Ritual

varied hypotheses which are advanced to explain the world with
the help of scientific investigations are the way-stations along an
aspirant's spiritual search. They are conceived to be postulates
which help the entire edifice of ritualistic techniques cohere as a
theoretical framework. To a tantrika their validity rests on the
efficacy of the ritual. If the adept attains the core of realization, for
him the axioms are ipso facto 'true', and there is no longer any need
for speculation or hair-splitting experimentation under laboratory
conditions. An adept's experimental field is always himself and his
body. But even so, opposing attitudes coexist: for instance, the
Tamil Siddhai tantrikas explain their supernatural power 'as a kind
of game with anti-matter', a view very similar to contemporary
scientists' that there may be an entire universe of anti-matter; other
tantrikas may offer a different explanation for the same feat, seeing
it as caused by the power of a mantra. These two different frames of
reference, describing the same event, are to be understood as
complementary to each other.
Cosmogenesis
The history of cosmic evolution, according to Samkhya, which
profoundly influenced the tantras, may be regarded as possessing
all the characteristics of a scientific hypothesis based on the
principles of conservation, transformation and dissipation of
energy. Before examining the theory, however, we must review
some of its salient features in simple terms. A broad cosmogonical
view holds that grosser elements of the tangible world have
evolved from finer elements; the finer elements in turn are seen as
having been compounded from still more subtle homogeneous
substances. Furthermore, this broad view formulates a psychophysical
parallelism and postulates that matter and mind evolve
simultaneously. Finally, it lays down the theory of the recurring
cycles of the universe, according to which destruction amounts to a
mere reversal of the evolutionary process to its primary sources.
For instance, the universe evolves in stages 'layer after layer'; the
first to emanate is a vibratory element of Akasa, which gives rise
to heat, heat turns into gaseous substance and liquefies, and finally
the gas is turned into solid matter. When the cycle is complete it
reverses itself: solid matter disintegrates into liquids, and finally
dissolves into vibratory state; the cycle of expansion, contraction
and dissolution starts again. Thus, this view proposes the
possibility of a steady birth of matter and continuous creation of
the universe. Gunas: sattva, rajas, tamas.
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