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'''Tantra'''  (Tib gyüd)
 
(1) a ritual tradition of the Vajrayana, transmitted from guru to disciple;
 
(2) a text associated with one or another of these traditions. There are also Hindu and Jain tantras.
 
Important Buddhist Tantras, mostly named after their principal deity, include Guhyasamaja, Cakrasamvara, Hevajra, Yamantaka and Kalacakra.
 
  
The Tibetans differentiate between OLD TANTRAS (Tib. ''nyingma’i gyüd'') held to have been transmitted to Tibet at the time of Padmasambhava and mostly not existing in Sanskrit, and NEW TANTRAS (Tib. ''sarmai gyüd'') which were transmitted in the 11th and 12th centuries and in many cases also exist in Sanskrit versions.
 
  
Tantra  is the name scholars give to a style of religious ritual and [[Meditation]] that arose in medieval [[India]] no later than the fifth century CE. The earliest documented use of the word Tantra is in the Hindu text, the Rigveda (X.71.9).
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'''[[Tantra]]'''  (Tib [[gyüd]])
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(1) a [[ritual tradition of the Vajrayana]], transmitted from [[guru]] to [[disciple]];
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(2) a text associated with one or another of these [[traditions]]. There are also [[Hindu]] and [[Jain tantras]].
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Important [[Buddhist Tantras]], mostly named after their [[principal]] [[deity]], include [[Guhyasamaja]], [[Cakrasamvara]], [[Hevajra]], [[Yamantaka]] and [[Kalacakra]].
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The [[Tibetans]] differentiate between [[OLD TANTRAS]] (Tib. ''[[nyingma’i gyüd]]'') held to have been transmitted to [[Tibet]] at the [[time]] of [[Padmasambhava]] and mostly not [[existing]] in [[Sanskrit]], and [[NEW TANTRAS]] (Tib. ''[[sarmai gyüd]]'') which were transmitted in the 11th and 12th centuries and in many cases also [[exist]] in [[Sanskrit]] versions.
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[[Tantra]] is the [[name]] [[scholars]] give to a style of [[religious]] [[ritual]] and [[Meditation]] that arose in {{Wiki|medieval}} [[India]] no later than the fifth century CE. The earliest documented use of the [[word]] [[Tantra]] is in the [[Hindu]] text, the {{Wiki|Rigveda}} (X.71.9).
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[[Tantra]] has influenced the [[Hindu]], {{Wiki|Sikh}}, [[Bön]], [[Buddhist]], and [[Jain]] [[religious]] [[traditions]] and spread with [[Buddhism]] to {{Wiki|East Asia}} and {{Wiki|Southeast Asia}}.
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'''Definitions'''
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There are a number of different definitions of [[Tantra]], not always mutually consistent.
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'''[[Traditional]] definitions'''
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The [[Tantric tradition]] does offer two important definitions of what constitutes a [[tantra]] and why it is named such. The first comes from the Kāmikā-tantra:
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Because it elaborates (tan) copious and profound matters, especially relating to the {{Wiki|principles}} of [[reality]] ([[tattva]]) and [[sacred]] [[mantras]], and because it provides [[liberation]] (tra), it is called a [[tantra]].
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The second [[traditional]] [[definition]] comes from the 10th century [[Tantric]] [[scholar]] [[Rāmakaṇṭha]], who belonged to the [[dualist]] school called the [[Śaiva Siddhānta]]:
  
Tantra has influenced the Hindu, Sikh, Bön, Buddhist, and Jain religious traditions and spread with [[Buddhism]] to East Asia and Southeast Asia.
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A [[tantra]] is a divinely revealed [[Body]] of teachings, explaining what is necessary and what is a [[hindrance]] in the [[practice of the worship of God]] and also describing the specialized [[initiation]] and [[purification ceremonies]] that are the necessary prerequisites of [[Tantric practice]].
  
Definitions
 
  
There are a number of different definitions of Tantra, not always mutually consistent.
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[[Prabhat Ranjan Sarkar]] describes who a [[tantric]] is and what the [[tantric cult]] is:
Traditional definitions
 
  
The Tantric tradition does offer two important definitions of what constitutes a tantra and why it is named such. The first comes from the Kāmikā-tantra:
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A [[person]] who, irrespective of [[Caste]], [[Creed]] or [[religion]], aspires for [[spiritual]] expansion or does something concrete, is a [[Tantric]]. [[Tantra]] in itself is neither a [[religion]] nor an 'ism'. [[Tantra is a fundamental spiritual science]]. So wherever there is any [[spiritual practice]] it should be taken for granted that it stands on the [[Tantric cult]]
  
    Because it elaborates (tan) copious and profound matters, especially relating to the principles of reality (tattva) and sacred mantras, and because it provides liberation (tra), it is called a tantra.
 
  
The second traditional definition comes from the 10th century Tantric scholar Rāmakaṇṭha, who belonged to the dualist school called the Śaiva Siddhānta:
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'''[[Scholastic definitions]]'''
  
    A tantra is a divinely revealed [[Body]] of teachings, explaining what is necessary and what is a hindrance in the practice of the worship of [[God]]; and also describing the specialized initiation and purification ceremonies that are the necessary prerequisites of Tantric practice.
 
  
Prabhat Ranjan Sarkar describes who a tantric is and what the tantric cult is:
 
  
    A person who, irrespective of [[Caste]], [[Creed]] or religion, aspires for spiritual expansion or does something concrete, is a Tantric. Tantra in itself is neither a religion nor an 'ism'. Tantra is a fundamental spiritual science. So wherever there is any spiritual practice it should be taken for granted that it stands on the Tantric cult."
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{{Wiki|Modern}} [[scholars]] have also provided definitions of [[Tantra]]. [[David Gordon White]] of the {{Wiki|University of California}} offers the following:
  
Scholastic definitions
 
  
Modern scholars have also provided definitions of Tantra. David Gordon White of the University of California offers the following:
 
 
[[File:KURUKULLAges.jpg|thumb|250px|]]
 
[[File:KURUKULLAges.jpg|thumb|250px|]]
    Tantra is that Asian [[Body]] of beliefs and practices which, working from the principle that the [[Universe]] we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that [[Universe]], seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways.
 
  
Anthony Tribe, a scholar of Buddhist Tantra, offers a list of defining features:.
 
  
     Centrality of ritual, esp. evocation and worship of deities;
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[[Tantra]] is that {{Wiki|Asian}} [[Body]] of [[beliefs]] and practices which, working from the [[principle]] that the [[Universe]] we [[experience]] is [[nothing]] other than the concrete [[manifestation]] of the [[divine energy]] of the godhead that creates and maintains that [[Universe]], seeks to [[ritually]] appropriate and [[channel]] that [[energy]], within the [[human]] [[microcosm]], in creative and emancipatory ways.
     Centrality of mantras;
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     Visualisation and self-identification with deity;
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     Necessity of initiation / [[Esotericism]] / secrecy;
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Anthony Tribe, a [[scholar]] of [[Buddhist Tantra]], offers a list of defining features:.
     Importance of the teacher ([[Guru]], ācārya);
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     Ritual use of maṇḍalas;
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     [[Centrality of ritual]], esp. {{Wiki|evocation}} and {{Wiki|worship}} of [[deities]];
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     [[Centrality of mantras]];
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     [[Visualisation]] and [[self-identification with deity]];
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     [[Necessity of initiation]] / [[Esotericism]] / secrecy;
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     [[Importance of the teacher]] ([[Guru]], [[ācārya]]);
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     [[Ritua use of maṇḍalas]];
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     Transgressive/antinomian acts;
 
     Transgressive/antinomian acts;
    Revaluation of the [[Body]];
 
    Revaluation of the status and role of women;
 
    Analogical thinking [including microcosmic/macrocosmic correlation]; and
 
    Revaluation of 'negative' mental states
 
  
Tantra as western construction
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    [[Revaluation of the Body]];
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    Revaluation of the {{Wiki|status}} and role of women;
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    [[Analogical thinking]] [[[including]] microcosmic/macrocosmic correlation]; and
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    [[Revaluation of 'negative' mental states]]
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==='''[[Tantra as western construction]]'''===
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Robert Brown notes that the term [[tantrism]] is a construction of {{Wiki|western}} {{Wiki|scholarship}}, not a {{Wiki|concept}} that comes from the [[religious]] system itself. [[Tāntrikas]] ([[practitioners of Tantra]]) never attempted to define [[Tantra]] as a whole the way {{Wiki|Western}} [[scholars]] have. Rather, the [[Tantric]] [[dimension]] of each [[Wikipedia:South Asia|South Asian]] [[religion]] had its [[own]] [[name]]:
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Robert Brown notes that the term tantrism is a construction of western scholarship, not a concept that comes from the religious system itself. Tāntrikas (practitioners of Tantra) never attempted to define Tantra as a whole the way Western scholars have. Rather, the Tantric dimension of each South Asian religion had its own name:
 
  
     Tantric Shaivism was known to its practitioners as the Mantramārga,
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     [[Tantric Shaivism]] was known to its practitioners as the [[Mantramārga]],
     [[Tantric Buddhism]] has the indigenous name of the [[Vajrayana]],
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     [[Tantric Buddhism]] has the indigenous [[name]] of the [[Vajrayana]],
     Tantric Vaishnavism was known as the Pañcarātra.
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     [[Tantric Vaishnavism]] was known as the [[Pañcarātra]].
 
[[File:79.jpg|thumb|250px|]]
 
[[File:79.jpg|thumb|250px|]]
The general term "Tantra" may be used to denote all the teachings and practices found in the scriptures called tantras or āgamas, a synonym. It could equally be substituted by the adjective Āgamic.
 
History
 
Golden Age of [[Hinduism]]
 
  
Tantrism originated in the early centuries CE and developed into a fully articulated tradition by the end of the Gupta period. This was the "Golden Age of [[Hinduism]]" (ca. 320–650 CE), which flourished during the Gupta Empire (320 to 550 CE) until the fall of the Harsha Empire (606 to 647 CE). During this period, [[Power]] was centralised, along with a growth of far distance trade, standardizarion of legal procedures, and general spread of literacy. [[Mahayana Buddhism]] flourished, but the orthodox Brahmana culture began to be rejuvenated by the patronage of the Gupta Dynasty. The position of the Brahmans was reinforced, and the first Hindu temples emerged during the late Gupta age.
 
Late-Classical [[Hinduism]]
 
  
     See also Late-Classical Age and [[Hinduism]] Middle Ages
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The general term "[[Tantra]]" may be used to denote all the teachings and practices found in the [[scriptures called tantras]] or [[āgamas]], a {{Wiki|synonym}}. It could equally be substituted by the {{Wiki|adjective}} Āgamic.
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===History===
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===Golden Age of [[Hinduism]]===
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[[Tantrism]] originated in the early centuries CE and developed into a fully articulated [[tradition]] by the end of the [[Gupta period]]. This was the "[[Golden Age of Hinduism]]" (ca. 320–650 CE), which flourished during the [[Gupta Empire]] (320 to 550 CE) until the fall of the [[Harsha Empire]] (606 to 647 CE). During this period, [[Power]] was centralised, along with a growth of far distance trade, standardization of legal procedures, and general spread of literacy. [[Mahayana Buddhism]] flourished, but the {{Wiki|orthodox}} {{Wiki|Brahmana}} {{Wiki|culture}} began to be rejuvenated by the {{Wiki|patronage}} of the {{Wiki|Gupta Dynasty}}. The position of the [[Brahmans]] was reinforced, and the first {{Wiki|Hindu temples}} emerged during the late [[Gupta age]].
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==Late-Classical [[Hinduism]]==
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See also Late-Classical Age and [[Hinduism]] {{Wiki|Middle Ages}}
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After the end of the [[Gupta Empire]] and the collapse of the [[Harsha Empire]], [[Power]] became decentralised in [[India]]. Several larger {{Wiki|kingdoms}} emerged, with "countless vasal states".The {{Wiki|kingdoms}} were ruled via a [[Wikipedia:Feudalism|feudal]] system. Smaller {{Wiki|kingdoms}} were dependent on the [[protection]] of the larger {{Wiki|kingdoms}}. "The great [[king]] was remote, was [[exalted]] and deified", as reflected in the [[Tantric]] [[Mandala]], which could also depict the [[king]] as the centre of the [[Mandala]].
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The {{Wiki|disintegration}} of central [[Power]] also lead to regionalisation of religiosity, and [[religious]] rivalry. Local {{Wiki|cults}} and [[languages]] were enhanced, and the influence of "[[Brahmanic ritualistic Hinduism]]" was diminished. Rural and devotional movements arose, along with {{Wiki|Shaivism}}, {{Wiki|Vaisnavism}}, [[Bhakti]] and [[Tantra]], though "{{Wiki|sectarian}} groupings were only at the beginning of their [[development]]". [[Religious]] movements had to compete for [[recognition]] by the local [[lords]]. [[Buddhism]] lost it's position, and began to disappear in [[India]].
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In the same period [[Vedanta]] changed, incorporating [[Buddhist]] [[thought]] and it's {{Wiki|emphasis}} on [[Consciousness]] and the working of the [[mind]]. [[Buddhism]], which was supported by the {{Wiki|ancient Indian}} urban {{Wiki|civilisation}} lost influence to the [[traditional]] [[religions]], which were rooted in the countryside. In {{Wiki|Bengal}}, [[Buddhism]] was even prosecuted. But at the same [[time]], [[Buddhism]] was incorporated into [[Hinduism]], when [[Gaudapada]] used [[Buddhist Philosophy]] to reinterpret the [[Upanishads]]. This also marked a shift from [[Atman]] and [[Brahman]] as a "living [[substance]]" to "[[maya-vada]]", where [[Atman]] and [[Brahman]] are seen as "[[pure]] [[Knowledge]]-[[Consciousness]]". According to Scheepers, it is this "[[maya-vada]]" [[view]] which has come to dominate [[Indian]] [[thought]].
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===Spread of [[Tantra]]===
  
After the end of the Gupta Empire and the collapse of the Harsha Empire, [[Power]] became decentralised in [[India]]. Several larger kingdoms emerged, with "countless vasal states".The kingdoms were ruled via a feudal system. Smaller kingdoms were dependent on the protection of the larger kingdoms. "The great king was remote, was exalted and deified", as reflected in the Tantric [[Mandala]], which could also depict the king as the centre of the [[Mandala]].
 
  
The disintegration of central [[Power]] also lead to regionalisation of religiosity, and religious rivalry. Local cults and languages were enhanced, and the influence of "Brahmanic ritualistic [[Hinduism]]" was diminished. Rural and devotional movements arose, along with Shaivism, Vaisnavism, [[Bhakti]] and Tantra, though "sectarian groupings were only at the beginning of their development". Religious movements had to compete for recognition by the local lords. [[Buddhism]] lost it's position, and began to disappear in [[India]].
 
  
In the same period Vedanta changed, incorporating Buddhist thought and it's emphasis on [[Consciousness]] and the working of the mind. [[Buddhism]], which was supported by the ancient Indian urban civilisation lost influence to the traditional religions, which were rooted in the countryside. In Bengal, [[Buddhism]] was even prosecuted. But at the same time, [[Buddhism]] was incorporated into [[Hinduism]], when Gaudapada used [[Buddhist Philosophy]] to reinterpret the Upanishads. This also marked a shift from [[Atman]] and [[Brahman]] as a "living substance" to "maya-vada", where [[Atman]] and [[Brahman]] are seen as "pure [[Knowledge]]-[[Consciousness]]". According to Scheepers, it is this "maya-vada" view which has come to dominate Indian thought.
 
Spread of Tantra
 
 
[[File:Buddhist bells.jpg|thumb|250px|]]
 
[[File:Buddhist bells.jpg|thumb|250px|]]
Tantric movements led to the formation of many esoteric schools of [[Hinduism]] and [[Buddhism]]. It has influenced the Hindu, Sikh, Bön, Buddhist, and Jain religious traditions and spread with [[Buddhism]] to East Asia and Southeast Asia.
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[[Tantric]] movements led to the formation of many [[esoteric schools]] of [[Hinduism]] and [[Buddhism]]. It has influenced the [[Hindu]], {{Wiki|Sikh}}, [[Bön]], [[Buddhist]], and [[Jain]] [[religious]] [[traditions]] and spread with [[Buddhism]] to {{Wiki|East Asia}} and {{Wiki|Southeast Asia}}.
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===Practices===
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Rather than a single coherent system, [[Tantra]] is an [[accumulation]] of practices and [[ideas]]. Because of the wide range of communities covered by the term [[tantra]], it is challenging and problematic to describe [[tantric]] practices definitively.
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[[Goal of Tantra]]
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[[Tantric ritual]] seeks to access the [[supra-mundane]] through the [[mundane]], identifying the [[microcosm]] with the [[macrocosm]]. The [[Tantric]] [[aim]] is to sublimate rather than to negate [[relative]] [[reality]].
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The [[Tantric practitioner]] seeks to use [[prana]], an [[energy]] that flows through the [[Universe]] ([[including]] one's [[own]] [[Body]]) to attain goals that may be [[spiritual]], material or both.
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The [[Tantric Path]]
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Long {{Wiki|training}} is generally required to [[master]] [[Tantric]] [[methods]], into which pupils are typically [[initiated]] by a [[Guru]].
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Various [[techniques]] are used as aids for [[Meditation]] and for the [[achievement]] of [[spiritual]] and [[magical]] [[Power]]:
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Practices
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    [[Yoga]], [[including]] {{Wiki|breathing}} [[techniques]] and [[postures]] ([[asana]]), is employed to [[subject]] the [[Body]] to the control of the will;
  
Rather than a single coherent system, Tantra is an accumulation of practices and ideas. Because of the wide range of communities covered by the term tantra, it is challenging and problematic to describe tantric practices definitively.
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    [[Mudras]], or gestures;
Goal of Tantra
 
  
Tantric ritual seeks to access the supra-mundane through the mundane, identifying the microcosm with the macrocosm. The Tantric aim is to sublimate rather than to negate relative reality.
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    [[Mantras]] or {{Wiki|syllables}}, [[words and phrases]];
  
The Tantric practitioner seeks to use prana, an energy that flows through the [[Universe]] (including one's own [[Body]]) to attain goals that may be spiritual, material or both.
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    [[Mandalas]];
The Tantric Path
 
  
Long training is generally required to master Tantric methods, into which pupils are typically initiated by a [[Guru]].
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    [[Yantras]], [[symbolic]] diagrams of the forces at work in the [[Universe]];
  
Various techniques are used as aids for [[Meditation]] and for the achievement of spiritual and magical [[Power]]:
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    Identification with [[deities]]. (See [[Anuttarayoga Tantra]] for [[Tibetan Buddhist]] [[ideas]].)
  
    Yoga, including breathing techniques and postures (asana), is employed to subject the [[Body]] to the control of the will;
 
    Mudras, or gestures;
 
    Mantras or syllables, words and phrases;
 
    Mandalas;
 
    Yantras, symbolic diagrams of the forces at work in the [[Universe]];
 
    Identification with deities. (See [[Anuttarayoga Tantra]] for [[Tibetan Buddhist]] ideas.)
 
  
 
The process of sublimation consists of three phases:
 
The process of sublimation consists of three phases:
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[[File:Cremation.jpg|thumb|250px|]]
 
[[File:Cremation.jpg|thumb|250px|]]
     Purification
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     [[Purification]]
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     Elevation
 
     Elevation
    "Reaffirmation of identity on the plane of pure [[Consciousness]]"
 
  
Classifications of practices
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    "Reaffirmation of [[Wikipedia:Identity (social science)|identity]] on the plane of [[pure Consciousness]]"
Statue of the Tantric goddess Kali from Dakshineswar, West Bengal, [[India]]; along with her Yantra.
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===[[Classifications of practices]]===
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Statue of the [[Tantric goddess]] [[Kali]] from Dakshineswar, {{Wiki|West Bengal}}, [[India]]; along with her [[Yantra]].
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{{Wiki|Avalon}} provides a {{Wiki|dichotomy}} of the "[[Ordinary Ritual]]" and the "[[Secret Ritual]]".
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The [[methods]] employed by [[Dakshinachara]] ([[right-handpath]]) interpretations of [[Tantra]] are very different from the [[methods]] used in the pursuit of the [[Vamachara]] ([[left-hand path]]).
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[[Mantra]], [[yantra]], [[nyasa]]
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Linguistically the three words [[mantram]], [[tantram]] and [[yantram]] are related in the {{Wiki|ancient}} [[traditions]] of [[India]], as well as phonologically. [[Mantram]] denotes the [[chant]], or "[[Knowledge]]."
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[[Tantram]] denotes [[philosophy]], or [[ritual]] [[actions]]. [[Yantram]] denotes the means by which a [[human]] is expected to lead his [[Life]].
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Avalon provides a dichotomy of the "Ordinary Ritual" and the "Secret Ritual".
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The [[Mantra]] and [[yantra]] are instruments to invoke specific [[Hindu]] [[deities]] such as [[Shiva]], [[Shakti]], or [[Kali]].  
  
The methods employed by Dakshinachara (right-hand path) interpretations of Tantra are very different from the methods used in the pursuit of the Vamachara (left-hand path).
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Similarly, [[puja]] may involve focusing on a [[yantra]] or [[Mandala]] associated with a [[deity]].
[[Mantra]], yantra, nyasa
 
  
Linguistically the three words mantram, tantram and yantram are related in the ancient traditions of [[India]], as well as phonologically. Mantram denotes the chant, or "[[Knowledge]]." Tantram denotes philosophy, or ritual actions. Yantram denotes the means by which a human is expected to lead his [[Life]].
 
  
The [[Mantra]] and yantra are instruments to invoke specific Hindu deities such as Shiva, [[Shakti]], or Kali. Similarly, puja may involve focusing on a yantra or [[Mandala]] associated with a deity.
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Each [[Mantra]] is associated with a specific [[Nyasa]]. [[Nyasa]] involves {{Wiki|touching}} various parts of the [[Body]] with specific portions of the [[Mantra]]. This is considered to be invoking presence of the [[deity]] of the [[Mantra]] inside the [[Body]].  
  
Each [[Mantra]] is associated with a specific Nyasa. Nyasa involves touching various parts of the [[Body]] with specific portions of the [[Mantra]]. This is considered to be invoking presence of the deity of the [[Mantra]] inside the [[Body]]. There are various types of Nyasas - The most important of them being Kara Nyasa and Anga Nyasa.
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There are various types of [[Nyasas]] - The most important of them being [[Kara Nyasa]] and [[Anga Nyasa]].
Identification with deities
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[[Identification with deities]]
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[[Tantra]], as a [[development]] of early Hindu-Vedic [[thought]], embraced the [[Hindu]] [[gods]] and [[goddesses]], especially [[Shiva]] and [[Shakti]], along with the [[Advaita]] [[philosophy]] that each represents an aspect of the [[Wikipedia:Absolute (philosophy)|ultimate]] [[Para Brahman]], or [[Adi Parashakti]].
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These [[deities]] may be [[worshipped]] externally with [[Flowers]], [[Incense]], and other [[offerings]], such as singing and [[Dancing]]. These [[Tantric practices]] [[Form]] the foundation of the [[ritual]] [[temple]] [[dance]] of the [[devadasis]], and are preserved in the Melattur style of Bharatanatyam by [[Guru]] Mangudi Dorairaja [[Iyer]].
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[[Visualisation]]
  
Tantra, as a development of early Hindu-Vedic thought, embraced the Hindu gods and goddesses, especially Shiva and [[Shakti]], along with the [[Advaita]] philosophy that each represents an aspect of the ultimate Para [[Brahman]], or Adi Parashakti.
 
  
These deities may be worshipped externally with [[Flowers]], [[Incense]], and other offerings, such as singing and [[Dancing]]. These Tantric practices [[Form]] the foundation of the ritual temple dance of the devadasis, and are preserved in the Melattur style of Bharatanatyam by [[Guru]] Mangudi Dorairaja Iyer.
 
Visualisation
 
 
[[File:La Vajrabhairava.jpg|thumb|250px|]]
 
[[File:La Vajrabhairava.jpg|thumb|250px|]]
These deities are engaged internally as attributes of Ishta Devata meditations, the practitioners either visualizing themselves as the deity, or experiencing the darshan (the vision) of the deity.
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These [[deities]] are engaged internally as [[attributes]] of [[Ishta Devata]] [[meditations]], the practitioners either [[visualizing]] themselves as the [[deity]], or experiencing the [[darshan]] (the [[vision of the [[deity]].
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During [[Meditation]] the [[initiate]] identifies with any of the numerous [[Hindu]] [[gods]] and [[goddesses]], [[visualizes]] them and internalises them, a process likened to {{Wiki|sexual}} courtship and consummation.
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The [[Tantrika]] [[practitioner]] may use [[visualizations]] of [[deities]], identifying with the [[deity]] so that the aspirant "becomes" the Ishta-[[Deva]] or [[meditational deity]].
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[[Three classes devotees]]
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In [[Hindu Tantra]] practices when bringing together the [[deity]] and the [[devotee]], they use both [[Meditation]] and [[ritual practices]]. These practices are divided into [[three classes]] of {{Wiki|devotees}}:
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the [[animal]],
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heroic,
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 +
and the [[divine]].
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In the [[divine devotee]], the [[rituals]] are internal. The [[divine devotee]] is the only one that can attain the [[object]] of the [[rituals]], which are directed to [[Awakening]] [[kundalini]] [[energy]].
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 +
==[[Vamamarga]] - [[Secret ritual]]==
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[[Secret ritual]] may include any or all of the [[elements]] of [[ordinary ritual]], either directly or substituted, along with other sensate [[rites]] and themes such as a feast (representing [[Food]], or [[sustenance]]), coitus (representing {{Wiki|sexuality}} and procreation), the [[charnel grounds]] ([[representing Death]] and transition) and defecation, urination and vomiting (representing waste, renewal, and fecundity). It is this sensate inclusion that prompted Zimmer's praise of [[Tantra's]] [[World]]-[[affirming]] [[attitude]]:
 +
 
 +
 
 +
   
 +
In the [[Tantra]], the [[manner]] of approach is not that of Nay but of Yea ... the [[World]] [[attitude]] is affirmative ... Man must approach through and by means of [[nature]], not by rejection of [[nature]].
 +
 
  
During [[Meditation]] the initiate identifies with any of the numerous Hindu gods and goddesses, visualizes them and internalises them, a process likened to sexual courtship and consummation. The Tantrika practitioner may use visualizations of deities, identifying with the deity so that the aspirant "becomes" the Ishta-[[Deva]] or meditational deity.
+
[[Arthur Avalon]] states that the [[Panchatattva Chakrapuja]] and [[Panchamakara]] involve:
Three classes of devotees
 
  
In Hindu Tantra practices when bringing together the deity and the devotee, they use both [[Meditation]] and ritual practices. These practices are divided into three classes of devotees: the animal, heroic, and the divine. In the divine devotee, the rituals are internal. The divine devotee is the only one that can attain the object of the rituals, which are directed to [[Awakening]] kundalini energy.
+
   
Vamamarga - Secret ritual
 
  
Secret ritual may include any or all of the elements of ordinary ritual, either directly or substituted, along with other sensate rites and themes such as a feast (representing [[Food]], or sustenance), coitus (representing sexuality and procreation), the charnel grounds (representing [[Death]] and transition) and defecation, urination and vomiting (representing waste, renewal, and fecundity). It is this sensate inclusion that prompted Zimmer's praise of Tantra's [[World]]-affirming attitude:
+
{{Wiki|Worship}} with the [[Pañcatattva]] generally takes place in a [[Cakra]] or circle composed of men and women... sitting in a circle, the [[Shakti]] (or {{Wiki|female}} [[practitioner]]) being on the [[Sadhaka's]] ({{Wiki|male}} practitioner's) left. Hence it is called [[Cakrapuja]]. ...There are various kinds of [[Cakra]] – {{Wiki|productive}}, it is said, of differing {{Wiki|fruits}} for the participator therein.
  
    In the Tantra, the manner of approach is not that of Nay but of Yea ... the [[World]] attitude is affirmative ... Man must approach through and by means of nature, not by rejection of nature.
+
{{Wiki|Avalon}} also provides a series of variations and substitutions of the [[Panchatattva]] ([[Panchamakara]]) "[[elements]]" or [[tattva]] encoded in the [[Tantras]] and various [[tantric]] [[traditions]], and affirms that there is a direct correlation to the [[Tantric]] Five Nectars and the [[Mahābhūta]].
  
Arthur Avalon states that the Panchatattva Chakrapuja and Panchamakara involve:
 
  
    Worship with the Pañcatattva generally takes place in a Cakra or circle composed of men and women... sitting in a circle, the [[Shakti]] (or female practitioner) being on the Sadhaka's (male practitioner's) left. Hence it is called Cakrapuja. ...There are various kinds of Cakra – productive, it is said, of differing fruits for the participator therein.
 
  
Avalon also provides a series of variations and substitutions of the Panchatattva (Panchamakara) "elements" or tattva encoded in the Tantras and various tantric traditions, and affirms that there is a direct correlation to the Tantric Five Nectars and the [[Mahābhūta]].
+
===[[Sexual rites]]===
Sexual rites
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This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2011)
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This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2011)
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[[File:KURUKULLA0lg.jpg|thumb|250px|]]
 
[[File:KURUKULLA0lg.jpg|thumb|250px|]]
Although popularly equated with Tantra in its entirety in the West, such sexual rites were historically practiced by a minority of sects. For many practicing lineages, these maithuna practices progressed into psychological symbolism.
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Although popularly equated with [[Tantra]] in its entirety in the [[West]], such [[sexual rites]] were historically practiced by a minority of sects. For many practicing [[lineages]], these [[maithuna]] practices progressed into [[psychological]] [[symbolism]].
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Origins
 
Origins
  
According to White, sexual rites of Vamamarga may have emerged from early Hindu Tantra as a practical means of catalyzing biochemical transformations in the [[Body]] to facilitate heightened states of awareness. These constitute a vital offering to Tantric deities.
 
  
Sexual rites may have also evolved from clan initiation ceremonies involving transactions of sexual fluids. Here the female initiate is inseminated or ensanguined with the sexual emissions of the male consort, sometimes admixed with the semen of the [[Guru]]. The Tantrika is thus transformed into a son of the clan (kulaputra) through the grace of his consort. The clan fluid (kuladravya) or clan nectar (kulamrita) is conceived as flowing naturally from her womb.
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According to White, [[sexual rites]] of [[Vamamarga]] may have emerged from early [[Hindu Tantra]] as a {{Wiki|practical}} means of catalyzing biochemical transformations in the [[Body]] to facilitate heightened states of [[awareness]]. These constitute a [[vital offering]] to [[Tantric deities]].
Religious aims
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[[Sexual rites]] may have also evolved from {{Wiki|clan}} [[initiation ceremonies]] involving transactions of {{Wiki|sexual}} fluids.  
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Here the {{Wiki|female}} [[initiate]] is inseminated or ensanguined with the {{Wiki|sexual}} emissions of the {{Wiki|male}} [[consort]], sometimes admixed with the semen of the [[Guru]].  
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 +
The [[Tantrika]] is thus [[transformed]] into a son of the {{Wiki|clan}} ([[kulaputra]]) through the grace of his [[consort]]. The {{Wiki|clan}} fluid ([[kuladravya]]) or {{Wiki|clan}} [[nectar]] ([[kulamrita]]) is [[conceived]] as flowing naturally from her [[womb]].
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[[Religious]] aims
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Later developments in the [[rite]] {{Wiki|emphasize}} the primacy of [[bliss]] and [[divine]] union, which replace the more [[bodily]] connotations of earlier [[forms]].
  
Later developments in the rite emphasize the primacy of bliss and divine union, which replace the more bodily connotations of earlier forms.
 
  
When enacted as enjoined by the Tantras, the ritual culminates in a sublime experience of infinite awareness for both participants. Tantric texts specify that sex has three distinct and separate purposes—procreation, pleasure, and liberation. Those seeking liberation eschew frictional orgasm for a higher [[Form]] of ecstasy. Several sexual rituals are recommended and practiced. These involve elaborate and meticulous preparatory and purificatory rites.
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When enacted as enjoined by the [[Tantras]], the [[ritual]] culminates in a [[sublime]] [[experience]] of [[infinite awareness]] for both participants. [[Tantric texts]] specify that {{Wiki|sex}} has three {{Wiki|distinct}} and separate purposes—procreation, [[pleasure]], and [[liberation]]. Those seeking [[liberation]] eschew frictional {{Wiki|orgasm}} for a higher [[Form of ecstasy]]. Several [[sexual rituals]] are recommended and practiced. These involve elaborate and meticulous preparatory and [[purificatory rites]].
  
The sexual act itself balances energies coursing within the pranic ida and pingala channels in the subtle bodies of both participants. The sushumna nadi is awakened and kundalini rises upwards within it. This eventually culminates in [[Samadhi]], wherein the respective individual personalities and identities of each of the participants are completely dissolved in a unity of cosmic [[Consciousness]].
 
  
Tantrics understand these acts on multiple levels. The male and female participants are conjoined physically, and represent Shiva and [[Shakti]], the male and female principles. Beyond the physical, a subtle fusion of Shiva and [[Shakti]] energies takes place, resulting in a united energy field. On an individual level, each participant experiences a fusion of one's own Shiva and [[Shakti]] energies.
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The {{Wiki|sexual}} act itself balances energies coursing within the [[pranic]] ida and [[pingala]] [[channels]] in the [[subtle bodies]] of both participants. The [[sushumna nadi]] is [[awakened]] and [[kundalini]] rises upwards within it. This eventually culminates in [[Samadhi]], wherein the respective {{Wiki|individual}} personalities and {{Wiki|identities}} of each of the participants are completely dissolved in a {{Wiki|unity}} of [[cosmic Consciousness]].
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 +
[[Tantrics]] understand these acts on multiple levels. The {{Wiki|male}} and {{Wiki|female}} participants are conjoined {{Wiki|physically}}, and represent [[Shiva]] and [[Shakti]], the {{Wiki|male}} and {{Wiki|female}} {{Wiki|principles}}. [[Beyond]] the [[physical]], a {{Wiki|subtle}} fusion of [[Shiva]] and [[Shakti]] energies takes place, resulting in a united [[energy]] field. On an {{Wiki|individual}} level, each participant [[experiences]] a fusion of one's [[own]] [[Shiva]] and [[Shakti]] energies.
 
[[File:Kurukulla-1.jpg|thumb|250px|]]
 
[[File:Kurukulla-1.jpg|thumb|250px|]]
Doctrines
 
  
Defined primarily as a technique-rich style of spiritual practice, Tantra has no single coherent [[Doctrine]]. It developed different teachings in connection with the different religions that adopted the Tantric method. These teachings tended to support and validate the practices of Tantra.
 
  
These practices, in their classical [[Form]], are more oriented to the married [[Householder]] than the monastic or solitary renunciant. They exhibited what may be called a [[World]]-embracing rather than a [[World]]-denying character.
 
  
Tantra, especially in its nondual forms, rejected the renunciant values of Patañjalian yoga, offering instead a vision of the whole of reality as the self-expression of a single, free and blissful Divine [[Consciousness]] under whatever name, whether Śiva or [[Buddha-nature]].
+
===[[Doctrines]]===
The [[World]] is real
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 +
Defined primarily as a technique-rich style of [[spiritual]] practice, [[Tantra]] has no single coherent [[Doctrine]]. It developed different teachings in [[connection]] with the different [[religions]] that adopted the [[Tantric method]]. These teachings tended to support and validate the practices of [[Tantra]].
 +
 
 +
These practices, in their classical [[Form]], are more oriented to the [[married]] [[Householder]] than the [[monastic]] or {{Wiki|solitary}} renunciant. They exhibited what may be called a [[World]]-embracing rather than a [[World]]-denying [[character]].
 +
 
 +
[[Tantra]], especially in its [[nondual]] [[forms]], rejected the renunciant values of [[Patañjalian yoga]], [[offering]] instead a [[vision]] of the whole of [[reality]] as the self-expression of a single, free and [[blissful]] [[Divine Consciousness]] under whatever [[name]], whether [[Śiva]] or [[Buddha-nature]].
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===The [[World is real]]===
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Since the [[World]] was viewed as {{Wiki|real}}, not [[illusory]], this [[Doctrine]] was a significant innovation over and against previous [[Indian]] [[philosophies]], which tended to picture the [[Divine]] as absolutely [[transcendent]] and/or the [[World as Illusion]]. The {{Wiki|practical}} consequence of this [[view]] was that not only could householders aspire to [[spiritual liberation]] in the [[Tantric]] system, they were the type of [[practitioner]] that most [[Tantric]] manuals had in [[mind]].
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Furthermore, since [[Tantra]] dissolved the {{Wiki|dichotomy}} of [[spiritual]] versus [[mundane]], practitioners could entail every aspect of their daily [[lives]] into their [[spiritual]] growth process, seeking to realize the [[divine]] that is both [[transcendent]] and immanent. [[Tantric spiritual practices]] and [[rituals]] thus [[aim]] to bring about an inner [[realization]] of the [[Truth]] that "[[Nothing exists that is not Divine]]" ([[nāśivaṃ vidyate kvacit]]), bringing freedom from [[Ignorance]] and from the cycle of [[Suffering]] ([[Saṃsāra]]) in the process.
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In fact, [[tantric visualizations]] are said to bring the [[meditator]] to the core of his [[humanity]] and [[oneness]] with {{Wiki|transcendence}}. [[Tantric]] [[meditations]] do not serve the [[function]] of {{Wiki|training}} or practicing extra [[beliefs]] or unnatural ways. On the contrary, the {{Wiki|transcendence}} that is reached by such [[meditative]] work does not construct anything in the [[mind]] of the [[practitioner]], but actually deconstructs all pre-conceived notions of the [[human]] [[condition]].
  
Since the [[World]] was viewed as real, not illusory, this [[Doctrine]] was a significant innovation over and against previous Indian philosophies, which tended to picture the Divine as absolutely transcendent and/or the [[World]] as [[Illusion]]. The practical consequence of this view was that not only could householders aspire to spiritual liberation in the Tantric system, they were the type of practitioner that most Tantric manuals had in mind.
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The barriers that constrict [[thinking]] to limitation-namely, {{Wiki|cultural}} and {{Wiki|linguistic}} frameworks-are completely removed. This allows the [[person]] to [[experience]] total [[liberation]] and then {{Wiki|unity}} with [[Wikipedia:Absolute (philosophy)|ultimate]] [[Truth]] or [[reality]].
  
Furthermore, since Tantra dissolved the dichotomy of spiritual versus mundane, practitioners could entail every aspect of their daily lives into their spiritual growth process, seeking to realize the divine that is both transcendent and immanent. Tantric spiritual practices and rituals thus aim to bring about an inner realization of the [[Truth]] that "Nothing exists that is not Divine" (nāśivaṃ vidyate kvacit), bringing freedom from [[Ignorance]] and from the cycle of [[Suffering]] ([[Saṃsāra]]) in the process.
 
  
In fact, tantric visualizations are said to bring the meditator to the core of his humanity and oneness with transcendence. Tantric meditations do not serve the function of training or practicing extra beliefs or unnatural ways. On the contrary, the transcendence that is reached by such meditative work does not construct anything in the mind of the practitioner, but actually deconstructs all pre-conceived notions of the human condition. The barriers that constrict thinking to limitation-namely, cultural and linguistic frameworks-are completely removed. This allows the person to experience total liberation and then unity with ultimate [[Truth]] or reality.
 
 
[[Evolution]] and involution
 
[[Evolution]] and involution
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[[File:M-bud10.jpg|thumb|250px|]]
 
[[File:M-bud10.jpg|thumb|250px|]]
According to Tantra, "being-[[Consciousness]]-bliss" or Satchidananda has the [[Power]] of both self-[[Evolution]] and self-involution. Prakriti or "reality" evolves into a multiplicity of creatures and things, yet at the same time always remains pure [[Consciousness]], pure being, and pure bliss. In this process of [[Evolution]], Maya ([[Illusion]]) veils Reality and separates it into opposites, such as conscious and [[Unconscious]], pleasant and unpleasant, and so forth. If not recognized as [[Illusion]], these opposing determining conditions bind, limit and [[Fetter]] (pashu) the individual (jiva).
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According to [[Tantra]], "[[being-Consciousness-bliss]]" or [[Satchidananda]] has the [[Power] of both self-Evolution and self-involution]]. {{Wiki|Prakriti}} or "[[reality]]" evolves into a multiplicity of creatures and things, yet at the same [[time]] always remains [[pure Consciousness]], [[pure]] being, and [[pure bliss]]. In this process of [[Evolution]], [[Maya]] ([[Illusion]]) veils [[Reality]] and separates it into opposites, such as [[conscious]] and [[Unconscious]], [[pleasant]] and [[unpleasant]], and so forth. If not [[recognized]] as [[Illusion]], these opposing determining [[conditions]] bind, limit and [[Fetter]] ([[pashu]]) the {{Wiki|individual}} ([[jiva]]).
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Generally {{Wiki|speaking}}, the [[Hindu]] [[God]] and [[goddess]] [[Shiva]] and [[Shakti]] are [[perceived]] as separate and {{Wiki|distinct}}. However, in [[Tantra]], even in the process of [[Evolution]], [[Reality]] remains [[pure Consciousness]], [[pure being]] and [[pure bliss]], and [[Tantra]] denies neither the act nor the fact of this process. In fact, [[Tantra]] affirms that both the [[World]]-process itself, and the {{Wiki|individual}} [[jiva]], are themselves {{Wiki|Real}}. In this [[respect]], [[Tantra]] distinguishes itself both from [[pure]] [[dualism]] and from the qualified [[non-dualism]] of [[Vedanta]].
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Generally speaking, the Hindu [[God]] and goddess Shiva and [[Shakti]] are perceived as separate and distinct. However, in Tantra, even in the process of [[Evolution]], Reality remains pure [[Consciousness]], pure being and pure bliss, and Tantra denies neither the act nor the fact of this process. In fact, Tantra affirms that both the [[World]]-process itself, and the individual jiva, are themselves Real. In this respect, Tantra distinguishes itself both from pure dualism and from the qualified non-dualism of Vedanta.
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[[Evolution]], or the "outgoing current," is only half of the functioning of [[Maya]]. Involution, or the "return current," takes the [[jiva]] back towards the source, or the [[root of Reality]], revealing the [[infinite]]. [[Tantra]] is understood to teach the method of changing the "outgoing current" into the "return current," [[transforming]] the [[Fetters]] created by [[Maya]] into that which "releases" or "{{Wiki|liberates}}." This [[view]] underscores two maxims of [[Tantra]]: "One must rise by that by which one falls," and "the very [[poison]] that kills becomes the elixir of [[Life]] when used by the [[wise]]."
  
[[Evolution]], or the "outgoing current," is only half of the functioning of Maya. Involution, or the "return current," takes the jiva back towards the source, or the root of Reality, revealing the infinite. Tantra is understood to teach the method of changing the "outgoing current" into the "return current," transforming the [[Fetters]] created by Maya into that which "releases" or "liberates." This view underscores two maxims of Tantra: "One must rise by that by which one falls," and "the very poison that kills becomes the elixir of [[Life]] when used by the wise."
 
Scripture
 
  
  
The primary sources of written Hindu Tantric lore are the agama, which generally consist of four parts, delineating metaphysical [[Knowledge]] (jnana), contemplative procedures (yoga), ritual regulations (kriya), and ethical and religious injunctions (charya). Schools and lineages affiliate themselves with specific agamic traditions. Hindu tantra exists in Shaiva, Vaisnava, Ganapatya, Saura and Shakta forms, amongst others, so that individual tantric texts may be classified as Shaiva Āgamas, Vaishnava Pāñcarātra Saṃhitās, and Shakta Tantras, though there is no clear dividing line between these works. The expression Tantra generally includes all such works.
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===[[Scripture]]===
Influence on Asian religions
 
  
The historical significance of the Tantric method lies in the fact that it impacted every major Indian religion extant in the early medieval period (c. 500 – 1200 CE): thus the Hindu sects of Shaivism, Shaktism and Vaishnavism, as well as [[Buddhism]] and [[Jainism]] all developed a well-documented [[Body]] of Tantric practices and related doctrines. Even Islam in [[India]] was influenced by Tantra. Tantric ideas and practices spread far outside of [[India]], into Tibet, Nepal, China, [[Japan]], Cambodia, [[Vietnam]], and Indonesia. Today, it is [[Tibetan Buddhism]] and various forms of [[Hinduism]] that show the strongest Tantric influence, as well as the international postural yoga movement and most forms of American alternative spirituality grouped under the New Age rubric.
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Vedic tradition
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The [[primary]] sources of written [[Hindu Tantric]] lore are the [[agama]], which generally consist of [[four parts]]:
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[[delineating metaphysical Knowledge]] ([[jnana]]),
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{{Wiki|contemplative}} procedures ([[yoga]]),
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[[ritual]] regulations ([[kriya]]),
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and [[ethical]] and [[religious]] injunctions ([[charya]]).
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Schools and [[lineages]] affiliate themselves with specific [[agamic]] [[traditions]]. [[Hindu]] [[tantra]]
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[[exists]] in [[Shaiva]], [[Vaisnava]], [[Ganapatya]], [[Saura]] and [[Shakta]] [[forms]], amongst others, so that {{Wiki|individual}} [[tantric texts]] may be classified as [[Shaiva]] [[Āgamas]], [[Vaishnava]] [[Pāñcarātra]] [[Saṃhitās]], and [[Shakta]] [[Tantras]], though there is no clear dividing line between these works. The expression [[Tantra]] generally includes all such works.
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[[Influence on Asian religions]]
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The historical significance of the [[Tantric]] method lies in the fact that it impacted every major [[Indian]] [[religion]] extant in the early {{Wiki|medieval}} period (c. 500 – 1200 CE): thus the [[Hindu]] sects of {{Wiki|Shaivism}}, [[Shaktism]] and [[Vaishnavism]], as well as [[Buddhism]] and [[Jainism]] all developed a well-documented [[Body of Tantric practices]] and related [[doctrines]]. Even {{Wiki|Islam}} in [[India]] was influenced by [[Tantra]].  
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[[Tantric ideas]] and practices spread far outside of [[India]], into [[Tibet]], [[Nepal]], [[China]], [[Japan]], [[Cambodia]], [[Vietnam]], and {{Wiki|Indonesia}}. Today, it is [[Tibetan Buddhism]] and various [[forms]] of [[Hinduism]] that show the strongest [[Tantric influence]], as well as the international postural [[yoga]] {{Wiki|movement}} and most [[forms]] of [[American]] alternative [[spirituality]] grouped under the {{Wiki|New Age}} rubric.
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[[Vedic tradition]]
 
[[File:Jse.jpg|thumb|250px|]]
 
[[File:Jse.jpg|thumb|250px|]]
  
Various orthodox Brahmanas routinely incorporate Tantric rituals in their daily activities (Ahnikas). For example, sarvA~nga-nyAsas and kara-nyAsas (Tantric techniques for placing various deities) are part of [[Chanting]] tracts such as the rudra-prashna of the yajurvEda and viShNu-sahasra-nAma; and gAyatrI-AvahanaM is a common part of Sandhyavandanam in south [[India]]. Orthodox temple archakas of various sects profess to follow rules laid out in Tantric texts, for example priests of the Iyengar sect prefer to follow Pañcaratra Agamas.
 
  
However, it has been claimed that orthodox Vedic traditions were antagonistic to Tantra. André Padoux notes that in [[India]] tantra is marked by a rejection of orthodox Vedic tenets. Moriz Winternitz, in his review of the literature of tantra, points out that, while Indian tantric texts are not positively hostile to the [[Vedas]], they may regard The [[Precepts]] of the [[Vedas]] as too difficult for our age, while an easier cult and an easier [[Doctrine]] have been revealed in them. Many orthodox Brahmans who accept the authority of the [[Vedas]] reject the authority of the Tantras. Although later Tantric writers wanted to base their doctrines on the [[Vedas]], some orthodox followers of the Vedic tradition invariably referred to Tantra in a spirit of denunciation, stressing its anti-Vedic character.
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Various {{Wiki|orthodox}} [[Brahmanas]] routinely incorporate [[Tantric]] [[rituals]] in their daily [[activities]] (Ahnikas). For example, [[sarvA~nga-nyasas and kara-nyAsas ([[Tantric techniques]] for placing various [[deities]]) are part of [[Chanting]] tracts such as the [[rudra-prashna]] of the [[yajur veda]] and [[Vishnu-sahasra-nama]]; and [[Gayatri-Avahanam]] is a common part of [[Sandhyavandanam]] in [[south]] [[India]]. {{Wiki|Orthodox}} [[temple]] archakas of various sects profess to follow {{Wiki|rules}} laid out in [[Tantric texts]], for example {{Wiki|priests}} of the Iyengar [[sect]] prefer to follow [[Pañcaratra Agamas]].
Shaiva Tantra
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However, it has been claimed that {{Wiki|orthodox}} {{Wiki|Vedic}} [[traditions]] were [[antagonistic]] to [[Tantra]]. André Padoux notes that in [[India tantra]] is marked by a rejection of {{Wiki|orthodox}} {{Wiki|Vedic}} {{Wiki|tenets}}. Moriz Winternitz, in his review of the {{Wiki|literature}} of [[tantra]], points out that, while [[Indian tantric texts]] are not positively {{Wiki|hostile}} to the [[Vedas]], they may regard The [[Precepts]] of the [[Vedas]] as too difficult for our age, while an easier {{Wiki|cult}} and an easier [[Doctrine]] have been revealed in them. Many {{Wiki|orthodox}}
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[[Brahmans]] who accept the authority of the [[Vedas]] reject the authority of the [[Tantras]]. Although later [[Tantric]] writers wanted to base their [[doctrines]] on the [[Vedas]], some {{Wiki|orthodox}} followers of the {{Wiki|Vedic}} [[tradition]] invariably referred to [[Tantra]] in a [[spirit]] of [[denunciation]], stressing its anti-Vedic [[character]].  
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[[Shaiva Tantra]]
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The [[tantric Shaiva]] [[tradition]] consists of the [[Kapalikas]], [[Kashmir]] {{Wiki|Shaivism}} and [[Shaiva Siddhanta]].
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The [[word]] "[[Tāntrika]]" is used for followers of the [[Tantras]] in {{Wiki|Shaivism}}.
  
The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta.
 
  
The word "Tāntrika" is used for followers of the Tantras in Shaivism.
 
Yoga
 
  
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===[[Yoga]]===
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[[Shaiva tantra]] gave us the {{Wiki|Hatha Yoga}} manuals, such as the 15th century [[Wikipedia:Hatha yoga|Hathayoga]] [[Pradīpikā]] and the 16th century [[Gheranda Samhitā]]. It is from these manuals that most {{Wiki|modern}} [[Knowledge]] of [[Yoga]] and the [[subtle Body]] derives.
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[[Yoga]] as it has been inherited in the {{Wiki|modern}} [[World]] has its [[roots]] in [[Tantric ritual]] and in secondary passages ([[pādas]]) within [[Tantric scriptures]]. The practices of [[Mantra]], [[āsana]] (seat/pose), sense-withdrawal ([[pratyāhāra]]), [[Breath]]-regulation ([[prānāyāma]]), [[mental]] ([[mantric]]) fixation ([[dhāranā]]), [[Meditation]] ([[Dhyāna]]), [[mudrā]], the [[subtle Body]] ([[sukshma shārīra]]) with its [[energy]]
 +
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centers ([[chakras]], [[ādhāras]], granthis, etc.) and [[channels]] ([[nādīs]]), as well as the [[phenomenon]] of [[Kundalinī Shakti]] are but a few of the {{Wiki|tenets}} that comprise [[Tantric Yoga]]. While some of these derive from earlier, pre-Tantric sources, such as the [[Hindu]] [[Upanishads]] and the [[Yoga Sūtra]], they were greatly expanded upon, {{Wiki|ritualized}}, and {{Wiki|philosophically}} contextualized in these {{Wiki|medieval}} [[Tantras]].
  
Shaiva tantra gave us the Hatha Yoga manuals, such as the 15th century Hathayoga Pradīpikā and the 16th century Gheranda Samhitā. It is from these manuals that most modern [[Knowledge]] of Yoga and the subtle [[Body]] derives.
 
  
    Yoga as it has been inherited in the modern [[World]] has its roots in Tantric ritual and in secondary passages (pādas) within Tantric scriptures. The practices of [[Mantra]], āsana (seat/pose), sense-withdrawal (pratyāhāra), [[Breath]]-regulation (prānāyāma), mental (mantric) fixation (dhāranā), [[Meditation]] ([[Dhyāna]]), mudrā, the subtle [[Body]] (sukshma shārīra) with its energy centers (chakras, ādhāras, granthis, etc.) and channels (nādīs), as well as the phenomenon of Kundalinī [[Shakti]] are but a few of the tenets that comprise Tantric Yoga. While some of these derive from earlier, pre-Tantric sources, such as the Hindu Upanishads and the Yoga [[Sūtra]], they were greatly expanded upon, ritualized, and philosophically contextualized in these medieval Tantras.
 
 
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Fernando Estévez Griego, describing the Gheranda Samhita as being a tantric text, says that Raja Yoga means "[[Samadhi]]" from the tantric point of view.
+
Fernando Estévez Griego, describing the [[Gheranda Samhita]] as being a [[tantric text]], says that [[Raja Yoga]] means "[[Samadhi]]" from the [[tantric]] point of [[view]].
Buddhist Tantra
 
  
  
[[Vajrayana]] comprises the scriptures and lineages founded by the Indian [[Mahasiddhas]].
 
  
According to [[Tibetan Buddhist]] Tantric master [[Lama]] [[Thubten Yeshe]]:
+
===[[Buddhist Tantra]]===
  
    ...each one of us is a union of all universal energy. Everything that we need in order to be complete is within us right at this very moment. It is simply a matter of being able to recognize it. This is the tantric approach.
 
  
Western views
+
[[Vajrayana]] comprises the [[scriptures]] and [[lineages]] founded by the [[Indian]] [[Mahasiddhas]].
The Sri Yantra (shown here in the three-dimensional projection known as Sri [[Meru]] or Maha [[Meru]] used mainly in rituals of the Srividya Shakta sects) is central to most Tantric forms of Shaktism.
 
  
  
The first Western scholar to take the study of Tantra seriously was Sir John Woodroffe (1865–1936), who wrote about Tantra under the pen name Arthur Avalon. He is generally held as the "founding father of Tantric studies." Unlike previous Western scholars, Woodroffe was an ardent advocate for Tantra, defending Tantra against its many critics and presenting Tantra as an ethical philosophical system greatly in accord with the [[Vedas]] and Vedanta. Woodroffe himself practised Tantra as he saw and understood it and, while trying to maintain his scholastic objectivity, was considered a student of Hindu Tantra (in particular Shiva-Shakta) tradition.
+
According to [[Tibetan Buddhist]] [[Tantric master]] [[Lama]] [[Thubten Yeshe]]:
Further development
 
  
Following Sir John Woodroffe, a number of scholars began to actively investigate Tantric teachings. These included a number of scholars of comparative religion and Indology, such as: Agehananda Bharati, Mircea Eliade, Julius Evola, Carl Jung, Giuseppe Tucci and Heinrich Zimmer.
+
    ...each one of us is a union of all [[universal]] [[energy]]. Everything that we need in order to be complete is within us right at this very [[moment]]. It is simply a [[matter]] of being able to [[recognize]] it. This is the [[tantric]] approach.
  
According to Hugh Urban, Zimmer, Evola and Eliade viewed Tantra as "the culmination of all Indian thought: the most radical [[Form]] of spirituality and the archaic [[Heart]] of aboriginal [[India]]", and regarded it as the ideal religion of the modern era. All three saw Tantra as "the most transgressive and violent path to the sacred."
 
In the modern [[World]]
 
  
Following these first presentations of Tantra, other more popular authors such as Joseph Campbell helped to bring Tantra into the imagination of the peoples of the West. Tantra came to be viewed by some as a "cult of ecstasy", combining sexuality and spirituality in such a way as to act as a corrective force to Western repressive attitudes about sex.
 
  
As Tantra has become more popular in the West it has undergone a major transformation. For many modern readers, "Tantra" has become a synonym for "spiritual sex" or "sacred sexuality," a belief that sex in itself ought to be recognized as a sacred act which is capable of elevating its participants to a more sublime spiritual plane. Though Neotantra may adopt many of the concepts and terminology of Indian Tantra, it often omits one or more of the following: the traditional reliance on guruparampara (the guidance of a [[Guru]]), extensive meditative practice, and traditional rules of conduct—both moral and ritualistic.
 
  
According to one author and critic on religion and politics, Hugh Urban:
+
==={{Wiki|Western}} [[views]]===
  
    Since at least the time of Agehananda Bharati, most Western scholars have been severely critical of these new forms of pop Tantra. This "California Tantra" as Georg Feuerstein calls it, is "based on a profound misunderstanding of the Tantric path. Their main error is to confuse Tantric bliss ... with ordinary orgasmic pleasure.
 
  
Urban goes on to say that he himself doesn't consider this "wrong" or "false" but rather "simply a different interpretation for a specific historical situation."
 
  
See also: Vajrayana
+
The [[Sri Yantra]] (shown here in the three-dimensional projection known as Sri [[Meru]] or [[Maha Meru]] used mainly in [[rituals]] of the [[Srividya Shakta]] sects) is central to most [[Tantric forms]] of [[Shaktism]].
 +
 
 +
 
 +
The first {{Wiki|Western}} [[scholar]] to take the study of [[Tantra]] seriously was [[Sir John Woodroffe]] (1865–1936), who wrote about [[Tantra]] under the pen [[name]] [[Arthur Avalon]]. He is generally held as the "[[founding father of Tantric studies]]." Unlike previous {{Wiki|Western}} [[scholars]], [[Woodroffe]] was an ardent advocate for [[Tantra]], defending [[Tantra]] against its many critics and presenting [[Tantra]] as an
 +
 
 +
[[ethical]] [[philosophical]] system greatly in accord with the [[Vedas]] and [[Vedanta]]. [[Woodroffe]] himself practiced [[Tantra]] as he saw and understood it and, while trying to maintain his {{Wiki|scholastic}} objectivity, was considered a [[student]] of [[Hindu Tantra]] (in particular [[Shiva-Shakta]]) [[tradition]].
 +
 
 +
 
 +
 
 +
===Further [[development]]===
 +
 
 +
 
 +
Following [[Sir John Woodroffe]], a number of [[scholars]] began to actively investigate [[Tantric teachings]]. These included a number of [[scholars]] of comparative [[religion]] and {{Wiki|Indology}}, such as: [[Agehananda Bharati]], {{Wiki|Mircea Eliade}}, {{Wiki|Julius Evola}}, {{Wiki|Carl Jung}}, {{Wiki|Giuseppe Tucci}} and [[Heinrich Zimmer]].
 +
 
 +
 
 +
According to Hugh Urban, Zimmer, Evola and [[Wikipedia:Mircea Eliade|Eliade]] viewed [[Tantra]] as "the culmination of all [[Indian]] [[thought]]: the most [[radical]] [[Form of spirituality]] and the {{Wiki|archaic}} [[Heart]] of aboriginal [[India]]", and regarded it as the {{Wiki|ideal}} [[religion]] of the {{Wiki|modern}} {{Wiki|era}}. All three saw [[Tantra]] as "the most transgressive and [[violent path]] to the [[sacred]]."
 +
 
 +
 
 +
In the {{Wiki|modern}} [[World]]
 +
 
 +
 
 +
Following these first presentations of [[Tantra]], other more popular authors such as {{Wiki|Joseph Campbell}} helped to bring [[Tantra]] into the [[imagination]] of the peoples of the [[West]]. [[Tantra]] came to be viewed by some as a "[[cult of ecstasy]]", [[combining]] {{Wiki|sexuality}} and [[spirituality]] in such a way as to act as a corrective force to {{Wiki|Western}} repressive attitudes about {{Wiki|sex}}.
 +
 
 +
 
 +
As [[Tantra]] has become more popular in the [[West]] it has undergone a major [[transformation]]. For many {{Wiki|modern}} readers, "[[Tantra]]" has become a {{Wiki|synonym}} for "[[spiritual sex]]" or "[[sacred sexuality]]," a [[belief]] that {{Wiki|sex}} in itself ought to be [[recognized]] as a [[sacred]] act which is capable of elevating its participants to a more [[sublime]] [[spiritual]] plane. Though [[Neotantra]] may adopt many of the [[Wikipedia:concept|concepts]] and {{Wiki|terminology}} of [[Indian Tantra]], it often omits one or more of the following: the [[traditional]] reliance on [[guru]] [[parampara]] (the guidance of a [[Guru]]), extensive [[meditative]] practice, and [[traditional]] {{Wiki|rules}} of conduct—both [[moral]] and [[ritualistic]].
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 +
 
 +
 
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According to one author and critic on [[religion]] and {{Wiki|politics}}, Hugh Urban:
 +
 
 +
   
 +
Since at least the [[time]] of Agehananda [[Bharati]], most {{Wiki|Western}} [[scholars]] have been severely critical of these new [[forms]] of [[pop Tantra]]. This "[[California Tantra]]" as [[Georg Feuerstein]] calls it, is "based on a profound {{Wiki|misunderstanding}} of the [[Tantric path]]. Their main error is to confuse [[Tantri bliss]] ... with ordinary orgasmic [[pleasure]].
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 +
 
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Urban goes on to say that he himself doesn't consider this "wrong" or "false" but rather "simply a different [[interpretation]] for a specific historical situation."
 
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Tantra (Tib gyüd)


(1) a ritual tradition of the Vajrayana, transmitted from guru to disciple;


(2) a text associated with one or another of these traditions. There are also Hindu and Jain tantras.
Important Buddhist Tantras, mostly named after their principal deity, include Guhyasamaja, Cakrasamvara, Hevajra, Yamantaka and Kalacakra.


The Tibetans differentiate between OLD TANTRAS (Tib. nyingma’i gyüd) held to have been transmitted to Tibet at the time of Padmasambhava and mostly not existing in Sanskrit, and NEW TANTRAS (Tib. sarmai gyüd) which were transmitted in the 11th and 12th centuries and in many cases also exist in Sanskrit versions.


Tantra is the name scholars give to a style of religious ritual and Meditation that arose in medieval India no later than the fifth century CE. The earliest documented use of the word Tantra is in the Hindu text, the Rigveda (X.71.9).

Tantra has influenced the Hindu, Sikh, Bön, Buddhist, and Jain religious traditions and spread with Buddhism to East Asia and Southeast Asia.



Definitions





There are a number of different definitions of Tantra, not always mutually consistent.



Traditional definitions



The Tantric tradition does offer two important definitions of what constitutes a tantra and why it is named such. The first comes from the Kāmikā-tantra:

    
Because it elaborates (tan) copious and profound matters, especially relating to the principles of reality (tattva) and sacred mantras, and because it provides liberation (tra), it is called a tantra.

The second traditional definition comes from the 10th century Tantric scholar Rāmakaṇṭha, who belonged to the dualist school called the Śaiva Siddhānta:

    
A tantra is a divinely revealed Body of teachings, explaining what is necessary and what is a hindrance in the practice of the worship of God and also describing the specialized initiation and purification ceremonies that are the necessary prerequisites of Tantric practice.


Prabhat Ranjan Sarkar describes who a tantric is and what the tantric cult is:

    
A person who, irrespective of Caste, Creed or religion, aspires for spiritual expansion or does something concrete, is a Tantric. Tantra in itself is neither a religion nor an 'ism'. Tantra is a fundamental spiritual science. So wherever there is any spiritual practice it should be taken for granted that it stands on the Tantric cult


Scholastic definitions



Modern scholars have also provided definitions of Tantra. David Gordon White of the University of California offers the following:


KURUKULLAges.jpg



Tantra is that Asian Body of beliefs and practices which, working from the principle that the Universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that Universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways.


Anthony Tribe, a scholar of Buddhist Tantra, offers a list of defining features:.



    Centrality of ritual, esp. evocation and worship of deities;

    Centrality of mantras;

    Visualisation and self-identification with deity;

    Necessity of initiation / Esotericism / secrecy;

    Importance of the teacher (Guru, ācārya);

    Ritua use of maṇḍalas;

    Transgressive/antinomian acts;

    Revaluation of the Body;

    Revaluation of the status and role of women;

    Analogical thinking [[[including]] microcosmic/macrocosmic correlation]; and

    Revaluation of 'negative' mental states



===Tantra as western construction===



Robert Brown notes that the term tantrism is a construction of western scholarship, not a concept that comes from the religious system itself. Tāntrikas (practitioners of Tantra) never attempted to define Tantra as a whole the way Western scholars have. Rather, the Tantric dimension of each South Asian religion had its own name:



    Tantric Shaivism was known to its practitioners as the Mantramārga,
    Tantric Buddhism has the indigenous name of the Vajrayana,
    Tantric Vaishnavism was known as the Pañcarātra.

79.jpg



The general term "Tantra" may be used to denote all the teachings and practices found in the scriptures called tantras or āgamas, a synonym. It could equally be substituted by the adjective Āgamic.


===History===


===Golden Age of Hinduism===



Tantrism originated in the early centuries CE and developed into a fully articulated tradition by the end of the Gupta period. This was the "Golden Age of Hinduism" (ca. 320–650 CE), which flourished during the Gupta Empire (320 to 550 CE) until the fall of the Harsha Empire (606 to 647 CE). During this period, Power was centralised, along with a growth of far distance trade, standardization of legal procedures, and general spread of literacy. Mahayana Buddhism flourished, but the orthodox Brahmana culture began to be rejuvenated by the patronage of the Gupta Dynasty. The position of the Brahmans was reinforced, and the first Hindu temples emerged during the late Gupta age.



==Late-Classical Hinduism==

    

See also Late-Classical Age and Hinduism Middle Ages



After the end of the Gupta Empire and the collapse of the Harsha Empire, Power became decentralised in India. Several larger kingdoms emerged, with "countless vasal states".The kingdoms were ruled via a feudal system. Smaller kingdoms were dependent on the protection of the larger kingdoms. "The great king was remote, was exalted and deified", as reflected in the Tantric Mandala, which could also depict the king as the centre of the Mandala.


The disintegration of central Power also lead to regionalisation of religiosity, and religious rivalry. Local cults and languages were enhanced, and the influence of "Brahmanic ritualistic Hinduism" was diminished. Rural and devotional movements arose, along with Shaivism, Vaisnavism, Bhakti and Tantra, though "sectarian groupings were only at the beginning of their development". Religious movements had to compete for recognition by the local lords. Buddhism lost it's position, and began to disappear in India.


In the same period Vedanta changed, incorporating Buddhist thought and it's emphasis on Consciousness and the working of the mind. Buddhism, which was supported by the ancient Indian urban civilisation lost influence to the traditional religions, which were rooted in the countryside. In Bengal, Buddhism was even prosecuted. But at the same time, Buddhism was incorporated into Hinduism, when Gaudapada used Buddhist Philosophy to reinterpret the Upanishads. This also marked a shift from Atman and Brahman as a "living substance" to "maya-vada", where Atman and Brahman are seen as "pure Knowledge-Consciousness". According to Scheepers, it is this "maya-vada" view which has come to dominate Indian thought.


===Spread of Tantra===



Buddhist bells.jpg

Tantric movements led to the formation of many esoteric schools of Hinduism and Buddhism. It has influenced the Hindu, Sikh, Bön, Buddhist, and Jain religious traditions and spread with Buddhism to East Asia and Southeast Asia.




===Practices===


Rather than a single coherent system, Tantra is an accumulation of practices and ideas. Because of the wide range of communities covered by the term tantra, it is challenging and problematic to describe tantric practices definitively.


Goal of Tantra


Tantric ritual seeks to access the supra-mundane through the mundane, identifying the microcosm with the macrocosm. The Tantric aim is to sublimate rather than to negate relative reality.

The Tantric practitioner seeks to use prana, an energy that flows through the Universe (including one's own Body) to attain goals that may be spiritual, material or both.


The Tantric Path


Long training is generally required to master Tantric methods, into which pupils are typically initiated by a Guru.

Various techniques are used as aids for Meditation and for the achievement of spiritual and magical Power:



    Yoga, including breathing techniques and postures (asana), is employed to subject the Body to the control of the will;

    Mudras, or gestures;

    Mantras or syllables, words and phrases;

    Mandalas;

    Yantras, symbolic diagrams of the forces at work in the Universe;

    Identification with deities. (See Anuttarayoga Tantra for Tibetan Buddhist ideas.)


The process of sublimation consists of three phases:


Cremation.jpg



    Purification


    Elevation

    "Reaffirmation of identity on the plane of pure Consciousness"


===Classifications of practices===



Statue of the Tantric goddess Kali from Dakshineswar, West Bengal, India; along with her Yantra.


Avalon provides a dichotomy of the "Ordinary Ritual" and the "Secret Ritual".

The methods employed by Dakshinachara (right-handpath) interpretations of Tantra are very different from the methods used in the pursuit of the Vamachara (left-hand path).


Mantra, yantra, nyasa



Linguistically the three words mantram, tantram and yantram are related in the ancient traditions of India, as well as phonologically. Mantram denotes the chant, or "Knowledge."

Tantram denotes philosophy, or ritual actions. Yantram denotes the means by which a human is expected to lead his Life.


The Mantra and yantra are instruments to invoke specific Hindu deities such as Shiva, Shakti, or Kali.

Similarly, puja may involve focusing on a yantra or Mandala associated with a deity.


Each Mantra is associated with a specific Nyasa. Nyasa involves touching various parts of the Body with specific portions of the Mantra. This is considered to be invoking presence of the deity of the Mantra inside the Body.

There are various types of Nyasas - The most important of them being Kara Nyasa and Anga Nyasa.


Identification with deities



Tantra, as a development of early Hindu-Vedic thought, embraced the Hindu gods and goddesses, especially Shiva and Shakti, along with the Advaita philosophy that each represents an aspect of the ultimate Para Brahman, or Adi Parashakti.


These deities may be worshipped externally with Flowers, Incense, and other offerings, such as singing and Dancing. These Tantric practices Form the foundation of the ritual temple dance of the devadasis, and are preserved in the Melattur style of Bharatanatyam by Guru Mangudi Dorairaja Iyer.



Visualisation


La Vajrabhairava.jpg

These deities are engaged internally as attributes of Ishta Devata meditations, the practitioners either visualizing themselves as the deity, or experiencing the darshan (the [[vision of the deity.


During Meditation the initiate identifies with any of the numerous Hindu gods and goddesses, visualizes them and internalises them, a process likened to sexual courtship and consummation.

The Tantrika practitioner may use visualizations of deities, identifying with the deity so that the aspirant "becomes" the Ishta-Deva or meditational deity.


Three classes devotees

In Hindu Tantra practices when bringing together the deity and the devotee, they use both Meditation and ritual practices. These practices are divided into three classes of devotees:


the animal,

heroic,

and the divine.

In the divine devotee, the rituals are internal. The divine devotee is the only one that can attain the object of the rituals, which are directed to Awakening kundalini energy.



==Vamamarga - Secret ritual==



Secret ritual may include any or all of the elements of ordinary ritual, either directly or substituted, along with other sensate rites and themes such as a feast (representing Food, or sustenance), coitus (representing sexuality and procreation), the charnel grounds (representing Death and transition) and defecation, urination and vomiting (representing waste, renewal, and fecundity). It is this sensate inclusion that prompted Zimmer's praise of Tantra's World-affirming attitude:


    
In the Tantra, the manner of approach is not that of Nay but of Yea ... the World attitude is affirmative ... Man must approach through and by means of nature, not by rejection of nature.


Arthur Avalon states that the Panchatattva Chakrapuja and Panchamakara involve:

    

Worship with the Pañcatattva generally takes place in a Cakra or circle composed of men and women... sitting in a circle, the Shakti (or female practitioner) being on the Sadhaka's (male practitioner's) left. Hence it is called Cakrapuja. ...There are various kinds of Cakraproductive, it is said, of differing fruits for the participator therein.

Avalon also provides a series of variations and substitutions of the Panchatattva (Panchamakara) "elements" or tattva encoded in the Tantras and various tantric traditions, and affirms that there is a direct correlation to the Tantric Five Nectars and the Mahābhūta.



===Sexual rites===



This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2011)

KURUKULLA0lg.jpg

Although popularly equated with Tantra in its entirety in the West, such sexual rites were historically practiced by a minority of sects. For many practicing lineages, these maithuna practices progressed into psychological symbolism.


Origins


According to White, sexual rites of Vamamarga may have emerged from early Hindu Tantra as a practical means of catalyzing biochemical transformations in the Body to facilitate heightened states of awareness. These constitute a vital offering to Tantric deities.


Sexual rites may have also evolved from clan initiation ceremonies involving transactions of sexual fluids.

Here the female initiate is inseminated or ensanguined with the sexual emissions of the male consort, sometimes admixed with the semen of the Guru.

The Tantrika is thus transformed into a son of the clan (kulaputra) through the grace of his consort. The clan fluid (kuladravya) or clan nectar (kulamrita) is conceived as flowing naturally from her womb.



Religious aims



Later developments in the rite emphasize the primacy of bliss and divine union, which replace the more bodily connotations of earlier forms.


When enacted as enjoined by the Tantras, the ritual culminates in a sublime experience of infinite awareness for both participants. Tantric texts specify that sex has three distinct and separate purposes—procreation, pleasure, and liberation. Those seeking liberation eschew frictional orgasm for a higher Form of ecstasy. Several sexual rituals are recommended and practiced. These involve elaborate and meticulous preparatory and purificatory rites.


The sexual act itself balances energies coursing within the pranic ida and pingala channels in the subtle bodies of both participants. The sushumna nadi is awakened and kundalini rises upwards within it. This eventually culminates in Samadhi, wherein the respective individual personalities and identities of each of the participants are completely dissolved in a unity of cosmic Consciousness.


Tantrics understand these acts on multiple levels. The male and female participants are conjoined physically, and represent Shiva and Shakti, the male and female principles. Beyond the physical, a subtle fusion of Shiva and Shakti energies takes place, resulting in a united energy field. On an individual level, each participant experiences a fusion of one's own Shiva and Shakti energies.

Kurukulla-1.jpg




===Doctrines===



Defined primarily as a technique-rich style of spiritual practice, Tantra has no single coherent Doctrine. It developed different teachings in connection with the different religions that adopted the Tantric method. These teachings tended to support and validate the practices of Tantra.

These practices, in their classical Form, are more oriented to the married Householder than the monastic or solitary renunciant. They exhibited what may be called a World-embracing rather than a World-denying character.

Tantra, especially in its nondual forms, rejected the renunciant values of Patañjalian yoga, offering instead a vision of the whole of reality as the self-expression of a single, free and blissful Divine Consciousness under whatever name, whether Śiva or Buddha-nature.



===The World is real===



Since the World was viewed as real, not illusory, this Doctrine was a significant innovation over and against previous Indian philosophies, which tended to picture the Divine as absolutely transcendent and/or the World as Illusion. The practical consequence of this view was that not only could householders aspire to spiritual liberation in the Tantric system, they were the type of practitioner that most Tantric manuals had in mind.

Furthermore, since Tantra dissolved the dichotomy of spiritual versus mundane, practitioners could entail every aspect of their daily lives into their spiritual growth process, seeking to realize the divine that is both transcendent and immanent. Tantric spiritual practices and rituals thus aim to bring about an inner realization of the Truth that "Nothing exists that is not Divine" (nāśivaṃ vidyate kvacit), bringing freedom from Ignorance and from the cycle of Suffering (Saṃsāra) in the process.

In fact, tantric visualizations are said to bring the meditator to the core of his humanity and oneness with transcendence. Tantric meditations do not serve the function of training or practicing extra beliefs or unnatural ways. On the contrary, the transcendence that is reached by such meditative work does not construct anything in the mind of the practitioner, but actually deconstructs all pre-conceived notions of the human condition.

The barriers that constrict thinking to limitation-namely, cultural and linguistic frameworks-are completely removed. This allows the person to experience total liberation and then unity with ultimate Truth or reality.


Evolution and involution


M-bud10.jpg

According to Tantra, "being-Consciousness-bliss" or Satchidananda has the [[Power] of both self-Evolution and self-involution]]. Prakriti or "reality" evolves into a multiplicity of creatures and things, yet at the same time always remains pure Consciousness, pure being, and pure bliss. In this process of Evolution, Maya (Illusion) veils Reality and separates it into opposites, such as conscious and Unconscious, pleasant and unpleasant, and so forth. If not recognized as Illusion, these opposing determining conditions bind, limit and Fetter (pashu) the individual (jiva).

Generally speaking, the Hindu God and goddess Shiva and Shakti are perceived as separate and distinct. However, in Tantra, even in the process of Evolution, Reality remains pure Consciousness, pure being and pure bliss, and Tantra denies neither the act nor the fact of this process. In fact, Tantra affirms that both the World-process itself, and the individual jiva, are themselves Real. In this respect, Tantra distinguishes itself both from pure dualism and from the qualified non-dualism of Vedanta.


Evolution, or the "outgoing current," is only half of the functioning of Maya. Involution, or the "return current," takes the jiva back towards the source, or the root of Reality, revealing the infinite. Tantra is understood to teach the method of changing the "outgoing current" into the "return current," transforming the Fetters created by Maya into that which "releases" or "liberates." This view underscores two maxims of Tantra: "One must rise by that by which one falls," and "the very poison that kills becomes the elixir of Life when used by the wise."



===Scripture===


The primary sources of written Hindu Tantric lore are the agama, which generally consist of four parts:

 delineating metaphysical Knowledge (jnana),

contemplative procedures (yoga),

ritual regulations (kriya),

and ethical and religious injunctions (charya).


Schools and lineages affiliate themselves with specific agamic traditions. Hindu tantra

exists in Shaiva, Vaisnava, Ganapatya, Saura and Shakta forms, amongst others, so that individual tantric texts may be classified as Shaiva Āgamas, Vaishnava Pāñcarātra Saṃhitās, and Shakta Tantras, though there is no clear dividing line between these works. The expression Tantra generally includes all such works.


Influence on Asian religions


The historical significance of the Tantric method lies in the fact that it impacted every major Indian religion extant in the early medieval period (c. 500 – 1200 CE): thus the Hindu sects of Shaivism, Shaktism and Vaishnavism, as well as Buddhism and Jainism all developed a well-documented Body of Tantric practices and related doctrines. Even Islam in India was influenced by Tantra.


Tantric ideas and practices spread far outside of India, into Tibet, Nepal, China, Japan, Cambodia, Vietnam, and Indonesia. Today, it is Tibetan Buddhism and various forms of Hinduism that show the strongest Tantric influence, as well as the international postural yoga movement and most forms of American alternative spirituality grouped under the New Age rubric.



Vedic tradition

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Various orthodox Brahmanas routinely incorporate Tantric rituals in their daily activities (Ahnikas). For example, [[sarvA~nga-nyasas and kara-nyAsas (Tantric techniques for placing various deities) are part of Chanting tracts such as the rudra-prashna of the yajur veda and Vishnu-sahasra-nama; and Gayatri-Avahanam is a common part of Sandhyavandanam in south India. Orthodox temple archakas of various sects profess to follow rules laid out in Tantric texts, for example priests of the Iyengar sect prefer to follow Pañcaratra Agamas.


However, it has been claimed that orthodox Vedic traditions were antagonistic to Tantra. André Padoux notes that in India tantra is marked by a rejection of orthodox Vedic tenets. Moriz Winternitz, in his review of the literature of tantra, points out that, while Indian tantric texts are not positively hostile to the Vedas, they may regard The Precepts of the Vedas as too difficult for our age, while an easier cult and an easier Doctrine have been revealed in them. Many orthodox

Brahmans who accept the authority of the Vedas reject the authority of the Tantras. Although later Tantric writers wanted to base their doctrines on the Vedas, some orthodox followers of the Vedic tradition invariably referred to Tantra in a spirit of denunciation, stressing its anti-Vedic character.


Shaiva Tantra


The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta.



The word "Tāntrika" is used for followers of the Tantras in Shaivism.



===Yoga===



Shaiva tantra gave us the Hatha Yoga manuals, such as the 15th century Hathayoga Pradīpikā and the 16th century Gheranda Samhitā. It is from these manuals that most modern Knowledge of Yoga and the subtle Body derives.


Yoga as it has been inherited in the modern World has its roots in Tantric ritual and in secondary passages (pādas) within Tantric scriptures. The practices of Mantra, āsana (seat/pose), sense-withdrawal (pratyāhāra), Breath-regulation (prānāyāma), mental (mantric) fixation (dhāranā), Meditation (Dhyāna), mudrā, the subtle Body (sukshma shārīra) with its energy

centers (chakras, ādhāras, granthis, etc.) and channels (nādīs), as well as the phenomenon of Kundalinī Shakti are but a few of the tenets that comprise Tantric Yoga. While some of these derive from earlier, pre-Tantric sources, such as the Hindu Upanishads and the Yoga Sūtra, they were greatly expanded upon, ritualized, and philosophically contextualized in these medieval Tantras.


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Fernando Estévez Griego, describing the Gheranda Samhita as being a tantric text, says that Raja Yoga means "Samadhi" from the tantric point of view.



===Buddhist Tantra===


Vajrayana comprises the scriptures and lineages founded by the Indian Mahasiddhas.


According to Tibetan Buddhist Tantric master Lama Thubten Yeshe:

    ...each one of us is a union of all universal energy. Everything that we need in order to be complete is within us right at this very moment. It is simply a matter of being able to recognize it. This is the tantric approach.




===Western views===



The Sri Yantra (shown here in the three-dimensional projection known as Sri Meru or Maha Meru used mainly in rituals of the Srividya Shakta sects) is central to most Tantric forms of Shaktism.


The first Western scholar to take the study of Tantra seriously was Sir John Woodroffe (1865–1936), who wrote about Tantra under the pen name Arthur Avalon. He is generally held as the "founding father of Tantric studies." Unlike previous Western scholars, Woodroffe was an ardent advocate for Tantra, defending Tantra against its many critics and presenting Tantra as an

ethical philosophical system greatly in accord with the Vedas and Vedanta. Woodroffe himself practiced Tantra as he saw and understood it and, while trying to maintain his scholastic objectivity, was considered a student of Hindu Tantra (in particular Shiva-Shakta) tradition.



===Further development===


Following Sir John Woodroffe, a number of scholars began to actively investigate Tantric teachings. These included a number of scholars of comparative religion and Indology, such as: Agehananda Bharati, Mircea Eliade, Julius Evola, Carl Jung, Giuseppe Tucci and Heinrich Zimmer.


According to Hugh Urban, Zimmer, Evola and Eliade viewed Tantra as "the culmination of all Indian thought: the most radical Form of spirituality and the archaic Heart of aboriginal India", and regarded it as the ideal religion of the modern era. All three saw Tantra as "the most transgressive and violent path to the sacred."


In the modern World


Following these first presentations of Tantra, other more popular authors such as Joseph Campbell helped to bring Tantra into the imagination of the peoples of the West. Tantra came to be viewed by some as a "cult of ecstasy", combining sexuality and spirituality in such a way as to act as a corrective force to Western repressive attitudes about sex.


As Tantra has become more popular in the West it has undergone a major transformation. For many modern readers, "Tantra" has become a synonym for "spiritual sex" or "sacred sexuality," a belief that sex in itself ought to be recognized as a sacred act which is capable of elevating its participants to a more sublime spiritual plane. Though Neotantra may adopt many of the concepts and terminology of Indian Tantra, it often omits one or more of the following: the traditional reliance on guru parampara (the guidance of a Guru), extensive meditative practice, and traditional rules of conduct—both moral and ritualistic.



According to one author and critic on religion and politics, Hugh Urban:

    
Since at least the time of Agehananda Bharati, most Western scholars have been severely critical of these new forms of pop Tantra. This "California Tantra" as Georg Feuerstein calls it, is "based on a profound misunderstanding of the Tantric path. Their main error is to confuse Tantri bliss ... with ordinary orgasmic pleasure.


Urban goes on to say that he himself doesn't consider this "wrong" or "false" but rather "simply a different interpretation for a specific historical situation."

Source

Wikipedia:Tantra

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