An essential prerequisite to the world of tantric sadhana is the guidance of a competent spiritual preceptor, the guru, who can initiate the aspirant into the correct application of methods commensurate with his temperament and competence. Just as an unknown journey becomes easier with the help of a competent guide, in the same manner the best way to commence the spiritual journey is with the help of a guru. As cosmonauts undergo severe physical and mental disciplines under strict observation before their journey into the unknown depths of space, similarly an adept has to undergo a long and arduous process of training and guidance for the gradual unfolding of his potentialities.
A guru is one who has already lived through the discipline and has experience of various stages of spiritual development in his own life. In ascending order, the first step in initiation is the mantra given by a guru, Pasyacara (ordinary); this is followed by, second, Viracara (rajasik); third, Mahavidyas (higher knowledge); and finally, Brahmayoga - the highest, knowledge of the Absolute. All
Brahma, reverently begging his spiritual vehicle, Hamsa, the goose or swan, to bestow upon him supreme knowledge. Rajasthan, c. 19th century. Gouache on paper.
these degrees of initiation may be imparted by different gurus each competent for one degree only. It may, however, happen that a single guru of high order is competent to impart the secret knowledge to all levels of sadhana.
The guru sometimes indicates the ways and means along the path by his silence or casual words; the aspirant must discover for himself what he needs. Many meditative and ritual techniques are difficult and often dangerous, and require extensive orientation under experienced guidance. The guru's aim is always to observe
Symbolic marks painted on wooden manuscript cover. Orissa, c. 19th century.
the aspirant and the effect of the 'how' and 'what' of techniques on him and to identify when the effects of the training are beginning to be felt. On the other hand, it is imperative that an aspirant should not turn into a blind follower of a guru but have an open mind, a fact testified to by many instances of the guru-disciple relationship throughout Indian spiritual tradition. An old proverb says that the guru will appear when the sadhaka is ready. No guru, however, can help a sadhaka unless he helps himself by his own efforts and willingness. Having learnt what he can learn, the sadhaka should be prepared to question and if necessary introduce experimental verifications by working on himself. In this context the role of a guru may be compared to a 'therapeutic alliance' or a task-oriented collaboration between patient and therapist in an emotionally involving relationship. In this case, however, the adept is not 'sick' but has the mental preparedness to go beyond the defined modalities of his being. He is searching for an experiential realization of his innermost subconscious self, in which he has had a glimpse of a wider and truer reality. The task of the initiate is not merely to grasp the mechanics of various techniques involved in rituals but 'how to be'. It is precisely when the adept moves beyond the arena of utility that he is said to have the correct mental disposition.
A seeker remains a disciple as long as he has not achieved his spiritual goal. Once he has attained what he has been seeking, he is 'born anew'. The proverbial relationship to the guru as initiary master ceases, since there is no need for further instruction of guidance.
Kundalini-yoga. A painting illustrating various practices of Kundalini-yoga around the central Female Principle, Sakti. Kangra, c. 18th century. Gouache on paper.
Initiation
Before the adept can participate in the whole gamut of tantric ritual, it is essential that a consecration, in a ceremony known as diksha, or spiritual initiation, take place. The word diksha comes from the Sanskrit root do- (dyati), meaning to cut or destroy; in the initiation all negative forces are destroyed in order to gain the supreme state of existence. Diksha involves one-to-one in-terpersonal contact between a guru and a disciple. The most popular form of this ritual is initiation with the guru giving the aspirant a personal mantra, known as mantra-diksha. The desired
guru selects an auspicious day and hour, and in certain instances the horoscope of the prospective aspirant is matched with that of the guru to determine precisely the time when the mantra should be imparted. The guru also ascertains the aspirant's 'ishta-devata', the chosen deity or the divine aspect which is in consonance with his personality, so that by concentrating on it the aspirant will be in rhythm with that deity while attaining unity. The guru normally sits facing the east and the disciple sits in the lotus posture close to him. In order to purify the process of initiation the guru first recites his basic mantra and invokes his own 'chosen deity' and then three times whispers the diksha-mantra into the disciple's right ear. The mantra must be kept secret and it should not be divulged; indeed, it is considered that even a written mantra loses its impact. Once the mantra has been given, the basic stage of mantra initiation ends.