Conclusions and Comparative Comments

The Supreme Reality has the form of bliss and exists within the human body.
Thus the wise offer the gods the flesh of their own bodies.

Yoginī Tantra (YT 1.6.53)

To close, I would like to point to the possible implications of this study for our understanding of Indian Tantric and yogic traditions as a whole. Rather than a primarily revolutionary, subversive or deviant phenomenon, Tantra is in many cases better understood as a conservative, elitist and highly orthodox tradition. Its aim is often not to undermine, but rather to reinforce and defend the privileges of ritual experts, particularly brāhmaṇs. As such, the esoteric rites and teachings of the tantras often become especially important during those historical periods, and in those political contexts, in which brāhmaṇic authority is most acutely threatened (such as Muslim-dominated Bengal of the 16th century). But in any case, whether it might be "subversive" or "conservative," each particular Tantric tradition needs to be understood concretely within its historical, social and political context -- something which has been too often ignored by more textually and philosophically-oriented scholars.

[This is a preview of the full page; if you are a member of the Asiatica Association and have access to the IJTS, please login using the box on the left menu; non members: please become a member to support the Asiatica Association, and get full access to our publications.]