Tantra is one of the most widely misunderstood traditions globally. In India, most people hesitate to use the term, fearing being associated with sorcery and occult practices, whereas in the West, it has been commercialized as a philosophy of sexual liberation. Hugh B. Urban adds to the scholarship with his book, The Path of Desire: Living Tantra in Northeast India. The book comprises an introduction, six chapters, and a conclusion.
In the first chapter, the left-hand path of worship is differentiated from the right-hand path. Urban argues that the power dynamics in Assam influence the various forms of worship. One sect stresses retaining the ancient Tantric rituals, whereas the other intends to purify them. Orientalist scholarship, British colonialism, and Christian missionaries played a key role in sanitizing the transgressive aspects of left-hand Tantra. The historical roots of the Kaula tradition are discussed with its present significance at Kāmākhyā. Urban asserts that the Kula lineage at Kāmākhyā does not entirely contradict the Vedic tradition. He questions the position of women in the left-hand path, where they are considered an embodiment of Śakti (female divine energy) and play a significant role in the rituals of the Kulamārga but are secretive about their identity as initiates. The focus is on the ambivalent attitude towards maithuna (sexual union) in Pañcamakāra.
The second chapter discusses Assam’s reputation, especially Mayong, as the epicenter of black magic. The chapter begins with a description of various healers in the region who claim to cure diseases via tantra-mantra. Urban distinguishes the popular Tantra from the philosophical Tantra by analyzing texts like Kāmaratna Tantra and the traditional practices of healing and enchantment. He argues that folk medicine is deliberately advertised to boost the “eco-magico-tourism” (62) in Mayong. The contemporary role of Tantra and witchcraft accusations in the villages is explored in detail. The gendered power dynamics are accentuated in the witchcraft allegations because the accused are primarily women, but their identifiers are male local healers (ojhās and bejs). Urban cites multiple cases of witchcraft accusations, with a special mention of Birubālā Rābhā, who was falsely accused by a relative of causing illness through witchcraft, which resulted in her son’s death. Rābhā founded an organization, “Mission Birubālā,” to spread awareness about witch-hunting and to protect the rights of the individuals accused of witchcraft. Urban shares his experience of meeting three noted practitioners of tantra-mantra in Mayong. These practitioners intend to uphold their position as traditional healers but distance themselves from sorcery and witchcraft. Urban argues that the government’s “touristification” of Tantra and its online reputation as the land of black magic is a case of “auto-Orientalism” (85).
The third chapter describes the history of sacrifice and its relevance in Assam in the present times. Urban strategically positions the differing viewpoints on this widely debatable topic. He argues that throughout history, ritualistic sacrifice and dietary preferences have been a characteristic feature in determining one’s religion or class. Animal activists call for a complete ban on the sacrifice, but for the tribes, it is an inherent part of their culture. The Vedic sacrifice is distinguished from the non-brāhmanic and tribal forms of sacrifice. A chronology of the major attacks on the practice, which began in the sixteenth century with the Bhakti revivalist reformer, Śankaradeva, has been traced. The failure of the conservatives to impose cultural homogeneity in Kāmākhya is outlined. Chapter 4 focuses primarily on the Goddess of Snakes, Manasā, and the Deodhāni dance. The mythical origin of Manasā and her struggle to be worshipped is highlighted. In chapter 5, Urban explicates the transformation of Ambuvāci Melā, an annual fair that takes place during the menstrual cycle of the Goddess Kāmākhyā. Chapter 6 deals with the negative portrayal of the Tāntrik (practitioner of Tantra) in popular culture.
The Path of Desire: Living Tantra in Northeast India touches upon the multifaceted nature of Tantra in Northeast India. Urban has not limited his research to the elite Tantric texts in Sanskrit. He has attempted a detailed study on the evolution of Tantra, considering both high and low forms. Throughout the book, contradictory viewpoints are presented without any preconceived notions. However, I have a point of contention in the fifth chapter, where it is stated that when the Goddess Kāmākhyā menstruates, the temple is closed for three days because she enters a phase of “impurity,” but this is not true. The menstruating goddess is not just powerful but also sacred during the period. In Assam, when a girl experiences her first period, the puberty is celebrated like a festival. There is a similar tradition in South India as well. The stigma around menstruation is real, but it’s not the same for all the cultures in India.
Overall, Urban has done a remarkable job in documenting the changing role of Tantra in Northeast India. This book is an indispensable resource on Assamese Tantra and would benefit readers in combating widespread misinformation on the subject.
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[Review length: 817 words * Review posted on May 30, 2025]