The Tantric Language
by Tadeusz Skorupski
As already stated, the tantric texts do make use of Mahāyāna terminology, but in general they tend to express their teachings through the use of their own symbols and enigmatic phraseology, which often require special interpretation and the aid of commentaries; this is particularly true of the texts belonging to the Highest Yoga class. The most problematic area for the study of the tantras is not so much their general theories and practices, but the language they employ.13 The technical term for the literary language used by the tantras is variously translated as secret, enigmatic, esoteric or more often as intentional or twilight language (sandhābhāṣā, dgongs pa'i skad).14 As already noted, the fundamental difficulty associated with such language is its interpretation. Since it makes use of analogy, double meanings, and rich, and at times far-fetched, symbology, it is difficult to establish the exact significance and meaning of words and whole passages. The deliberate use of intentional language is often justified on the grounds of preserving the secrecy of tantric teachings. It is possible, however, to explain its use as a peculiar mystical language whose intention is not to provide literal and concrete expositions, but to indicate or evoke particular psychic and spiritual trances that are to be attained. The language employed in the three lower tantras is fairly comprehensible, although its symbology remains complex. In the case of the Highest Yoga class, the language as such presents a major difficulty. It is in this category that extensive use is made of sexual language and symbology. There is no doubt that sexual symbology serves as a powerful method to express tantric intentions, whether or not the "Western mind" finds such extensive and often very graphic descriptions of sexual activities acceptable in a religious context.
The Highest Yoga Tantra met with little success in China and Japan, whereas in Tibet itself, the tantras in general, and the Highest Tantra in particular, were and are highly appreciated. However, it was only after the various objection-inspiring misconceptions were removed and a proper interpretation based on learned commentaries was worked out that they gained widespread acceptance in Tibet.
Notes
[13] No doubt some of the tantric practices, especially those of the Highest Yoga Tantra such as the performance of sexual yoga, the use of flesh, blood, excrement, etc., and the apparent defiance of conventional morality, do provoke certain justifiable questions. However, taking into account the basic assumptions and mystical tendencies of the tantras and their cultural and religious milieu, it is possible to recognize the validity and the expediency of the tantric methods.
[14] Intentional language has been discussed in many publications. One good discussion is chapter 6 of Bharati.
