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>...Tantrism represents an extension or a further development of those traditional teachings originally found in the Vedas and later articulated in the Brahmanas, the Upanishads, and the Puranas. That is why the Tantras have claimed for themselves the dignity befitting a "fifth Veda," that is, a further revelation beyond what is found in the traditional four Vedas. 

> It is claimed that the teachings, rites, and disciplines that would have been viable in the first age are no longer fit for people living in the following ages, especially in the last age, the "dark age." Mankind in these later ages may find knowledge, a worldview, rituals, and adequate practices for elevating humans over and beyond their condition and for overcoming death, not in the Vedas and in other strictly traditional texts, but rather in the Tantras and in the Agamas. It is stated therefore that only Tantric practices based on shakti are suitable and efficacious in our contemporary age: all the others are considered to be as powerless as a snake deprived of its poison.

> Although Tantrism is far from rejecting ancient wisdom, it is characterized by a reaction against

1. a hollow and stereotypical ritualism

2. mere speculation or contemplation

and 3. any asceticism of a unilateral, mortifying, and penitential nature

It opposes to contemplation a path of action, of practical realization, and of direct experience. Its password is practice. 

> One Tantric text remarks: "It is a womanly thing to establish superiority through convincing arguments; it is a manly thing to conquer the world through one's power. Reasoning, argument, and inference may be the work of other schools; but the work of the Tantra is to accomplish superhuman and divine events through the force of their own words of power [mantras]."

>  Tantra is neither mere worship or prayer. It is not lamenting or contrition or repentance before the Deity, it is the Sadhana which is the union of Purusha and Prakriti; the Sadhana which joins the Male Principle and the Mother Element within the body... this is not mere "philosophy," a mere attempt to ponder upon the husks of words, but something which is to be done...

> The analysis of the last age, the "dark age" or Kali Yuga, brings to light two essential features. The first is that mankind living in this age is strictly connected to the body and cannot prescind from it; therefore, the only way open is not that of pure detachment  (as in early Buddhism and in the many varieties of Yoga) but rather than of knowledge, awakening, and mastery over secret energies trapped in the body. The second characteristic is that of the dissolution typical of this age. The traditional law (dharma) is wavering, reduced to a shadow of its former self. The symbolism of Kali being fully awake in this age implies that during the last age elementary, infernal, and even abyssal forces are untrammeled. The immediate task consists in facing and absorbing these forces.

> It is seen as a degeneration of the divine Truth that people have turned to devotion and to cult-like religious followings in order to achieve emotional experiences with mystical overtones. 

> The Way of Mantras: the practice used to lead to self-realization is the mantra (sound) which is seen as a word of power, not only a mere mystical sound or prayer. Breathing and sex are considered to be the only two disciplines still available to mankind living in the Kali Yuga, and the Tantric Sadhana is based on them.

> The authentic Tantras claim that it is not enough to remain idle, vaguely thinking about the conscious ether (which is most modern peoples approach to "thinking of God" or attempting "connection"), but that in order to obtain true knowledge, one must be transformed by action.

The fifth Veda?

Pulling from the ideas in my last post on transcendence in the Kali Yuga (if it's truly possible in an era where we are so attached to the physical reality, especially these dense bodies), transformation was suggested as a companion approach, rather than relying on transcendence alone as the path of relationship with God and survival of the soul at death.

In his Yoga of Power, Evola offers one specific technique for transforming the dormant energies in the body:

"...the Tantras have claimed for themselves the dignity befitting a 'fifth Veda.' that is, a further revelation beyond what is found in the traditional four Vedas. To this they added a reference to the doctrine of the four ages (yugas) of the world. It is claimed that the teachings, rites, and disciplines that would have been viable in the first age (the Krita or Satya Yuga)\,the equivalent of Hesiod's 'golden age') are no longer fit for people living in the following ages, especially in the last age, the 'dark age' (Kali Yuga, the 'Iron Age,' 'the age of the Wolf' in the Edda). Mankind in these later ages may find knowledge, a worldview, rituals, and adequate practices for elevating humans over and beyond their condition and for overcoming death (mrityun javate), not in the Vedas and in other strictly traditional texts, but rather in the Tantras and the Aganas. It is stated therefore that only Tantric practices based on shakti (shakti-sadhana) are suitable and efficacious in our contemporary age: all the others are considered to be as powerless as a snake deprived of its poison."

With Tantra, action replaces contemplation. Much like Yoga requires determined practice, Tantra calls the initiate onto a path of direct experience. 

However, at least in the West, Tantra is [likely mis]understood as some kind of orgiastic event, delighting in sensory pleasure, probably due to commercialism and the sweeping contemporary watering down of all attempts at divinity and union, but I'm not yet sure.

My knee-jerk concern is this: would this approach not be to further bolster the self, the ego, activating the sensory pleasures and steering away from self-purification? If this transformation is to unlock the dormant energies the body possesses, absorbing and transforming them into personal power, how does this contribute to union with God? Is it self-focused like so many of the modern/digital spiritualities this article so elegantly calls attention to?

Though it does seem if this path were to be taken, the power it could unlock in the individual would require as a precursor, a properly initiated person, who could wield the power wisely, that is- for transcendence, otherwise the approach is dangerous.

I don't have an answer yet; much more to learn.

Michelangelo's Dream. Painted by Joseph Noel Paton (1821–1901)

"It is therefore not enough to abide by the theory of the identity between the deeper self (atman) and the principle of the universe (brahman) and 'to remain idle,' vaguely thinking of the conscious ether.' The Tantras deny the value of knowledge to this. In order to obtain true knowledge, one must be transformed by action..." - Julius Evola, The Yoga of Power

Transcendence in a dark age

I've come across a new perspective recently which struck me as very reasonable and possible; this is the notion that the teachings for transcendence of antiquity might not suffice for you and I here in the midst of a dark age, dense in our materiality. 

"It is claimed that the teachings, rites, and disciplines that would have been viable in the first age (the Krita or Satya Yuga, the equivalent of Hesiod's 'golden age') are no longer fit for people living in the following ages, especially in the last age, the "dark age" Kali Yuga, the 'Iron Age,' the 'Age of the Wolf' in the Edda)." -Julius Evola, The Yoga of Power

Evola goes on to highlight essential features of the Kali Yuga we find ourselves in now, one of which is that:

"... mankind living in this age is strictly connected to the body and cannot prescind from it; therefore, the only way open is not that of pure detachment (as in early Buddhism and in the many varieties of yoga) but rather that of knowledge, awakening, and mastery over secret energies trapped in the body. 

So is a transcendent path enough during a time when debauched living is a societal norm that we've all grown up around? Can we even recognize our low standards amidst such debased living reflected in the world around us? Is it even possible in the degree that would be required to make the Olympian leap, for the soul to survive death? Is devoting our hearts, our thoughts, our wisdom-seeking toward God, behaving righteously, and singing or chanting our devotional songs as many times each day as we can manage... is it substantial, in this era, for any save the very exceptional tucked away in monasteries?

Evola goes on to respond that it isn't, and that transformation is also necessary.

"The second characteristic is that of the dissolution typical of this age. During the Kali Yuga, the bull of dharma stands on only one foot (it lost the other three during the previous ages). This means that the traditional law (dharma) is wavering, is reduced to a shadow of its former self, and seems to almost be succumbing. During Kali Yuga, however, the goddess Kali, who was asleep in the previous ages, is now fully awake. [...] This symbolism implies that during the last age elementary, infernal, and abyssal forces are untrammeled. The immediate task consists in facing and absorbing these forces..."

Are we capable of that, I wonder? Of interacting with unseen and strange forces, not grasped by modern man, enough to be able to absorb and victoriously transform them, thereby elevating our own ontological nature?

Certainly such a process would require proper Initiation first, and can a true guru be found in this age? Is self-initiation possible? If so, I believe it would be vital still to maintain ones daily devotional rituals to God together with this approach, staying prayerful and centered when encountering such forces, and especially if ever absorbing them into your own being.