The Intersection of Hinduism and Contemporary Society project

South Asian tantric traditions have fascinated Western scholars ever since the first colonial encounters, when the term ‘Tantrism’ was coined to indicate a set of practices deemed irrational and morally deprived, as opposed to the supposedly rational and morally superior religious practices of the West. This Orientalist view has nowadays been superseded by more nuanced perspectives, which acknowledge the complexity of South Asian tantric traditions, and emphasise, as some of their primary features, the presence of a guru, the importance of rituals and yantras, and pervasive correspondences between the micro- and macrocosmic realms. Acknowledging the inherent fluidity of tantric practices has paved the way for the most recent scholarly developments in the field, which explore the thus-far understudied interactions between pan-Indian and folk traditions, and mainstream and unconventional ritual practices in South Asia.

While tantric scholarship has advanced significantly, the fact that its focus is mostly limited to South Asia excludes some of the most prominent cross-cultural interactions, namely those engendered by the diffusion of tantric practices in the West. In fact, tantra in the West remains largely ignored by eminent scholars in the field of tantric studies, and is instead explored under different rubrics, such as ‘new religious movements’, ‘esoteric traditions’ and ‘Neotantra’, giving rise to a schism between tantric traditions in South Asia and tantric traditions in the West. Without denying the distinctiveness of tantra in the West and its problematic appropriation strategies, I argue that, as long as the field of tantric studies fails to incorporate Western tantric traditions, it recreates the same colonial dichotomies and violent hierarchies that were advanced by Orientalist scholars—only that, this time around, the ‘Other’ is the West, in opposition to a more authentic and, therefore, superior South Asia.