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This non-Vedic path was often termed Mantramarga "The way of mantras" or Tantrasastra "Tantra teaching". One of the most well known comments on this dichotomy is Kulluka Bhatta's statement in his 15th century commentary to the Manusmriti which states that revelation sruti is twofold — Vedic and Tantric.

They are also considered to be more effective during the Kali Yuga, a time of much passion kama. However, tantric thinkers like Abhinavagupta , while considering tantra as superior, do not totally reject Vedic teachings, and instead consider them valid on a lower level since they also derive from the same source, the supreme Godhead.

There are various Hindu tantric traditions within Shaivism, Shaktism and Vaishnavism. Since tantric rituals became so widespread, certain forms of tantra were eventually accepted by many orthodox Vedic thinkers such as Jayanta Bhatta and Yamunacarya as long as they did not contradict Vedic teaching and social rules.

For example, Kumarila Bhatta wrote that one should have no contact with tantrikas nor speak to them. This tradition promotes the Skull observance Kapalavrata , that is, carrying a skull, a skull staff khatavanga and worshipping in cremation grounds.

It includes sexual rituals, sanguinary practices, the ritual consumption of liquor and the importance of spirit possession. According to David B.

Gray, this school integrated elements from both of these traditions, "the end result was a nondualistic system in which the transgressive elements were internalized and hence rendered less offensive to the orthodox.

Though it takes much of its philosophical and doctrinal system from Kashmir Shaivism, it generally avoids the transgressive elements and is orthodox or "right handed".

Bhaskararaya 18th century is considered a key thinker of this tradition. This tradition produced a number of tantric texts, most of which are lost.

However, this sect does not identify itself as "tantric". According to Padoux, "from the doctrinal point of view, they are nearer to brahmanical orthodoxy proudly asserted by some of their affiliates and their mantras are indeed often Vedic.

There are various Buddhist tantric traditions throughout Asia which are called by different names such as Vajrayana, Secret Mantra, Mantrayana and so on.

Nepalese Newar Buddhism meanwhile is still practiced in the Kathmandu Valley by the Newar people. The tradition maintains a canon of Sanskrit texts, the only Buddhist tantric tradition to still do so.

Buddhist Tantric practices and texts which developed from the 5th to the 8th centuries were translated into Chinese and are preserved in the Chinese Buddhist canon as well as in the Dunhuang manuscripts.

In the Sikh literature, the ideas related to Shakti and goddess reverence attributed to Guru Gobind Singh , particularly in the Dasam Granth , are related to tantra ideas found in Buddhism and Hinduism.

The Jain worship methods, states Ellen Gough, were likely influenced by Shaktism ideas, and this is attested by the tantric diagrams of the Rishi-mandala where the Tirthankaras are portrayed.

One of the main elements of the Tantric literature is ritual [] [note 5] Rather than one coherent system, Tantra is an accumulation of practices and ideas from different sources.

As Samuel writes, the tantric traditions are "a confluence of a variety of different factors and components. However, there are sets of practices and elements which are shared by numerous tantric traditions, and thus a family resemblance relationship can be established among them.

Different scholars give different main features of tantra. For example, David N. Lorenzen writes that tantra shares various "shamanic and yogic" practices, worship of goddesses, association with specific schools like the Kaulas and Kapalikas, as well as tantric texts.

According to Anthony Tribe, a scholar of Buddhist Tantra , Tantra has the following defining features: []. There are a wide array of Tantric techniques or spiritual practices sadhana such as: [].

Worship or puja in Hindu Tantra differs from Vedic forms somewhat. While in the Vedic practice of yajna there are no idols, shrines, and symbolic art, in tantra they are important means of worship.

These rituals are not so much a succession of actions as a play of mentally visualized and experienced images, a situation common to all Tantric traditions, where rites, meditation, and yoga are exercises in creative identifying imagination.

This impurity can be removed by ritual action along with proper knowledge. The initial step in this path is the ritual of initiation diksa , which opens to door to future liberation at death.

In the non-dualistic and transgressive or "left hand" traditions like the Kali cults and the Trika school, rituals and pujas can include certain left hand path elements that are not found in the more orthodox traditions.

These transgressive elements include the use of skulls and other human bone implements as part of the Kapalika vow , fierce deities like Bhairava, Kubjika and Kali which were used as part of meditative visualizations, ritual possession by the deities avesa , sexual rites and offering the deity as well as consuming certain impure substances like meat, alcohol and sexual fluids.

Let us also note that for the nondualistic Saiva systems, the Yoginis were not active merely in the world of spirits; they were also powers present in humans — mistresses of their senses, governing their affects, which acquired an intensity and super-natural dimension through this divinization.

This led adepts to an identification of their individual consciousness with the infinite divine Consciousness, thus also helping them transcend the sexual plane.

In both the Buddhist and Saiva contexts, the sexual practices are often seen as a way to expand one's consciousness through the use of bliss.

Tantric yoga is first and foremost an embodied practice, which is seen as having a divine esoteric structure. As noted by Padoux, tantric yoga makes use of an "mystic physiology" which includes various psychosomatic elements sometimes called the " subtle body ".

This imaginary inner structure includes chakras "wheels" , nadis "channels" , and energies like Kundalini, Chandali, different pranas and vital winds, etc.

The tantric body is also held to be a microcosmic reflection of the universe, and is thus seen as containing gods and goddeses.

The use of mantras is one of the most common and widespread elements of tantric practice. They are used in rituals as well as during various meditative and yogic practices.

Mantra recitation japa is often practiced along with nyasa "depositing" the mantra , mudras "seals", i. Nyasa involves touching various parts of the body while reciting mantra, which is thought to connect the deity with the yogis body and transform the body into that of the deity.

Mantras are also often visualized as being located within the yogi's body as part of tantric meditations. The next set of five syllables HA SA KA HA LA HRIM is visualized in the heart chakra and the third cluster SA KA LA HRIM in the cakra between the eyebrows.

The yogi is further instructed to lengthen the enunciation of the M sound at the end of the HRIM syllable, a practice called nada phonic vibration.

This practice goes through various increadingly subtle stages until it dissolves into the silence of the Absolute. Another common element found in tantric yoga is the use of visionary meditations in which tantrikas focus on a vision or image of the deity or deities , and in some cases imagine themselves as being the deity and their own body as the body of the deity.

In other meditations, the deities are visualized as being inside the tantrika's body. The rest of the trident is imaged positioned along the central axis of the yogi's body, with the blazing corpse of Shiva visualized in the head.

Yantra are mystical diagrams which are used in tantric meditation and ritual. They are usually associated with specific Hindu deities such as Shiva, Shakti, or Kali.

Similarly, a puja may involve focusing on a yantra or mandala associated with a deity. According to David Gordon White , geometrical mandalas are a key element of Tantra.

Mandalas symbolically communicate the correspondences between the "transcendent-yet-immanent" macrocosm and the microcosm of mundane human experience.

Mandalas and Yantras may be depicted in various ways, on paintings, cloth, in three dimensional form, made out of colored sand or powders, etc.

Tantric yoga also often involves the mental visualization of a mandala or yantra. This is usually combined with mantra recitation and other ritual actions as part of a tantric sadhana practice.

While tantra involves a wide range of ideas and practices which are not always of a sexual nature, Flood and Padoux both note that in the West, Tantra is most often thought of as a kind of ritualized sex or a spiritualized yogic sexuality.

In the tantric traditions which do use sex as part of spiritual practice this refers mainly to the Kaulas, and also Tibetan Buddhism , sex and desire are often seen as a means of transcendence that is used to reach the Absolute.

Thus, sex and desire are not seen as ends in themselves. Because these practices transgress orthodox Hindu ideas of ritual purity, they have often given tantra a bad image in India, where it is often condemned by the orthodox.

According to Padoux, even among the traditions which accept these practices, they are far from prominent and practiced only by a "few initiated and fully qualified adepts".

The first Western scholar to seriously study Tantra was John Woodroffe — , who wrote about Tantra under the pen name Arthur Avalon and is known as the "founding father of Tantric studies".

All three saw Tantra as "the most transgressive and violent path to the sacred". From Wikipedia, the free encyclopedia.

Esoteric traditions of Hinduism and Buddhism. Tantric art. Clockwise from upper left: Vajrayogini Buddhist , Sri Yantra Hindu , Chakra illustration, Deities in maithuna , Kalachakra Mandala , Lalita Tripurasundari.

Adi Parashakti Supreme Shiva - Shakti Parvati Durga Mahavidya Kali Lalita Matrikas Lakshmi Saraswati More.

Scriptures and texts. Tantras Vedas Shakta Upanishads Devi Sita Tripura Devi Bhagavatam Devi Mahatmyam Lalita Sahasranama Kalika Purana Saundarya Lahari Abhirami Anthadhi.

Vidya margam Vamachara Dakshinachara Kula margam Srikulam Kalikulam Trika Kubjikamata. Bhaskararaya Krishnananda Agamavagisha Ramprasad Sen Ramakrishna Abhirami Bhattar.

Yoga Yoni Kundalini Panchamakara Tantra Yantra. Festivals and temples. Navaratri Durga Puja Lakshmi Puja Kali Puja Saraswati Puja Teej Shakti Peetha.

Main traditions. Vaishnavism Shaivism Shaktism Smartism. Rites of passage. Philosophical schools. Gurus, saints, philosophers. Krishnamurti Sai Baba Vivekananda Nigamananda Yogananda Ramachandra Dattatrya Ranade Tibbetibaba Trailanga.

Other texts. Text classification. Varna Brahmin Kshatriya Vaishya Shudra Dalit Jati Persecution Nationalism Hindutva. Other topics. Tantrism Mahasiddha Sahaja.

Buddhahood Bodhisattva Kalachakra. Generation stage Completion stage Phowa Tantric techniques : Fourfold division: Kriyayoga Charyayoga Yogatantra Anuttarayogatantra Twofold division: Inner Tantras Outer Tantras Thought forms and visualisation: Mandala Mantra Mudra Thangka Yantra Yoga : Deity yoga Dream yoga Death yoga Ngöndro Guru yoga " Lama " yoga Luminosity yoga Sex yoga.

Ganachakra Ullambana Puja. Tantric texts. Symbols and tools. Damaru Ghanta Kila Vajra Yab-Yum. Ordination and transmission. Pointing-out instruction Samaya Vajracharya.

Elements of Tantrism. Clockwise from upper left: Mantra Buddhist , Mandala Hindu , Yantra of Kali , Skull cup Kapala , Nadis and Chakras Tibetan , Deities depicted in sexual union.

These are neither compulsory nor universal in Tantrism. Main articles: Tantras Hinduism and Tantras Buddhism.

Main article: Vajrayana. See also: Tantric sex. The Book of Protection: Paritta. Kandy: Buddhist Publication Society.

SABHI Students for the Awareness of Buddhist Heritage of India , Delhi, India. Journal of Religious History Vol. Red: An Ethnographic Study of Cross-Pollination Between the Vedic and the Tantric, , International Journal of Hindu Studies; Special Issue.

The Development of Perfection: The Interiorization of Buddhist Ritual in the Eight and Ninth Centuries. Journal of Indian Philosophy Some claim ritual is the most efficacious means of religious attainment, while others assert that knowledge is more important".

Teaching Buddhism: New Insights on Understanding and Presenting the Traditions. Oxford University Press. It is important to note the use of this term in a plural form.

Tantric or esoteric Buddhist traditions are multiple and also originated as multiple, distinct traditions of both text and practice". Payne Tantric Buddhism in East Asia.

Simon and Schuster. The Tantric Age: A comparison of Shaiva and Buddhist Tantra. Bagchi, P. Evolution of the Tantras, Studies on the Tantras.

Kolkata: Ramakrishna Mission Institute of Culture. Second Revised Edition Banerjee, Sures Chandra A Brief History of Tantra Literature.

Kolkata: Naya Prokash. Banerjee, Sures Chandra Companion to Tantra. Abhinav Publications. Barrett, Ron Aghor Medicin. University of California Press.

Beer, Robert The Handbook of Tibetan Buddhist Symbols. Serindia Publications. Berkson, Carmel The caves at Aurangabad: early Buddhist Tantric art in India.

Bisschop, Peter C. In Goodall at al. Indological Studies, vol. Brooks, Douglas Renfrew The Secret of the Three Cities: An Introduction to Hindu Sakta Tantrism.

University of Chicago Press. Brown, Robert. Cavendish, Richard The Great Religions. Arco Publishing. Cort, John E.

David Gordon White ed. Tantra in Practice. Motilal Banarsidass. Davidson, Ronald M. Indian Esoteric Buddhism. Columbia University Press.

Indian Esoteric Buddhism: A Social History of the Tantric Movement. Deussen, Paul Sixty Upanishads of the Veda, Volume 1.

Dyczkowski, Mark S. The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism. The Canon of the Saivagama and the Kubjika: Tantras of the Western Kaula Tradition.

State University of New York Press. Einoo, Shingo, ed. Genesis and Development of Tantrism. University of Tokyo.

Felch, Susan M. The Cambridge Companion to Literature and Religion. Cambridge University Press. Feuerstein, Georg Tantra: The Path of Ecstasy.

Shambhala Publications. Hohm Press. Flood, Gavin D. An Introduction to Hinduism. Flood, Gavin The Tantric Body, The Secret Tradition of Hindu Religion.

Fraser-Lu, Sylvia; Stadtner, Donald M. Buddhist Art of Myanmar. Yale University Press. Ghose, Rajeshwari Motilal Banarsidass Publications.

Goudriaan, Teun Teun Goudriaan; Sanjukta Gupta eds. Otto Harrassowitz Verlag. Gray, David B. Oxford Research Encyclopedia of Religion. Retrieved 7 October Tantric Traditions in Transmission and Translation.

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Tantra Biberach Bitte beachten Sie, dass bei einer Ablehnung womöglich nicht mehr alle Funktionalitäten der Seite zur Verfügung stehen. Yoga Publications Trust. Anthem Press. This period has been referred to as the "Tantric Age" by some scholars due to prevalence of Tantra. Richard Payne states that Tantra has been commonly but incorrectly associated with sex, given popular culture's prurient obsession with intimacy. Timalsina, S. Coffee Ganzkörper Peeling Coffee Ganzkörper Peeling Familien Inzest Porno echter Wachmacher für die Haut ist das Coffee Peeling. In the 10th and 11th centuries, both Shaiva and Buddhist tantra evolved into more tame, philosophical and liberation oriented religions. Another common element found in tantric yoga is the use of visionary meditations in which tantrikas focus on a vision Tantra Biberach image of the deity or deitiesand in some cases imagine themselves as being the deity and their own body Sexy Frauen Busen the body of the deity. Beer, Robert Free Porn Deutsche Amateure Shaivism, this development is often associated with the Kashmiri master Abhinavagupta c. These practices were adopted by Kapalika styled ascetics and Nutten In MeuNchengladbach the early Nath siddhas. New Delhi: Oriental Books Reprint Corporation.

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