The Emergence of the MahaSiddhas
The dynamic confluence of spiritual traditions, intersecting cultures and personal realizations in North West India's Odiyana created an electric atmosphere for yogic practitioners who came under the influence of Tantric, Bon, Indigenous Tibetan Shamanic, Shaivite, Yogic and Buddhist teachings which all intersected in that land. This mingling pivotally shaped the spiritual ethos of India, Tibet, Nepal, Bhutan, Sikkhim and their surrounding countries and is the reason MahaSiddhas hailed from divergent religious and cultural backgrounds. Most specifically to the MahaSiddhas History was the co-mingling of MahaSanghika Buddhist philosophy, Himalyan Yogic Traditions and Indigenous Tantric practices.

The MahaSiddhas emerged emerged, from the 3rd to 13th century, expressing a dynamic non-dual spirituality that drew from the Tantric spiritual practices of India and from Buddhism but rejecting orthodox Indian and Buddhist beliefs and current socio-cultural norms. Their inspiration for this practice came from visionary transmission from Shakyamuni Buddha, the Primordial Buddhas and various wisdom beings (Yidams). What they received came to be known as Vajrayana, the vehicle of indestructible nature of mind or the Inner Tantra, direct practices for realizing the nature of mind.

Who They Were
MahaSiddha means Masters of Accomplishment or Great Accomplished Ones. While many people define the MahaSiddhas as beings who displayed great powers and supernatural skills, these attributes do not make them MahaSiddhas. While Siddhis (powers) are often glorified and venerated, they do not necessarily correspond with realization. The various MahaSiddhas were gifted in various ways, mundane or supramundane, but what made them MahaSiddhas was their profound realization and their method of accomplishing that realization.

The spiritual style of the Maha Siddhas was distinctively non-sectarian, non-elitist, non-dual, non-elaborate, non-sexist, non-institutional, unconventional, unorthodox, and non- renunciate. It arose as an alternative to the dominant religious practices of the time which often were presented in a way that was exceedingly ritualized, politicized and exoticized. The dominant religious practice of that time in India also excluded women. Generally the lived meaning and application of religion was unaccesible to most ordinary people. Yet it was such ordinary people albeit with extraordinary awareness who composed the original group of MahaSiddhas.

"As Siddhas, their main emphasis in spirituality
was direct experience and what actually works
to evoke awareness."

They were male and female, old and young, those who followed what is conventionally viewed as a "spiritual" life outwardly, and those who followed a conventional lifestyle. Artists, business people, healers, family people, politicians, nobility, outcasts, the MahaSiddhas were a diverse group of people who were practical, committed, creative and engaged with the world. Their spirituality was essential, simple and in concert with their ordinary lives. The basic elements of their ordinary life including their diet, physical posture, career, and relationships were regarded as the fertile ground for realization. As Siddhas, their main emphasis in spirituality was direct experience and what actually works to evoke awareness.

Their Practice
The startling simplicity of the MahaSiddhas practice paths was based on the personalized nature of the instructions each one of them received from their Master. These instructions pointed to the nature of mind through the very activities and predilections that these people where already engaged with. A shoe maker was instructed to find the non-duality of emptiness and form through making shoes. A housewife enountered the nature of mind while doing her chores. A compulsive eater found satisfaction (and the nature of mind) by devouring existence and non-existence. The practices were as endlessly varied as the needs of beings are themselves. An example of this in our school are the teachings on the Red and White Essence, which harnesses the ordinary desire for success in romance for the purpose of realization. The practice of the MahaSiddhas were varied in form, but in essence they were one; the practice was their Spiritual Master's (Root Teacher) instruction for how each of them specifically could encounter the nature of mind within their ordinary life.

The primary theme of the MahaSiddhas practices was to engage with the main point of the path- awareness itself, without which all practices, ceremonies, visualizations and moral rules fall short. For most of the original MahaSiddhas, their practices were essential, non-liturgical and emphasized a way a being, of living in the essence of wisdom and skillfulness.

Non-Monastic, Non-Celibate
The MahaSiddha Tradition has always been largely a non-monastic tradition. Those practitioners who did follow the conduct of renunciation did so from the view of non-duality, where renunciation is seen as relative skillful means rather than as the "right" or "pure" way of practice. Instead renunciation is one of infinite means chosen according to what practice is most appropriate for the practitioner according to their Root Teacher. Many of the MahaSiddhas had consorts who were their spiritual partners as well as romantic companions. Relationship (and so too all form) was seen as an inspiration and aid to the path, and as an opportunity to encounter the nature of mind. Their romance and their sexuality were employed methods of meditation in a similar way that all theri life activities were opportunities to encounter the nature of mind.