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Denise C. Onofrey, MA, NCC - Incorporating tantra into your lifestyle need not involve another person—or even sex, for that matter. Through. Tantric sex is easier than you think! Try our fun guide to some simple tantric sex positions and take your love life to a whole new level. Modern tantra (aka "neotantra") is a type of sexual activity based on a very old set of discoveries about the human body and Here is a helpful Wikipedia page.

What is the definition of tantric sex? Learn how tantric sex can rejuvenate lovemaking and enhance your sexual experience. Tantric sex is an amazing way to reconnect with your partner and a sure-fire way to an incredible orgasm. Here's how it's done. Although often synonymous with sex, tantra is really about connection — whether that's with yourself or between you and a partner. After all, the.

Modern tantra (aka "neotantra") is a type of sexual activity based on a very old set of discoveries about the human body and Here is a helpful Wikipedia page. Tantric sex is an amazing way to reconnect with your partner and a sure-fire way to an incredible orgasm. Here's how it's done. What is the definition of tantric sex? Learn how tantric sex can rejuvenate lovemaking and enhance your sexual experience.






Tantric techniques :. The term tantrain the Indian traditions, also means any systematic broadly applicable "text, theory, system, method, instrument, tantra or practice". Starting in the early centuries of common era, newly revealed Tantras centering on VishnuShiva or Shakti emerged. Certain modes of non- vedic worship such as Puja are considered tantric in their conception and rituals.

Hindu temple building also generally conforms to the iconography of tantra. The connotation of the word tantra to mean an esoteric practice or religious ritualism is a colonial era European invention. The word appears in the hymns of the Rigveda such as in The term "Tantra" after about BC, in Buddhism, Hinduism and Jainism is a bibliographic category, just like the word Sutra which means "sewing together", mirroring the wiki of "weaving together" in Tantra.

The same Buddhist texts are sometimes referred to as tantra or sutra; for example, Vairocabhisambodhi-tantra is also referred to as Vairocabhisambodhi-sutra. He uses the same example of svatantra as a composite word of "sva" self and tantra, then stating "svatantra" means "one who is self-dependent, one who is his own master, the principal thing for whom is himself", thereby tantra the definition of tantra.

The ancient Mimamsa school of Hinduism uses the term tantra extensively, and its scholars offer various definitions.

For example:. When an action or a thing, once complete, becomes beneficial in wiki matters to one person, or to many people, that is known as Tantra. For example, a lamp placed amidst many priests. Medieval texts present their own definitions of Tantra. Because it elaborates tan copious and profound matters, especially relating to the principles of reality tattva and sacred mantras, and because it provides tantra trait is called a tantra.

The occultist and businessman Pierre Bernard — is widely credited with introducing the philosophy and practices of tantra to the American people, at the same time creating a misleading impression of its connection to sex.

In modern scholarship, Tantra has been studied as an esoteric practice and ritualistic religion, sometimes referred to as Tantrism. There is a wide gap between what Tantra means to its followers, and what Tantra has been represented or perceived as since colonial era writers began commenting on Tantra. One definition, due to Padoux, is found among Tantra practitioners — it is any "system of observances" about the vision of man and the cosmos where correspondences between the inner world of the person and the macrocosmic reality play an essential role.

Another definition, more common among observers and non-practitioners, is some "set of mechanistic rituals, omitting entirely the ideological side". Tantric traditions have been studied mostly from textual and historical perspectives. Anthropological work on living Tantric tradition is scarce, and ethnography has rarely engaged with the study of Tantra. This is arguably a result of the modern construction of Tantrism as occult, esoteric and secret.

Some scholars have tried to demystify the myth of secrecy in contemporary Tantric traditions, suggesting new methodological avenues to overcome the ethical and epistemological problems in the study of living Tantric traditions.

According to Sexuality N. Lorenzen, two different kinds of definitions of Tantra exist, narrow and broad. Richard Payne states that Tantra has been commonly but incorrectly associated with sex, given popular culture's prurient obsession with intimacy.

Tantra has been labelled as the "yoga of ecstasy", driven by senseless ritualistic libertinism. David Gray disagrees with broad generalizations and states that defining Tantra is a difficult task because "Tantra traditions are manifold, spanning several religious traditions and cultural worlds.

As a result they are also diverse, which makes it a significant challenge to come up with an adequate definition". According to Georg Feuerstein"The scope of topics discussed in the Tantras is considerable. The term "tantrism" is a 19th-century European invention not present in any Asian language; [17] compare " Sufism ", of similar Orientalist origin.

According to Padoux, "Tantrism" is a Western term and notion, not a category that is used by the so-called "Tantrists" themselves. Robert Brown similarly notes that "tantrism" is a construct of Western scholarshipnot a concept of the religious system itself. It is a system, adds Brown, that gives each follower the freedom to mix Tantric elements with non-Tantric aspects, to challenge and transgress any and all norms, experiment with "the mundane to reach the supramundane". Teun Goudriaan in his review of Hindu Tantrism, states that Tantrism usually means a "systematic quest for salvation or spiritual excellence" by realizing and fostering the divine within one's own body, one that is simultaneous union of the masculine-feminine and spirit-matter, and has the wiki goal of realizing the "primal blissful state of non-duality".

Tantrism is an overarching term for "Tantric traditions", states David Gray in a review, that combine Vedic, yogic and meditative traditions from ancient Hinduism as well as rival Buddhist and Jain traditions.

While Goudriaan's description is useful, adds Gray, there is no single defining universal characteristic common to all Tantra traditions, being an open evolving system. The Tantrika, to Bhatta, is that literature which forms a parallel part of the Hindu tradition, independent of the Vedic corpus. One of the key differences between the Tantric and non-Tantric traditions — whether it be orthodox Buddhism, Hinduism or Jainism — is their assumptions about the need for monastic or ascetic life.

These orthodox traditions teach renunciation of householder life, a mendicant's life of simplicity and leaving all attachments to become a monk or nun. In contrast, the Tantrika traditions hold, states Sexuality Brown, that "both enlightenment and worldly success" are achievable, and that "this world need not tantra shunned to achieve enlightenment".

According to David Lorenzen, it describes munis sages experiencing Tantra-like "ecstatic, altered states of consciousness" and gaining the ability "to fly on the wind". The two oldest Upanishadic scriptures of Hinduism, the Brihadaranyaka Upanishad in section 4. David Gordon White views Yogini cults as foundational to early tantra but disputes scholars who see their roots in an "autochthonous non-Vedic source" such indigenous tribes or the Indus Valley Civilization.

Ayurveda has primarily been an empirical practice with Vedic roots, but Tantra has been an esoteric, folk movement without grounding that can be traced to anything in Atharvaveda or any other vedic text. A series of artwork discovered in Gandhara, in modern-day Pakistan, dated to be from about 1st century AD, show Buddhist and Hindu monks holding skulls.

One of them shows the Buddha sitting in the center, and on one side sits a Buddhist monk and on the other side sits a Hindu monk. The Mahabharatathe Harivamsathe Devi Mahatmya in the Markandeya Purana all contain references to the fierce, demon-killing manifestations of the Great Goddess, Mahishamardinisexuality is identified with Durga-Parvati. According to Flood, the earliest date for the Tantra texts related to Tantric practices is AD wiki, though most of them were probably composed after the 8th century onwards.

According to Flood, very little is known about who created the Tantras, nor much is known about the social status of these and medieval era Tantrikas. According to this theory, these practitioners would have invited their deities to avesha mam enter methen reverted the role in order to control that deity and gain its power. The early Tantric practices in Indian history are sometimes attributed to the Kapalikas literally, "skull men", also called Somasiddhatins or Mahavartins.

These early historical mentions are in passing and appear to be Tantra-like practices, they are not detailed nor comprehensive presentation tantra Tantric beliefs and practices.

Epigraphic references to the Kaulas Tantric practices are rare. Reference is made in the early 9th century to vama left-hand Tantras of the Kaulas. Tantra probably gained traction after 6th century, post- Gupta Empire era. Sexuality Tantric texts had been written by the 10th century, particularly in Kashmir, Nepal and Bengal.

By the 10th or 11th century, Tantric texts had been translated into regional languages such as Tamil, and Tantric practices probably had spread across South Asia. Tantrism has been so pervasive that all of Hinduism after wiki eleventh century, perhaps with the exception of the vedic Srauta traditionis influenced by it. All forms of SaivaVaisnava and Smarta religion, even those forms which wanted to distance themselves from Tantrism, absorbed elements derived from the Tantras.

The 13th-century Dvaita Vedanta philosopher Madhvacharya wrote copious commentaries on then existing major schools of Indian philosophies and practices, and cited the works of the 10th century Abhinavagupta considered as a major and influential Tantra scholar. Wiki early 20th-century Indian scholar Pandurang Vaman Kane conjectured that Madhvacharya ignored Tantra because it may have been considered scandalous. In contrast, Padoux suggests that Tantra may have been so pervasive by the 13th century that "it was not regarded as being a distinct system.

The Tantra texts and tantric practices involve a wide range of topics, mostly focused on spiritual topics, and not of a sexual nature. However, states Gavin Flood, Tantrism is more known in the West as being notorious for its antinomian elements, stereotypically portrayed as a practice that is esoteric eroticism and ritualized sex in the name of religion, one imbued with alcohol and offering of meat tantra fierce deities. Jayanta Bhattathe 9th-century scholar of the Nyaya school of Hindu philosophy and who commented on Tantra literature, stated that the Tantric ideas and spiritual practices are mostly well placed, but it also has "immoral teachings" such as by the so-called "Nilambara" sect where its practitioners "wear simply one blue garment, and then as a group engage in unconstrained public sex" on festivals.

He wrote, this practice is unnecessary and it threatens fundamental values of society. Sexuality has been a tantra of Tantric practices, sexual fluids have been viewed as "power substances" and used sexuality.

Some extreme texts, states Flood, go further such as the Buddhist text Candamaharosana-tantra advocating consumption sexuality bodily waste products as "power substances", teaching the waste should be consumed as a diet "eaten by all the Buddhas" without slightest disgust. In the Kaula tradition and others where sexual fluids as power substances and ritual sex are mentioned, scholars disagree in their translations, interpretations and practical significance.

Douglas Renfrew Brooks, for example, states that the antinomian elements such as the use of intoxicating substances and sex were not animistic, but were adopted in some Kaula traditions to challenge the Tantric devotee to break down the "distinctions between the ultimate reality of Brahman and the mundane physical and mundane world".

By combining erotic and ascetic techniques, states Brooks, the Tantric broke down all social and internal assumptions, became Shiva-like. In most Hindu and Buddhist Tantra texts, sexuality forms of sexual ritualism is absent. In Jain tantric text, this is entirely absent.

Kama and sex is another wiki of life and a "root of the universe", in the Tantric view, whose purpose extends beyond procreation and is another means to spiritual journey and wiki. Kama is the root of the world's existence. Rituals are the main focus of the Tantras. Because of the wide range of communities covered by the term, it is problematic to describe tantric practices definitively.

Lorenzen, Tantra practices include the following: [62]. A number of techniques sadhana are used as aids for meditation and achieving spiritual power : [].

According to David Gordon Whitemandalas sexuality a key element of Tantra. The mandala is a mesocosm, which mediates between the "transcendent-yet-immanent" macrocosm and the microcosm of mundane human experience.

The godhead is both transcendent and immanent, and the world is regarded as real, and not as an illusion. The goal is not to transcend the world, but to realize that the world is the manifestation of the godhead, while the "I" is "the supreme egoity of the godhead.

The words mantramtantram and yantram are rooted linguistically and phonologically in ancient Indian traditions. Mantram denotes the chant, or "knowledge. Yantram denotes the means by which a person is expected to lead their life. The mantra and yantra are instruments to invoke higher qualities, often associated with 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 at specific parts of the mantra, thought to invoke the deity in the body. The deities are internalised as attributes of Ishta devata meditationswith practitioners visualizing themselves as the deity or experiencing the darshan vision of the deity.

During meditation the initiate identifies with any of the Hindu gods and goddesses, visualising and internalising them in a process similar to sexual courtship and consummation. In Hindu Tantra, uniting the deity and the devotee uses meditation and ritual practices.

These practices are divided among 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 who can attain the object of the rituals awakening energy.

Couples need not adopt the Tantric pantheon in order to benefit from the sexual wisdom of this ancient art. Tantric sexual practices teach us to prolong the act of making love and to utilize potent orgasmic energies more effectively.

Tantra is also health enhancing. In the West, we sometimes view sex as a source of recreation rather than a means of transformation. The goal may be to reach orgasm rather than to pleasure our lover or to connect with him or her more fully. Top 5 Science of Sex Appeal Videos. Top 10 Natural Ways to Boost Libido. Tantric sex might help rekindle the love in your relationship. Pierre Bernard was a pioneering American yogi , scholar, occultist, philosopher, mystic, and businessman.

He claimed to have traveled to Kashmir and Bengal before founding the Tantrik Order of America in Bernard is widely credited with being the first American to introduce the philosophy and practices of yoga and tantra to the American people. Many teachers of this version of tantra believe that sex and sexual experiences are sacred acts, which are capable of elevating their participants to a higher spiritual plane.

Guru Bhagwan Shree Rajneesh , later known as Osho, used his version of tantra in combination with breathing techniques, bio-energy, yoga, and massage in some of the groups at his ashram.

He is the author of many books on meditation, taoism , buddhism , and mysticism , and at least six on tantra. In addition out of his discourses on the Vigyan Bhiarav or Vijnaya-bhairava , the practices for enlightenment resulted in the much longer The Book of Secrets.

One of Osho's students, Margot Anand , founded a school called "Skydancing" tantra. Georg Feuerstein , a German Indologist who also trained in tantra, writes in the epilogue of his book Tantra: Path of Ecstasy :. If we knew more about the history of Tantra in India, we would no doubt find a comparable situation for every generation. This gives would-be Tantrics the opportunity to concoct their own idiosyncratic ceremonies and philosophies, which they can then promote as Tantra.

On the contrary, it took up themes of considerable depth and significance within Western culture, and synthesized them creatively with borrowings from Buddhist and Hindu sources. 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 Urban says he does not consider this "wrong" or "false", but "simply a different interpretation for a specific historical situation.

From Wikipedia, the free encyclopedia. See also: Tantra and Tantra massage. The Serets of Tantric and Shaktic Yoga. Dover Publications NY Anand, Margot The New Art of Sexual Ecstasy. Reference is made in the early 9th century to vama left-hand Tantras of the Kaulas.

Tantra probably gained traction after 6th century, post- Gupta Empire era. Major Tantric texts had been written by the 10th century, particularly in Kashmir, Nepal and Bengal.

By the 10th or 11th century, Tantric texts had been translated into regional languages such as Tamil, and Tantric practices probably had spread across South Asia. Tantrism has been so pervasive that all of Hinduism after the eleventh century, perhaps with the exception of the vedic Srauta tradition , is influenced by it.

All forms of Saiva , Vaisnava and Smarta religion, even those forms which wanted to distance themselves from Tantrism, absorbed elements derived from the Tantras. The 13th-century Dvaita Vedanta philosopher Madhvacharya wrote copious commentaries on then existing major schools of Indian philosophies and practices, and cited the works of the 10th century Abhinavagupta considered as a major and influential Tantra scholar.

The early 20th-century Indian scholar Pandurang Vaman Kane conjectured that Madhvacharya ignored Tantra because it may have been considered scandalous. In contrast, Padoux suggests that Tantra may have been so pervasive by the 13th century that "it was not regarded as being a distinct system. The Tantra texts and tantric practices involve a wide range of topics, mostly focused on spiritual topics, and not of a sexual nature.

However, states Gavin Flood, Tantrism is more known in the West as being notorious for its antinomian elements, stereotypically portrayed as a practice that is esoteric eroticism and ritualized sex in the name of religion, one imbued with alcohol and offering of meat to fierce deities.

Jayanta Bhatta , the 9th-century scholar of the Nyaya school of Hindu philosophy and who commented on Tantra literature, stated that the Tantric ideas and spiritual practices are mostly well placed, but it also has "immoral teachings" such as by the so-called "Nilambara" sect where its practitioners "wear simply one blue garment, and then as a group engage in unconstrained public sex" on festivals.

He wrote, this practice is unnecessary and it threatens fundamental values of society. Sexuality has been a part of Tantric practices, sexual fluids have been viewed as "power substances" and used ritualistically. Some extreme texts, states Flood, go further such as the Buddhist text Candamaharosana-tantra advocating consumption of bodily waste products as "power substances", teaching the waste should be consumed as a diet "eaten by all the Buddhas" without slightest disgust.

In the Kaula tradition and others where sexual fluids as power substances and ritual sex are mentioned, scholars disagree in their translations, interpretations and practical significance. Douglas Renfrew Brooks, for example, states that the antinomian elements such as the use of intoxicating substances and sex were not animistic, but were adopted in some Kaula traditions to challenge the Tantric devotee to break down the "distinctions between the ultimate reality of Brahman and the mundane physical and mundane world".

By combining erotic and ascetic techniques, states Brooks, the Tantric broke down all social and internal assumptions, became Shiva-like.

In most Hindu and Buddhist Tantra texts, extreme forms of sexual ritualism is absent. In Jain tantric text, this is entirely absent. Kama and sex is another aspect of life and a "root of the universe", in the Tantric view, whose purpose extends beyond procreation and is another means to spiritual journey and fulfillment.

Kama is the root of the world's existence. Rituals are the main focus of the Tantras. Because of the wide range of communities covered by the term, it is problematic to describe tantric practices definitively. Lorenzen, Tantra practices include the following: [62]. A number of techniques sadhana are used as aids for meditation and achieving spiritual power : [].

According to David Gordon White , mandalas are a key element of Tantra. The mandala is a mesocosm, which mediates between the "transcendent-yet-immanent" macrocosm and the microcosm of mundane human experience. The godhead is both transcendent and immanent, and the world is regarded as real, and not as an illusion. The goal is not to transcend the world, but to realize that the world is the manifestation of the godhead, while the "I" is "the supreme egoity of the godhead.

The words mantram , tantram and yantram are rooted linguistically and phonologically in ancient Indian traditions. Mantram denotes the chant, or "knowledge.

Yantram denotes the means by which a person is expected to lead their life. The mantra and yantra are instruments to invoke higher qualities, often associated with 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 at specific parts of the mantra, thought to invoke the deity in the body. The deities are internalised as attributes of Ishta devata meditations , with practitioners visualizing themselves as the deity or experiencing the darshan vision of the deity. During meditation the initiate identifies with any of the Hindu gods and goddesses, visualising and internalising them in a process similar to sexual courtship and consummation.

In Hindu Tantra, uniting the deity and the devotee uses meditation and ritual practices. These practices are divided among 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 who can attain the object of the rituals awakening energy.

The Tantra texts of the Vaishnava tradition are the Pancharatra , and typically called the Agamas in the Shaiva traditions. The term "Tantra" in Hindu genre of literature is usually used specifically to refer to Shakta Agamas.

Some Tantra texts in Hinduism are Vedic and others non-Vedic. The means of worship in the Hindu Tantric practice differs from the Vedic form. While the Vedic practice of yajna there are no idols and shrines, in its Tantric traditions, idols and symbolic icons with puja are the means of worship. Tirumular , for example, explained their link as, "the Vedas are the path, and the Agamas are the horse".

Each Tantra-Agama text consists of four parts: [] []. The Tantra-Agama texts of Hinduism present a diverse range of philosophies, ranging from theistic dualism to absolute monism. According to Alexis Sanderson, various classes of Vajrayana literature developed as a result of royal courts sponsoring both Buddhism and Saivism. 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.

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. For Tantric Buddhism, see Vajrayana. For the texts classified as Tantras, see Tantras.

Esoteric traditions of Hinduism and Buddhism. Scriptures and texts. Festivals and temples. Main traditions. Vaishnavism Shaivism Shaktism Smartism. Rites of passage. Philosophical schools. Gurus, saints, philosophers. Other texts. Text classification. Other topics. Tantrism Mahasiddha Sahaja.

Buddhahood Bodhisattva Kalachakra. Ganachakra Ullambana Puja. Tantric texts. Symbols and tools. Ordination and transmission. Pointing-out instruction Samaya Vajracharya. Elements of Tantrism. These are neither compulsory nor universal in Tantrism. Main article: Tantras. Main article: Tantric sex.

Tantric union. Main article: Vajrayana. This section needs expansion. You can help by adding to it. October Aghor Medicine. University of California Press.

Motilal Banarsidass. The Handbook of Tibetan Buddhist Symbols. Serindia Publications. The caves at Aurangabad: early Buddhist Tantric art in India.

Stadtner Buddhist Art of Myanmar. Yale University Press. Urban Felch The Cambridge Companion to Literature and Religion. Cambridge University Press. Signless Signification in Ancient India and Beyond.