the Power that wakes up the world, she is the power that awakens All the Possibilities of Manifestation. Indeed, she is the Manifestation. Let me be clear: without Her, nothing happens. She is the juice of life.
Given this, we can see why the male disciples needed to participate in the sexual ritual with women. Women in Tantra hold the secret to Life, are capable of an act of creation. They give life and, most importantly, they carry the Goddess within them.
Indeed, they carry the Goddess within them in their sexual organs, in their sexual juices – 
which are the stuff from which life is made. Moreover, women’s sexual organs replicate the movement of the entire Universe.
Thus, to be involved with a woman in a sexual ritual (which is highly controlled and preceded by the required purifications that clarify the spiritual intention) is to touch the power which created Life in the Universe.
Now that is a philosophy that gives power back to the Goddess, right?
Philosophically — yes. Practically, it is more complicated.
When sitting in our informal but intense study group and discussing Chapter 29 of the Tantraloka of the great Indian philosopher Abhinavagupta who, although a Brahmin himself, regularly but secretly participated in the ritual, I would ask my male colleagues (all priests, swamis, scholars and monks): what about women in the ritual?
As the women participants were supposed to be strangers to the male disciples and were often from lower castes (deliberately so in order to dismiss the Brahminic distinctions between higher and lower, pure and impure), what happened to them after they were worshipped as the embodiment of the Goddess?
Surely, I asked, there were no contraceptives used then? Who, therefore, carried not only the Goddess but also the burden of the consequences of the sexual ritual?
Not the male disciples, who were only initiated into the ritual in secret and who could have no contact with the women afterwards.
Even more disturbingly: did the women, especially the ones from lower castes, have any say whatsoever on whether they wanted to participate in the ritual? Were the aware of the consequences?
These are interesting questions about the ritual, to which my male colleagues said they had no answers.
So I would like to end this blog with this question: the Kula Ritual as it has been practised gave — only theoretically — power back to the Goddess, but has it respected the women who embodied the Goddess?
Perhaps — and this is just my opinion — the philosophy is fine and has given a voice back 
to the Goddess, but now this voice and the control over this voice has to be given to the women who carry the Goddess within them.
Without them, it is not Tantra (which treats everyone the same and embraces all). It is only another exercise of power over the Divine Feminine.
Goddess News is not only about expressing my views but is also about having a dialogue and moving together towards a deeper understanding and spiritual evolution.
I would really like to hear from you on this one 🙂
Sending Love,
Goddess News
Spiritual Blog
Dr Joanna Kujawa
©Joanna Kujawa
WOW Sundari! Thanks for this terrific insight (introduction) to the Tantra. Great reading… but what is the name of the novel you refer to? (And is it available?)
Thank you Ian. It is a strange and fascinating topic, is it not? It took me years to get to the bottom of it. Phew! The name of the novel is the House of the Beloved and am still looking for a friendly and intelligent publisher for it :).
I think you ask a very pertinent question, the ritual as described does appear to condone a lack of empowerment for the feminine. I wonder at the separation of heart emotion that appears to be required, as it occurs naturally when there is a soul connection manifested through a bodily communion. If the objective is to experience true devotion to the divine feminine and an encompassing union of the whole (Shiva & Shakti), then surely the emotional (heart) connection which is the spark that fires life itself must be honoured.
Thank you Linda for your intelligent comment. It is an interesting take on the connection of the emotions and mind. Indeed, during the ritual emotional detachment is prescribed – not an easy thing in these circumstances – it is necessary to focus on the spiritual and thus transcendent. But perhaps in this way, the detachment is also directed at the well- being of a woman who provided him with that transcendent experience? I think that if a woman willingly participates in the ritual – then they both benefit from the experience – and it can be a magnificent tool. But in medieval India and any time before modern times – it seems apparent and unfair that women would have to deal with consequences of that ritual. So what was originally worship – the ability to create Life in women – became a burden for women involved in the ritual while men could ‘spiritually’ detached from consequences. So, again, I believe that the ritual can’t claim to worship the Feminine Divine when it is still controlled by male hierarchy of priest but it can be a wonderful tool when women invited do so willingly and have the means of avoiding biological consequences. Linda, I am so grateful for your always insightful and intelligent comments. Sending love, Joanna
As in everything, I believe it’s personal. A ritualized sex act is perfect fodder for taking advantage of another, while the idea of sexuality as a vehicle to access the Divine is true.
Women have been taken advantage of for most of history. Even now, there is intense misogyny, certainly in the US! It’s deeply entrenched in our cells, it seems. Even women hate themselves.
Tantra is a tool, like a knife. You can use a knife to make delicious food, or to build your home and a fire, OR you could kill. The problem is not in the tool, it’s in the user and the motivation.
The trouble is that the more powerful the tool, the easier it is to abuse or to fool yourself that you are are cool. And sexuality is a very powerful energy. The creative force. Handle with care!
Or use it to access the Divine in the most true, holistic, and powerful way possible.
Each person must trust their own discrimination and constantly practice self-inquiry to see if their travels are deluded or wise. Feelings will reveal all, as they communicate in the present. This is the realm where truly truth and kindness balance, love and intellect balance…
Chandralekha – so good to hear from you! I could not agree more with you on both points.
Indeed, the charm, wisdom and controversy about Tantra has to do with its unorthodox approach which includes sexuality. I think it is one of two my favourite ‘philosophies’ and I am endlessly fascinated by it. But like everything powerful it does have a double edge and I think the key to it was already given in the description of the preparation for the ritual – the cleansing of intention through mantras to the Goddess. Or self-inquiry as you pointed out which basically asks you to examine why you are doing this. Sexuality and spirituality – put both together (I love this connection in Tantra) can also be powerful tools for delusion. However, I think that the ritual by itself is a wonderful tool for the expansion of consciousness if both (or all) participants have a clear intention and are involved willingly in this exploration. So I think that the problem lies that in medieval India it was controlled by male hierarchy and I just hope that women were not left ‘hanging’ after the ritual and paid the price for their biology, so to speak. Thank you for your wonderful comment. Sending love, Joanna
One more comment is that “scripture” is written in the past and has to reflect that time. A lot can be progessive and ahead of its time, but it is usually not without baggage. Same with ritual.
Scripture cannot have the level of consciousness as the embodied scripture – the enlivened scripture – which is the living Guru.
Chandralekha – you, touched, again, upon a very important topic: the times when the scripture, indeed any scripture was written. The scripture carries the Divine Wisdom in it, I have no doubt, but the times and culture at the time, affects all sacred scriptures. I often ask myself the same question when I study the origins of Christian scripture. For example, what did Jesus really say and what is an addition by the people of the times and their limited understanding of what was said. The same applies to Tantra, I believe, there is great and profound Wisdom on which there was also imposed the misogyny of the times. But, even this is not certain, as perhaps women were involved willingly – although I can’t help to wonder especially when women of lower casts were brought to participate in a ritual? So happy you have joined this conversation Chandralekha – I love your comments and understanding. Sending love, Joanna
Thank you for this very insightful blog Joanna. I can see how some “gurus” in positions of power would take advantage of women with this ritual under the pretense that it is sacred. This ritual seems to disempower women. I understand the intention is pure but in our current society and mindset it’s hard to imagine this ritual being performed with the purest and sacred intentions. A good point about the women who have to live with the consequences of possible pregnancies. Do the men absolve themselves of any responsibilities and perform this ritual only for their pleasure?
Lilette, it is wonderful to have you in this conversation and Thank you! Yes, this was on my mind quite a while and I have been processing it internally and turning it in my head, heart and soul – but the original questions remained. Yes, I completely honour the ritual and yes it can be a wonderful tool. But Tantra in its pure form – not in the solely physical form as often taken by the West – has been called a ‘dangerous path’ and only those with pure intent could walk it without a delusion. And I agree that it can be a very questionable practice when it is in the hands of men in power elevated by their status as Brahmins or gurus – because who can really check an internal intent? It is also very prone to delusion that ends in using women sexually for the purpose of worshiping of the Goddess. Ironic really. I tend to believe that for this to work as originally intended, it needs to be done not only with mutual consent but also with two people at the same level of ‘power’. Two equal practitioners so there is no question of any coercion. And both need to be highly attained – so they know what is at stake. Thank you for your wonderful comment.
When I went to India the men there went to the temple to worship the goddess symbolically, then went home and made love to their wives. I found that most interesting. Of course the fundamentalists as in all places take it lieterally and sleep with temple prostitutes, most distasteful. The eminent Jungian Robert A. Johnson writes: man has two treasures, his inner goddes, the anima and his wife, the projected anima. Beautiful!
Thank you for your comment Jason. Yes, this is a bizarre phenomenon – the temple prostitutes. It seems like a hypocritical anachronism – to worship the inner goddess but demean women ‘ritualistically’. I understand the premise of the ritual as radical but I agree with you that unless both parties agree to participate in it with clear intent and without coercion – it appears to be a sad and ironic anachronism.