The Heart of the Secret: A Personal and Scholarly Encounter with Shakta Tantrism in Siddha Yoga

Sarah Caldwell

ABSTRACT: This article suggests two apparently contradictory theses: namely that Swami Muktananda (1908-1982) was an enlightened teacher and practitioner of an esoteric form of Tantric sexual yoga, and that he also engaged in actions that were not ethical, legal, or liberatory with many disciples. These two theses are brought into creative tension through a developing Tantric hermeneutic. In discussing secrecy and power, the article addresses critical cultural, feminist, and psychological issues about sexual abuse and the importation of Asian religious tradi­tions into contemporary American society, and argues that what has hap­pened in the recent history of Siddha Yoga arises directly out of Tantra’s long history of dissimulation and secrecy. I suggest that a hybrid schol­arly sensibility might emerge out of the secret heart of the Tantric teach­ings, itself offering a way forward in the study of such traditions.

This article has a triadic heart, a phrase intentionally borrowed from Paul Muller-Ortega’s beautiful book, The Triadic Heart of Çiva, which treats in detail the Kaula Tantric tradition of Abhinavagupta.2 It is to this tra­dition that I will look for partial interpretation of the late Swami Muktananda’s teachings and ritual practices. The first section is a sub­jective, autobiographical account of certain incidents in the history of Siddha Yoga that have been omitted from the official history presented by that organization in its publications; the second portion attempts a reinterpretation of these incidents in the light of Swami Muktananda’s lesser-known Tantric affiliations and origins; and the third part initiates a discussion of the questions of ethics and abuse that arise out of the first two. My essay suggests two apparently contradictory theses: namely, that Swami Muktananda (1908-1982) was an enlightened teacher and practitioner of an esoteric form of Tantric sexual yoga, and that he also engaged in actions that were not ethical, legal, or liberatory with many disciples. Neither the Tantric thesis nor the abuse thesis is definitively proven or even systematically investigated in this essay; rather, both approaches are raised for further discussion. The purposely unresolved juxtaposition of these two perspectives creates a crucial tension that is considered further at the end of the essay.

In discussing secrecy and power, I raise critical cultural, feminist, and psychological issues that are often omitted in purely theological or historical accounts of Tantric traditions. I consider cross-cultural ethi­cal issues raised by the importation of this unique Indian religious tradi­tion into contemporary United States culture. I argue that what has happened in the recent history of Siddha Yoga arises directly out of Tantra’s long history of dissimulation and secrecy. I attempt to ask hard questions about sexual abuse, relate these problems to other, similar cases in contemporary Asian-inspired religious life in America, and probe some of their psychological dimensions. Finally, I suggest that a hybrid scholarly sensibility might emerge out of the secret heart of the Tantric teachings, itself offering a way forward in the study of such traditions.

The style and method of this article is reflexive, organic, and “Tantric” (a claim that will become clearer as the argument progresses). Its goal is the understanding of a complex set of practices through the lens of my own experience as a practitioner and scholar. It is thus an experi­ment in reflexivity that I hope will shed some light on the “insider-outsider” hermeneutical dilemma that has preoccupied scholars of reli­gion in recent years, and is meant as an example of this type of scholar-ship.3 This is neither an objective nor a definitive account, and repre­sents only one of many possible perspectives on the issues raised. As a committed practitioner of the Siddha Yoga that I learned from Swami Muktananda, as well as a committed academic scholar of Tantra and Hinduism, I am inviting a dialogue with other practitioners, scholars, and interested observers to this tradition and others like it. Since 1982 I have continued my practice as a disciple of Swami Nityananda, a teacher who figures prominently in the events discussed herein. This personal commitment certainly colors my feelings about the events I am discuss­ing here, and I acknowledge this openly at the outset. This being said, it is also essential to state that all versions of this essay were written entirely on my own initiative and without external guidance or directive, and represent no other viewpoint than my own.4 My purpose in writing this essay in the way that I have is as a first step toward a healing dialogue on a topic that has been a source of confusion and pain for many over the last twenty years. I sincerely invite all interested parties to this discus sion to raise their voices and join that dialogue.