Daśa-mahāvidyā Episode 0.2—Consciousness and Tantra

Most of the Tāntras (Tantra scriptures) dwell on consciousness, and in fact they elucidate a very practical and realistic approach to Self-realization. Arthur Avalon wrote, “Tantra has no notion of some separate far-seeing God. It preaches no such doctrine as that God, the Creator rules the Universe from heaven. In the eye of the Tantra, the body of the sādhaka is the Universe.” He further says that ātma-śakti within the body is what is sought for, and it is the personal Deity of the sādhaka, often called the iṣṭa-devatā.
Unfolding of ātma-śakti is brought about by Self-realization or ātma-darśana, which is achieved through persistent practice, known as sādhana. Ultimately the sādhaka understands and realizes that the ātma-śakti and the Supreme Power or Śiva are one and the same. This ultimate knowledge completes one’s spiritual journey, at the conclusion of which one becomes liberated (mukta).
All the ten Mahāvidyās are also known as Brahma-vidyā. It is often misunderstood that pursuing any of these Mahāvidyās leads to Liberation. That is a wrong notion. Every sādhana takes the sādhaka forward towards the highest spiritual attainment—liberation—in successive stages. It is not that one gets liberated immediately on receipt of a mantra from a guru. Sādhana means leading straight to the goal (liberation), and in the process bringing about, carrying out, accomplishing, fulfilling, completing and perfecting spiritual practices.
Sādhana is not merely ritualistic worship; although it begins with ritualistic worship, over a period of time the sādhaka realizes the fact that the body is the temple, and the Self within is the sanctum sanctorum. It is said that body is the temple and the jīvātman within the body is the Self.
What is the difference between jīvātman and paramātman? Paramātman is nirmala or without impurities: no guṇas or attributes and in fact nothing except Purity. Jīvātman is that state of paramātman who is encased, veiled and covered by His own power known as Māyā, which is full of spiritual ignorance. Unless the veil of māyā is removed, paramātman within cannot be realized. The process of removing the veil of māyā is known as sādhana. What will happen when the veil of māyā is removed? There will be ātma-darśana or realization of Śiva, which leads to ultimate Liberation.
Tantra-śāstras attach more importance to consciousness than to external rules and rituals. The highest consciousness can be attained through puruṣārthas, the fourfold values of human life. They are dharma (righteousness or virtues), artha (wish or purpose), kāma (desires and pleasures) and mokṣa (liberation). It is clear that the ancient scriptures do not prohibit these great human values. What they say is not to get attached to them.
This concept is often misquoted and misunderstood. The first three puruṣārthas are known as trivarga. Dharma is not a mere bundle of scriptural dictums, most of which are of post-Vaidik origin. Dharma really means the Law of Nature: what is, the way it is, and why it is the way it is. We have to go with Nature or prakṛti. In fact, the trivarga is controlled only by Nature. If any overdoing or overindulgence is done, Nature interferes and stops further indulgence, and this Law of Nature is controlled by Śakti. As long as the triads are within the Law of Nature, nothing will go wrong. This is exactly what Tāntra-śāstras advocate.