The western version of Tantra that focuses on relationship and sex according to Feuerstein is termed Neo-Tantra. He believes that people who were raised in repressed atmosphere have a lot of benefits from it, and for those who think they have outgrown conventional sexuality and guilt ridden-Puritanism. Feuerstein however, shows that he worries for the qualification level of the teachers. He is bothered that enough text books and materials are yet to be studied by the teachers. He is also bothered that the training that these teachers have is not adequate for them to effectively and efficiently train more students.
Feuerstein is of the opinion that the lapses in the training which the teachers on western Tantra received is not dangerous or risky in any regard for the student, even though the texts from ancient times do not relent in spelling out the risks of Tantra. Only a teacher who was taught by someone who has successfully raised their own shakti can arouse energy in an amount that can b risky for the student. In other words, the physical and mental balance of the student cannot be rocked except they are being trained by a guru.
Furthermore, Feuerstein is not bothered that there is a probability that instead of learning to move beyond or surpass egos, the practitioners of Neo-Tantra can be engulfed in egoistic motivations. He asserts that harnessing the 2nd Tantra which is sexual center was not how it was started in more traditional Indian Tantra; instead, it was started by harnessing the 6th chakra which is the seat of intuitive wisdom, the third eye or by harnessing the 4th chakra which is the heart.
The stupendous power of sexuality was invoked only when it was apparent that the adept was skilled enough to completely control energy and had genuine and pure intentions. He stated that Tantra practitioners are likely to enjoy a blast of enhance life energy (Prana) and deceive themselves into believing that they are getting spiritual experiences; this he fears is the biggest danger of Neo Tantra. He is worried that most practitioners of Tantra will miss out on the highest benefit Tantra has to offer which is the ecstasy of union with all beings just because they wrongly take physical pleasure for spiritual bliss.
A right hand Tantra teacher who goes by the name of Rod Stryker is an initiate in the custom of Sri Vidya – Tantric master. He studied under Tantra master Yogiraj Mani Finger and re asserts the worries of Feuerstein about the contemporary western Tantra. Stryker says that he has worked with so many people as a yoga teacher and consequentially has treated so many people who were traumatized by the encounter of direct sexuality disguised as a Tantra tool for teaching.
Stryker also said that Tantra’s left hand-path sexual techniques known as maithuna were seen as the drivers that prompt psychic energy due to its strength, some schools see them as a way round techniques like pranayama and asana which are the basic techniques. However, Stryker stated that the sexual techniques were never seen as a substitute for increasing utilization of meditation, pranayama an asana by the right-hand path. Stryker also stated that the sexual techniques can establish psychic disturbances and pose dis-integrating outcomes if Nadis (energy channels in the body) is not as clear and as open as possible.
He also noted that very little aspect of the pranayama and asana could have been done by people who do weekend of Tantra. They can end up energizing their neuroses if they are neurotic. They will feel a lot of energy moving and the vital energy may be awakened.
Stryker just like Feuerstein emphasizes the distinction between bliss and pleasure as well as the importance of a guru. He says that 3 distinct ecstasy stages were identified in the Tantra he was taught. They are the physical, psychic and spiritual. A seeker can only achieve enhanced sensory awareness as well as the required amount of energy to modify his or her life to line up with the spirit’s awareness in the second stage of the ecstasy.
As soon as the seeker has geared up the level of consciousness affiliated with every chakra in the third stage, he or she can apply the correct level to any situation, ecstasy then becomes constant. Stryker is bothered that students are likely to get stuck at the first stage if there is no experienced tantric master to guide them.
Stryker is also of the opinion that that teachers of Tantra should be examined by their students on the basis of the answers to these two questions; how much of the tantric principles is evident in the life and relationships of their teacher? Secondly, how much of the teachings are imbibed by the students of their teacher? Stryker hopes that teachers at the very least can teach their students to understand that “physical ecstasy is just an aspect of the Tantra benefits” whether they are qualified to be complete Tantra masters or not.
Tantra supporters are passionate about its capacity to modify lives of people and the world at large, irrespective of its perils or limitations of it being adjusted to suit the western world. “as soon as all five senses are opened by an individual and you’ve allowed yourself to engage with life at all levels, you may discover that you have undergone a transformation” this is the position of Margot Anand.
At this point, it is highly unlikely that you will want to return to your old life that doesn’t accommodate your playfulness, creativity and capacity to be happy. Participants were advised to see the work as an avenue to pass on a healthier, sexual legacy to their kids and grandkids and not just for their personal benefits. This advice was given by Charles and Caroline Munir.
While responding to criticism from more traditional Tantrikas, Charles firmly insists that he and Caroline teach Tantra in the spirit of ancient principles and doctrines even though it takes a different form.
He says “We try to gear up and integrate the inactive energy of the chakras, just as it was done in traditional India. Munir claimed that while describing his adjustments, you do not need ever Indian culture trapping and approach in order to enjoy the advantages of Tantra”.
Muir readily confesses that modern Western Tantra may not look every bit like its antecedents from ancient times. However, pointing out the vast historical range of Tantra practices, he identifies that Tantra just like yoga has been re-born over and over again on the basis of need at each point in time.”
He believes his Tantra technique covers the major requirements of our age: bring back correct reverence for females and the womanly; finding a suitable, beneficial outlet for masculine “warrior” energy; and the rift between women and men – healed.