Stage 1) START: Social Religious Tradition

We are initiated into imagining that the world is imperfect and that
social systems have devised means to perfect it (and ourselves).

In popular literature, the ascetic trend of such socially-defined formulae
is called 'monasticism'.  The euphoric trend is called 'tantra'.

We are encouraged to adopt an artificial behavior and thought so that
we can improve the quality of our experience.  Since we are convinced
that society has shown the benefit of this formula, we accept it.


Stage 2) PRACTICE: Personal Magical Regimen

We begin to feel what will take us to this perfection.  If it lies
outside our present religious tradition, then we 'convert', yet with the
knowledge that we are choosing to adopt this new formula and that we can,
if we so need, change again.  Some abandon traditions altogether and
simply adopt our own personal practices.  Sometimes this sparks traditions
which splinter from the orthodox.

In popular literature the regimen are usually represented as 'techniques'
which, when used within a tradition (under a guru, for example) will lead
to liberation.  In actuality only some require the context of tradition
to practice effectively, especially if we can obtain proper initial
instruction and we have the courage to follow our paths to the end.

Usually these techniques involve a self-imposed restriction and/or a
self-imposed indulgence.  The former is usually recognized by society
as valuable, while the latter is still a subject of controversy.  Many
assume that those who engage indulgence have 'fallen off the path'.  Only
the aspirant can assess this correctly.  Perhaps there is truly no path
but life, and one never falls off the path, just loses sight of it.


STAGE 3) Tantra or Shamanism

This is a personal path which arises spontaneously.  No goal is sought.
There is no ideal to which we adhere.  Our 'practice' IS our life, and
it arises, without effort, in response to conditions interior and
exterior to ourselves.

The path of Tantra involves the Madhyamika's release of 'views'.
This is the 'free thinking' that was mentioned earlier in this thread.
Whether it is associated with Nagarjuna or no, doctrine is not truly
a part of Tantra.  Practice, however, though it may vary from system
to system (Buddhist to Hindu, for example) aims at moving the aspirant
from Stage 1 to Stage 2, and then from Stage 2, across the Abyss, to
Stage 3.  

When Stage 3 is reached then the stages collapse into one
another.  The aspirant creates a new social tradition through hir
own being which is interpreted ascetically or euphorically by those
who may follow.  Personal regimen is now no different than natural living,
and the formula is forgotten or so integrated into the life of the
individual that there is no distinction between life and formula.



'Liberation' is just what it means, freedom from restriction.  This
extends through the realms of the mind and body.  Tantric practice,
as most other forms of spirituality rightly engaged allow the individual
to cut the attachments which we are encouraged by society to adopt.  This
sometimes leads to attacks upon Tantric traditions as 'licentious' or
'corrupt', when it is society that is threatened by the fact that Tantra
focusses on the inner power of the individual.  To the extent that 
social systems do not SERVE the empowerment of the individual (in terms
of confidence, self-esteem, balance, etc.), so will they rail against
those practices and the traditions which grow up around them that involve
indulgence and counter-cultural behavior as integral elements.

Free thinking is part of a healthy society and healthy religious tradition.
It is my contention that while a tradition may adopt a tome of mysticism
which it takes as its penultimate expression of its character, when this
dogma begins to be interpreted FOR the individual in an absolute sense
(i.e. there is only ONE CORRECT INTERPRETATION), then the tradition has
begun to deteriorate.

While such wonderful mystical tomes as the Holy Bible and the Vedas are
important keys to the unlocking of the shackles which most organized
social groups tend to place upon the individuals that make it up, seizing
upon them (and thus enslaving our minds) is the first step upon a painful
road of religious oppression.