WHAT IS THE DIFFERENCE BETWEEN TRADITIONAL YOGA AND TANTRA?
ARE THEY THE SAME?
OSHO:
"Tantra and yoga are basically different. They reach to the same goal; however, their paths are not
only different, but contrary also. So this has to be understood very clearly.
The yoga process is also methodology; yoga is also technique. Yoga is not philosophy, just like
tantra – yoga depends on action, method, technique. Doing leads to being in yoga also, but the
process is different. In yoga one has to fight; it is the path of the warrior. On the path of tantra one
does not have to fight at all. Rather, on the contrary, one has to indulge – but with awareness.
Yoga is suppression with awareness; tantra is indulgence with awareness. Tantra says that
whatsoever you are, the ultimate is not opposite to it. It is a growth; you can grow to be the ultimate.
There is no opposition between you and the reality. You are part of it, so no struggle, no conflict, no
opposition to nature is needed. You have to use nature; you have to use whatsoever you are to go
beyond.
In yoga you have to fight with yourself to go beyond. In yoga, the world and MOKSHA, liberation
– you as you are and you as you can be – are two opposite things. Suppress, fight, dissolve that
which you are so that you can attain that which you can be. Going beyond is a death in yoga. You must die for your real being to be born.
In the eyes of tantra, yoga is a deep suicide. You must kill your natural self – your body, your instincts,
your desires, everything. Tantra says accept yourself as you are. It is a deep acceptance. Do not
create a gap between you and the real, between the world and NIRVANA. Do not create any gap.
There is no gap for tantra; no death is needed. For your rebirth, no death is needed – rather, a
transcendence. For this transcendence, use yourself.
For example, sex is there, the basic energy – the basic energy you are born through, born with. The
basic cells of your being and of your body are sexual, so the human mind revolves around sex. For
yoga you must fight with this energy. Through fight you create a different center in yourself. The
more you fight, the more you become integrated in a different center. Then sex is not your center.
Fighting with sex – of course, consciously – will create in you a new center of being, a new emphasis,
a new crystallization. Then sex will not be your energy. You will create your energy fighting with sex.
A different energy will come into being and a different center of existence.
For tantra you have to use the energy of sex. Do not fight with it, transform it. Do not think in terms
of enmity, be friendly to it. It is your energy. It is not evil, it is not bad. Every energy is just natural.
It can be used for you, it can be used against you. You can make a block of it, a barrier, or you can
make it a step. It can be used. Rightly used, it becomes friendly; wrongly used, it becomes your
enemy. But it is neither. Energy is just natural. As ordinary man is using sex, it becomes an enemy,
it destroys him; he simply dissipates in it.
Yoga takes the opposite view – opposite to the ordinary mind. The ordinary mind is being destroyed
by its own desires, so yoga says stop desiring, be desireless. Fight desire and create an integration
in you which is desireless.
Tantra says be aware of the desire; do not create any fight. Move in desire with full consciousness,
and when you move into desire with full consciousness you transcend it. You are into it and still you
are not in it. You pass through it, but you remain an outsider.
Yoga appeals much because yoga is just the opposite of the ordinary mind, so the ordinary mind
can understand the language of yoga. You know how sex is destroying you – how it has destroyed
you, how you go on revolving around it like a slave, like a puppet. You know this by your experience.
So when yoga says fight it, you immediately understand the language. That is the appeal, the easy
appeal of yoga.
Tantra can not be so easily appealing. It seems difficult: how to move into desire without being
overwhelmed by it? How to be in the sex act consciously, with full awareness? The ordinary mind
becomes afraid. It seems dangerous. Not that it is dangerous; whatsoever you know about sex
creates this danger for you. You know yourself, you know how you can deceive yourself. You know
very well that your mind is cunning. You can move in desire, in sex, in everything, and you can
deceive yourself that you are moving with full awareness. That is why you feel the danger.
The danger is not in tantra; it is in you. And the appeal of yoga is because of you, because of your
ordinary mind, your sex-suppressed, sex-starved, sex-indulging mind. Because the ordinary mind is not healthy about sex, yoga has an appeal. With a better humanity, with a healthy sex – natural,
normal – the case would be different. We are not normal and natural. We are absolutely abnormal,
unhealthy, really insane. But because everyone is like us, we never feel it.
Madness is so normal that not to be mad may look abnormal. A Buddha is abnormal, a Jesus is
abnormal amidst us. They do not belong to us. This ”normalcy” is a disease. This ”normal” mind
has created the appeal of yoga. If you take sex naturally – with no philosophy around it, with no
philosophy for or against – if you take sex as you take your hands, your eyes; if it is totally accepted
as a natural thing, then tantra will have an appeal. And only then can tantra be useful for many.
But the days of tantra are coming. Sooner or later tantra will explode for the first time in the masses,
because for the first time the time is ripe – ripe to take sex naturally. It is possible that the explosion
may come from the West, because Freud, Jung, Reich, they have prepared the background. They
did not know anything about tantra, but they have made the basic ground for tantra to evolve.
Western psychology has come to a conclusion that the basic human disease is somewhere around
sex, the basic insanity of man is sex-oriented.
So unless this sex orientation is dissolved, man cannot be natural, normal. Man has gone wrong
only because of his attitudes about sex. No attitude is needed. Only then are you natural. What
attitude have you about your eyes? Are they evil or are they divine? Are you for your eyes or against
them? There is no attitude! That is why your eyes are normal.
Take some attitude – think that eyes are evil. Then seeing will become difficult. Then seeing will take
the same problematic shape that sex has taken. Then you will want to see, you will desire and you
will hanker to see. But when you see you will feel guilty. Whenever you see you will feel guilty that
you have done something wrong, that you have sinned. You would like to kill your very instrument of
seeing; you would like to destroy your eyes. And the more you want to destroy them, the more you
will become eye centered. Then you will start a very absurd activity. You will want to see more and
more, and simultaneously you will feel more and more guilty. The same has happened with the sex
center.
Tantra says, accept whatsoever you are. This is the basic note – total acceptance. And only through
total acceptance can you grow. Then use every energy you have. How can you use them? Accept
them, then find out what these energies are – what is sex, what is this phenomenon. We are not
acquainted with it. We know many things about sex, taught by others. We may have passed through
the sex act, but with a guilty mind, with a suppressive attitude, in haste, in a hurry. Something has
to be done in order to become unburdened. The sex act is not a loving act. You are not happy in it,
but you cannot leave it. The more you try to leave it, the more attractive it becomes. The more you
want to negate it, the more you feel invited.
You cannot negate it, but this attitude to negate, to destroy, destroys the very mind, the very
awareness, the very sensitivity which can understand it. So sex goes on with no sensitivity into
it. Then you cannot understand it. Only a deep sensitivity can understand anything; only a deep
feeling, a deep moving into it, can understand anything. You can understand sex only if you move in
it as a poet moves amidst flowers – only then! If you feel guilty about flowers, you may pass through
the garden, but you will pass with closed eyes. And you will be in a hurry, in a deep, mad haste.
Somehow you have to go out of the garden. Then how can you be aware?
So tantra says, accept whatsoever you are. You are a great mystery of many multidimensional
energies. Accept it, and move with every energy with deep sensitivity, with awareness, with love,
with understanding. Move with it! Then every desire becomes a vehicle to go beyond it. Then every
energy becomes a help. And then this very world is nirvana, this very body is a temple – a holy
temple, a holy place.
Yoga is negation; tantra is affirmation. Yoga thinks in terms of duality – that is the reason for the
word ‘yoga’. It means to put two things together, to ‘yoke’ two things together. But two things are
there; the duality is there. Tantra says there is no duality. If there is duality, then you cannot put them
together. And howsoever you try they will remain two. Howsoever put together they will remain two,
and the fight will continue, the dualism will remain.
If the world and the divine are two, then they cannot be put together. If really they are not two, if they
are only appearing as two, only then can they be one. If your body and your soul are two, then they
cannot be put together. If you and God are two, then there is no possibility of putting them together.
They will remain two.
Tantra says there is no duality; it is only an appearance. So why help appearance to grow stronger?
Tantra asks, why help this appearance of duality to grow stronger? Dissolve it this very moment! Be
one! Through acceptance you become one, not through fight. Accept the world, accept the body,
accept everything that is inherent in it. Do not create a different center in yourself, because for tantra
that different center is nothing but the ego. Do not create an ego. Just be aware of what you are. If
you fight, then the ego will be there.
So it is difficult to find a yogi who is not an egoist. And yogis may go on talking about egolessness,
but they cannot be egoless. The very process they go through creates the ego. The fight is the
process. If you fight, you are bound to create an ego. And the more you fight, the more strengthened
the ego will be. And if you win your fight, then you will achieve the supreme ego.
Tantra says, no fight! Then there is no possibility of the ego. If we understand tantra there will
be many problems, because for us, if there is no fight there is only indulgence. No fight means
indulgence for us. Then we become afraid. We have indulged for lives together and we have
reached nowhere. But for tantra indulgence is not ”our” indulgence. Tantra says indulge, but be
aware.
You are angry... tantra will not say do not be angry. Tantra will say be angry wholeheartedly,
but be aware. Tantra is not against anger, tantra is only against spiritual sleepiness, spiritual
unconsciousness. Be aware AND be angry. And this is the secret of the method – that if you
are aware anger is transformed: it becomes compassion. So tantra says anger is not your enemy; it
is compassion in seed form. The same anger, the same energy, will become compassion.
If you fight with it, then there will be no possibility for compassion. So if you succeed in fighting,
in suppression, you will be a dead man. There will be no anger because you have suppressed it,
but there will be no compassion either because only anger can be transformed into compassion.
If you succeed in your suppression – which is impossible – then there will be no sex, but no love
either, because with sex dead there is no energy to grow into love. So you will be without sex, but
you will also be without love. And then the whole point is missed, because without love there is no
divineness, without love there is no liberation, and without love there is no freedom.
Tantra says that these same energies are to be transformed. It can be said in this way: if you
are against the world, then there is no nirvana – because this world itself is to be transformed into
nirvana. Then you are against the basic energies which are the source.
So tantric alchemy says, do not fight, be friendly with all the energies that are given to you. Welcome
them. Feel grateful that you have anger, that you have sex, that you have greed. Feel grateful
because these are the hidden sources, and they can be transformed, they can be opened. And
when sex is transformed it becomes love. The poison is lost, the ugliness is lost.
The seed is ugly, but when it becomes alive it sprouts and flowers. Then there is beauty. Do not
throw away the seed, because then you are also throwing the flowers in it. They are not there yet,
not yet manifest so that you can see them. They are unmanifest, but they are there. Use this seed
so that you can attain to flowers. So first let there be acceptance, a sensitive understanding and
awareness. Then indulgence is allowed.
One thing more which is really very strange, but one of the deepest discoveries of tantra, and that
is: whatsoever you take as your enemies – greed, anger, hate, sex, whatsoever – your attitude that
they are enemies makes them your enemies. Take them as divine gifts and approach them with a
very grateful heart. For example, tantra has developed many techniques for the transformation of
sexual energy. Approach the sex act as if you are approaching the temple of the divine. Approach
the sex act as if it is prayer, as if it is meditation. Feel the holiness of it.
That is why in Khajuraho, in Puri, in Konark, every temple has MAITHUN, intercourse sculptures.
The sex act on the walls of temples seems illogical, particularly for Christianity, for Islam, for Jainism.
It seems inconceivable, contradictory. How is the temple connected with maithun pictures? On the
outer walls of the Khajuraho temples, every conceivable type of sex act is pictured in stone. Why?
In a temple it doesn’t have any place, in our minds at least. Christianity cannot conceive of a church
wall with Khajuraho pictures. Impossible!
Modern Hindus also feel guilty because the minds of modern Hindus are created by Christianity.
They are ”Hindu-Christians” – and they are worse, because to be a Christian is good, but to be
a Hindu-Christian is just weird. They feel guilty. One Hindu leader, Purshottamdas Tandon, even
proposed that these temples should be destroyed, that they do not belong to us. Really, it looks like
they do not belong to us because tantra has not been in our hearts for a long time, for centuries.
It has not been the main current. Yoga has been the main current, and for yoga Khajuraho is
inconceivable – it must be destroyed.
Tantra says, approach the sex act as if you are entering a holy temple. That is why they have
pictured the sex act on their holy temples. They have said, approach sex as if you are entering a
holy temple. Thus, when you enter a holy temple sex must be there in order that the two become
conjoined in your mind, associated. Then you can feel that the world and the divine are not two
fighting elements, but one. They are not contradictory, they are just polar opposites helping each
other. And they can exist only because of this polarity. If this polarity is lost, the whole world is lost.
So see the deep oneness running through everything. Do not see only the polar opposites, see the
inner running current which makes them one.
For tantra everything is holy. Remember this, for tantra EVERYTHING is holy; nothing is unholy.
Look at it this way: for an irreligious person, everything is unholy; for so-called religious persons
something is holy, something is unholy.
For tantra, everything is holy.
One Christian missionary was with me a few days ago and he said, ”God created the world.” So I
asked him, ”Who created sin?” He said, ”The devil.”
Then I asked him, ”Who created the devil?” Then he was at a loss. He said, ”Of course, God created
the devil.”
The devil creates sin and God creates the devil. Then who is the real sinner – the devil or God?
But the dualist conception always leads to such absurdities. For tantra God and the devil are not
two. Really, for tantra there is nothing that can be called ”devil”, everything is divine, everything is
holy. And this seems to be the right standpoint, the deepest. If anything is unholy in this world, from
where does it come and how can it be?
So only two alternatives are there. First, the alternative of the atheist who says everything is unholy.
This attitude is okay. He is also a non-dualist; he sees no holiness in the world. Then there is the
tantric’s alternative – he says everything is holy. He is also a non-dualist. But between these two are
the so-called religious persons, who are not really religious. They are neither religious nor irreligious
because they are always in a conflict. Their whole theology is just to make ends meet, and those
ends cannot meet.
If a single cell, a single atom in this world is unholy, then the whole world becomes unholy, because
how can that single atom exist in a holy world? How can it be? It is supported by everything; to be, it
has to be supported by everything. And if the unholy element is supported by all the holy elements,
then what is the difference between them? So either the world is holy totally, unconditionally, or it is
unholy; there is no middle path.
Tantra says everything is holy, that is why we cannot understand it. It is the deepest non-dual
standpoint – if we can call it a standpoint. It is not, because any standpoint is bound to be dual. It is
not against anything, so it is not any standpoint. It is a felt unity, a lived unity.
These are two paths, yoga and tantra. Tantra could not be so appealing because of our crippled
minds. But whenever there is someone who is healthy inside, not a chaos, tantra has a beauty.
Only he can understand what tantra is. Yoga has appeal, an easy appeal, because of our disturbed
minds.
Remember, it is ultimately your mind which makes anything attractive or unattractive. It is you who
is the deciding factor.
These approaches are different. I am not saying that one cannot reach through yoga. One can reach
through yoga also, but not through the yoga which is prevalent. The yoga which is prevalent is not
really yoga, but the interpretation of your diseased minds. Yoga can be authentically an approach
toward the ultimate, but that too is only possible when your mind is healthy, when your mind is not
diseased and ill. Then yoga takes a different shape.
For example, Mahavir was on the path of yoga, but he was not really suppressing sex. He had known
it, he had lived it, he was deeply acquainted with it. But it became useless to him, so it dropped.
Buddha was on the path of yoga, but he had lived through the world, he was deeply acquainted with
it. He was not fighting.
Once you know something you become free from it. It simply drops like dead leaves dropping from
a tree. It is not renunciation; there is no fight involved at all. Look at Buddha’s face – it doesn’t look
like the face of a fighter. He has not been fighting. He is so relaxed; his face is the very symbol of
relaxation... no fight.
Look at your yogis. The fight is apparent on their faces. Deep down much turmoil is there – right
now they are sitting on volcanos. You can look in their eyes, in their faces, and you will feel it. Deep
down somewhere they have suppressed all their diseases; they have not gone beyond.
In a healthy world, where everyone is living his life authentically, individually, not imitating others
but living his own life in his own way, both are possible. He may learn the deep sensitivity which
transcends desires; he may come to a point where all desires become futile and drop. Yoga can also
lead to this, but to me yoga will lead to it in the same world where tantra can lead to it – remember
this. We need a healthy mind, a natural man. In that world where a natural man is, tantra, and yoga
also, will lead to transcendence of desires.
In our so-called ill society, neither yoga nor tantra can do this, because if we choose yoga we do
not choose it because desires have become useless – no! They are still meaningful; they are not
dropping by themselves. We have to force them. If we choose yoga, we choose it as a technique
of suppression. If we choose tantra, we choose tantra as a cunningness, as a deep deception – an
excuse to indulge.
So with an unhealthy mind neither yoga nor tantra can work. They will both lead to deceptions. A
healthy mind, particularly a sexually healthy mind, is needed to start with. Then it is not very difficult
to choose your path. You can choose yoga, you can choose tantra.
There are two types of persons basically, male and female. I do not mean biologically, but
psychologically. For those who are psychologically basically male – aggressive, violent, extrovert –
yoga is their path. For those who are basically feminine, receptive, passive, non-violent, tantra is
their path. So you may note it: for tantra, Mother Kali, Tara, and so many DEVIS, BHAIRAVIS –
female deities – are very significant. In yoga you will never hear mentioned any name of a feminine
deity. Tantra has feminine deities; yoga has male gods. Yoga is outgoing energy; tantra is energy
moving inwards. So you can say in modern psychological terms that yoga is extrovert and tantra is
introvert. So it depends on the personality. If you have an introverted personality, then fight is not for
you. If you have an extroverted personality, then fight is for you.
But we are just confused, we are just in a mess; that is why nothing helps. On the contrary,
everything disturbs. Yoga will disturb you, tantra will disturb you. Every medicine is going to create a
new illness for you because the chooser is ill, diseased; so the result of his choice will be illness. So
I do not mean that through yoga you cannot reach. I emphasize tantra only because we are going
to try to understand what tantra is".
