Tantra: A History

What is Tantra?

mega.nz/#F!9RowRSzI!HH6Uz0FVoAS5m48jETkVGQ

Westerns would be forgiven for thinking it's something to do with Kama Sutra, but that's certainly NOT the case. Tantra is a word with a lot of connotation. So if “Sutra” means stitch, or suture (as in a single stitch in a bookbinding), Tantra has connotations of binding, continuity, and even 'spine' in the book context. It's the thread holding those stitches together. But that doesn't actually tell us much.

Rig Veda describes wild renunciates who practice alone. While Gordon White asserts that there's little evidence that Tantra is non-Vedic, the Agamic sources assert an oral lineage that's at least as old as the Vedic contact and synchretism. Frederick Smith – a professor of Sanskrit and Classical Indian Religions, views Tantra to be a parallel religious movement to Bhakti movement of the 1st millennium CE. Tantra has been an esoteric, folk movement without grounding.

Tantra means many things; each subsect of Hindi practice has it's own methods of interfacing with Tantra. Some of it involves esoteric sexuality. Slightly more often it's simply a corpus of any given group's occulted or esoteric knowledge. There's Jain tantra, which is asexual, and other groups encode the methods of sacred geometry into tantras. For others it's linguistic knowledge that looks more like Kabbalah than not.

Some of the first reflections of Tantra in history come from the Buddhists. A series of artwork discovered in Gandhara, in modern day Pakistan, dated to be from about 1st century CE, show Buddhist and Hindu monks holding skulls. One of them shows the Buddha sitting in the center, and on his sides a Buddhist monk and a Hindu monk each. The legend corresponding to these artworks is found in Buddhist texts, and describes monks "who tap skulls and forecast the future rebirths of the person to whom that skull belonged".

Other urls found in this thread:

accesstoinsight.org/lib/authors/ireland/wheel417.html
en.wikipedia.org/wiki/Ippolito_Desideri#Journey_to_Tibet
en.wikipedia.org/wiki/António_de_Andrade
en.wikipedia.org/wiki/Johann_Grueber
youtube.com/watch?v=dpmyoKAaHOM
youtube.com/watch?v=AIomqpX3Ek0
youtube.com/watch?v=DQ6ksMys8dg
youtube.com/watch?v=T_I5Ahe8c64
youtube.com/watch?v=bDezBavzams
youtube.com/watch?v=_peUxE_BKcU
shivashakti.com/kaulav.htm
shivashakti.com/deviras2.htm
shivashakti.com/jnana.htm
youtube.com/watch?v=cszoxzntIwI
youtube.com/watch?v=Vr0g2EgWdXI
youtube.com/watch?v=zZ_m7tgPcf4
youtube.com/watch?v=nM95HQ2rpV0
youtube.com/watch?v=0O6IqJAsW0g
youtube.com/watch?v=3SvBrYJVcOE
youtube.com/watch?v=3t3bHV_MSvY
youtube.com/watch?v=aDmI84rmOss
youtube.com/watch?v=O3YLneFhr60
twitter.com/NSFWRedditGif

This probably relates to a few instances in the core Buddhist scriptures.

One of Buddha's early followers was Vaisanga, a man who was almost certainly a kapalika mystic. The following story is in Dhammapada, but we've got fragments of varying detail elsewhere such as the Pali canon and a number of poems attributed to the dude ( accesstoinsight.org/lib/authors/ireland/wheel417.html ):

Once, in Rajagaha, there was a brahmin by the name of Vangisa, who by simply tapping on the skull of a dead person could tell whether that person was reborn in the world of the devas, or of the human beings, or in one of the four lower worlds (apayas). The brahmins took Vangisa to many villages and people flocked to him and paid him ten, twenty or a hundred to find out from him where their various dead relatives were reborn.

On one occasion, Vangisa and his party came to a place not far from the Jetavana monastery. Seeing those people, who were going to the Buddha, the brahmins invited them to come to Vangisa, who could tell where their relatives had been reborn. But the Buddha's disciples said to them, "Our teacher is one without a rival, he only is the Enlightened One." The brahmins took that statement as a challenge and took Vangisa along with them to the Jetavana monastery to compete with the Buddha. The Buddha, knowing their intention, instructed the Bhikkhus to bring the skulls of a person reborn in niraya, of a person reborn in the animal world, of a person reborn in the human world, of a person reborn in the deva world and also of an Arahat.

The five were then placed in a row. When Vangisa was shown those skulls he could tell where the owners of the first four skulls were reborn, but when he came to the skull of the Arahat, he was at a loss. Then the Buddha said, "Vangisa, don't you know? I do know, where the owner of that skull is." Vangisa then asked the Buddha to let him have the magical incantation (mantra) by which he could thus know; but the Buddha told him that the mantra could be given only to a Bhikkhu. Vangisa then told the brahmins to wait outside the monastery, while he was being taught the mantra. Thus, Vangisa became a Bhikkhu and as a Bhikkhu, he was instructed by the Buddha to contemplate the thirty-two constituents of the body. Vangisa diligently practised meditation as instructed by the Buddha and attained Arahatship within a short time.

Ok, so who were these Skull Tappers….? The best bet is that they were, or a forerunner of, the Kapalikas, who are thought to be one of the wellsprings of the Tantric transmissions.

The Kāpālika tradition was a non-Puranic form of Shaivism in India. The word Kāpālikas is derived from kapāla meaning "skull", and Kāpālikas means the "skull-men". The Kāpālikas traditionally carried a skull-topped trident (khatvanga) and an empty skull as a begging bowl. Other attributes associated with Kāpālikas were that they smeared their body with ashes from the cremation ground, revered the fierce Bhairava form of Shiva, engaged in rituals with blood, meat, alcohol, and sexual fluids.

According to David Lorenzen, there is a paucity of primary sources on Kapalikas, and historical information about them is available from fictional works and other traditions who disparage them. Various Indian texts claim that the Kāpālika drank liquor freely, both for ritual and as a matter of habit. The Chinese pilgrim to India in the 7th century, Hsuan Tsang, in his memoir on what is now northwest Pakistan, wrote about Buddhists living with naked ascetics who cover themselves with ashes and wore bone wreathes on their heads, but Hsuan Tsang does not call them Kapalikas or any particular name. Scholars have interpreted these ascetics variously as Digambara Jains, Pashupatas and Kapalikas.

Mattavilasa Prahasana (Devanagari:मत्तविलासप्रहसन), (English: A Farce of Drunken Sport) is a short one-act Sanskrit play. It is one of the two great one act plays written by Pallava King Mahendravarman I (571– 630CE) in the beginning of the seventh century in Tamil Nadu.

Mattavilasa Prahasana opens with the entering of two drunken Kapalikas, Satyasoma and his woman, Devasoma. Full of drunken antics, they stumble from tavern to tavern searching for more alcohol. The Kapalikas are told to be followers of a Saivite sect whose rites included drinking, wild dancing and singing, and ritual intercourse with their partners. As Satysoma asks for more alms, he realizes that he has lost his sacred skull-bowl. Devasoma suggests that he might have left it at the tavern they previously visited. To their dismay, it was not there. Satyasoma suspects that either a dog or a Buddhist monk has taken it.

A Buddhist monk, Nagasena, enters the stage and the Kapalika suggests that he is the culprit-the one who has stolen the skull-bowl. Satyasoma criticizes the Buddhist monk by saying that he steals, lies, and desires liquor, meat and women even though his religion prohibits it. As for Buddhism itself, the Kapali accuses it of stealing ideas from the Mahabharata and the Vedanta. Satyasoma argues with the monk who denies the accusations and the dispute eventually leads to a physical brawl. As the fighting escalates, another mendicant, a Pasupata acquaintance of Satyasoma's, enters and mediates the situation. The drawn-out argument continues until the Buddhist monk, in despair, gives his begging bowl to a delusional Satyasoma.

The Madman enters the stage and in his hand is Satyasoma's real skull-bowl. The madman recovered the bowl from a dog and the skull-bowl is finally returned to its delighted, rightful owner. There is a happy resolution and all characters leave in an amicable fashion.

It is widely held that Mahendra’s play is a satire of the degenerate sects of his day. For example, both the Kapalika and Pasupata sects must have been considered peculiar during Mahendra’s reign, and the king satirizes them in his play. The Kapalikas embodied a serious, yet suspect, religious concept: Tantrism where religious enlightenment is attained through unorthodox rituals. Some of these notorious rituals were Madya (liquor) and Maithuna (ritual intercourse). Meanwhile, these rituals are satirically echoed by Nagasena, the Buddhist monk, who wonders why Buddhism disallows liquor and women. Jainism isn’t spared from Mahendra’s satirical pen as both Devasoma and Satyasoma describe Jains as heretics.

Another sect we have knowledge of is the Kalamukha, a medieval Shaivite sect of the Deccan Plateau who were among the first professional monks of India. Their earliest monasteries were built in Mysore.

Ramanuja, a Vaishnavite acharya, may have confused the Kalamukha with the Kapalikas in his Sri Bhasya work, in which he noted them as eating from a skull and keeping wine. Such practices were common for the Kapalikas but are atypical for the Kalamukhas. His writings may have been coloured by his experienced of being a member of a different school and being forced by the Kalamukhas and other Shavites to leave his native Tamil Nadu. There was also possibly a desire to discredit because of an element of fear or jealousy driven by the then rising popularity of the Kalamukhas. Nandi notes that:

the Kalamukhas were a saivite sect of social and religious reformers with a strong social basis, whereas the Kapalikas were a sect of selfish self-seekers practising queer and gruesome rites at the cremation ground, away from human localities.

Nonetheless, for many years scholars such as R. G. Bhandarkar believed the Kalamukhas to be a more extreme sect than the Kapalikas, despite acknowledging that Ramanuja's written accounta were confused. David Lorenzen believes this error lay in placing emphasis on Ramanuja's skewed written record above that placed on such epigraphical evidence from inscriptions as had been collated by the time Bhandarkar and others analyzed the situation.

For more on Kapalikas and Kalamukhas, you can read… “Kapalikas and Kalamukhas”, which of course is in my Eastern folder.

Coming from these transmissions is the modern Vamachara practices.

Vāmācāra (Sanskrit: वामाचार) is a Sanskrit term meaning "left-handed attainment" and is synonymous with "Left-Hand Path" or "Left-path" (Sanskrit: Vāmamārga).It is used to describe a particular mode of worship or sadhana (spiritual practice) that is not only "heterodox" (Sanskrit: nāstika) to standard Vedic injunction, but extreme in comparison to the status quo.

These practices are often generally considered to be Tantric in orientation. The converse term is dakṣiṇācāra "Right-Hand Path", which is used to refer not only to "orthodox" (Āstika) sects but to modes of spirituality that engage in spiritual practices that not only accord with Vedic injunction but are generally agreeable to the status quo.

Left-handed and right-handed modes of practice may be evident in both orthodox and heterodox schools of Indian religions such as Hinduism, Jainism, Sikhism and Buddhism and is a matter of taste, culture, proclivity, initiation, sadhana and dharmic "lineage" (parampara).

Vamachara is particularly associated with the pancha-makara or the "Five Ms", also known as the pancha-tattva. In literal terms they are: Madya (wine), Mamsa (meat), Matsya (fish), Mudra (cereal), and Maithuna (sexual intercourse). Mudra usually means ritual gestures, but as part of the five Ms it is parched cereal.

Vamachara traditions place strict ritual limits on the use of these literal forms and warn against nonsanctioned use. If so used they encourage the person to sin. Practitioners of vamachara rituals may make symbolic substitutions for these literal things, which are not permitted in orthodox Hindu practice. The fact that tantric practices can be done without involvement with the literal pancha-makara is emphasized by Swami Madhavananda, and said to have been practiced by numerous saints.

Dating from around 850-900 CE, the Siva Sutras and Spandakārikā were the first attempt from the Śākta Śaiva domain to present a non-dualistic metaphysics and gnostic soteriology in opposition to the dualistic exegesis of the Saiva Siddhanta. The Siva Sutras appeared to Vasugupta in a dream, according to tradition. The Spandakārikā was either composed by Vasugupta or his student Bhatta Kallata.

Somananda, the first theologian of monistic Shaivism, was the teacher of Utpaladeva, who was the grand-teacher of Abhinavagupta, who in turn was the teacher of Ksemaraja.

The Kulamārga is a category of Saktism and tantric Saivism which preserves some of the distinctive features of the Kāpālika tradition, from which it is derived. It is subdivided into four subcategories of texts based on the goddesses Kuleśvarī, Kubjikā, Kālī and Tripurasundarī respectively. The Trika texts are closely related to the Kuleśvarī texts and can be considered as part of the Kulamārga.

The Kulamārga is one of the roots of hatha yoga.

What I'm interested in is Uttara Kaula Trika, or Kashmiri Saivism. Trika, a concept of Kashmir Shaivism, refers to the 3 goddesses Parā, Parāparā and Aparā which are named in the Mālinivijayottata-tantra.

Kashmir Shaivism is a group of nondualist Tantric Shaiva exegetical traditions from Kashmir that originated after 850 CE. The Tantrāloka, Mālinīślokavārttika, and Tantrasāra of the Kashmirian Abhinavagupta (975–1025 CE) are formally an exegesis on the Mālinīvijayottara Tantra, although they also drew heavily on the Kali-based Krama subcategory of the Kulamārga.

Abhinavagupta was a philosopher, mystic and aesthetician from Kashmir. He was also considered an influential musician, poet, dramatist, exegete, theologian, and logician – a polymathic personality who exercised strong influences on Indian culture.

He was born in Kashmir in a family of scholars and mystics and studied all the schools of philosophy and art of his time under the guidance of as many as fifteen (or more) teachers and gurus. In his long life he completed over 35 works, the largest and most famous of which is Tantrāloka, an encyclopaedic treatise on all the philosophical and practical aspects of Trika and Kaula (known today as Kashmir Shaivism). Another one of his very important contributions was in the field of philosophy of aesthetics with his famous Abhinavabhāratī commentary of Nāṭyaśāstra of Bharata Muni.

Abhinavagupta's thought was strongly influenced by Buddhist logic.

One of the most important works of Abhinavagupta is Īśvarapratyabhijñā-vimarśini ("Commentary to the Verses on the Recognition of the Lord") and Īśvarapratyabhijñā-vivṛti-vimarśini ("Commentary on the explanation of Īśvarapratyabhijñā"). This treatise is fundamental in the transmission of the Pratyabhijña school (the branch of Kashmir Shaivism based on direct recognition of the Lord) to our days. Another commentary on a Pratyabhijña work – Śivadṛṣtyā-locana ("Light on Śivadṛṣṭi") – is now lost. Another lost commentary is Padārthapraveśa-nirṇaya-ṭīkā and Prakīrṇkavivaraṇa ("Comment on the Notebook") referring to the third chapter of Vākyapadīya of Bhartrihari. Two more philosophical texts of Abhinavagupta are Kathāmukha-tilaka("Ornament of the Face of Discourses") and Bhedavāda-vidāraṇa ("Confrontation of the Dualist Thesis").

Abhinavagupta's most important work on the philosophy of art is Abhinavabhāratī – a long and complex commentary on Natya Shastra of Bharata Muni. This work has been one of the most important factors contributing to Abhinavagupta's fame up until present day. His most important contribution was that to the theory of rasa (aesthetic savour).

This is where Buddhism reenters the dialogue.

Vajrayāna (Sanskrit: वज्रयान, literally meaning either the Diamond Vehicle or Thunderbolt Vehicle) is the tantric corpus of Buddhism.

According to Vajrayāna scriptures, the term Vajrayāna refers to one of three vehicles or routes to enlightenment, the other two being the Śrāvakayāna (also known as the Hīnayāna) and Mahāyāna.

Founded by Indian Mahāsiddhas, Vajrayāna subscribes to Buddhist tantric literature.

Various classes of Vajrayana literature developed as a result of royal courts sponsoring both Buddhism and Saivism. The Mañjusrimulakalpa, which later came to be classified under Kriyatantra, states that mantras taught in the Shaiva, Garuda and Vaishnava tantras will be effective if applied by Buddhists since they were all taught originally by Manjushri. The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja tradition, prescribes acting as a Shaiva guru and initiating members into Saiva Siddhanta scriptures and mandalas. The Samvara tantra texts adopted the pitha list from the Shaiva text Tantrasadbhava, introducing a copying error where a deity was mistaken for a place.

The goal of spiritual practice within the Mahayana and Vajrayana traditions is to become a Bodhisattva (i.e. attainment of a state in which one will subsequently become a Buddha—after some further reincarnation), whereas the goal for Theravada practice is specific to become an arhat (i.e. attain enlightenment with no intention of returning, not even as a Buddha).

"Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils" - 1 Timothy 4:1

In the Sutrayana practice, a path of Mahayana, the "path of the cause" is taken, whereby a practitioner starts with his or her potential Buddha-nature and nurtures it to produce the fruit of Buddhahood. In the Vajrayana the "path of the fruit" is taken whereby the practitioner takes his or her innate Buddha-nature as the means of practice. The premise is that since we innately have an enlightened mind, practicing seeing the world in terms of ultimate truth can help us to attain our full Buddha-nature.

Experiencing ultimate truth is said to be the purpose of all the various tantric techniques practiced in the Vajrayana. Apart from the advanced meditation practices such as Mahamudra and Dzogchen, which aim to experience śūnyatā, the empty nature of the enlightened mind that can see ultimate truth, all practices are aimed in some way at purifying the impure perception of the practitioner to allow ultimate truth to be seen. These may be ngöndro "preliminary practices" or the more advanced techniques of the tantric sādhanā.

Anuttarayoga Tantra (Sanskrit, Tibetan: bla na med pa'i rgyud), often translated as Unexcelled Yoga Tantra or Highest Yoga Tantra, is a term used in Tibetan Buddhism in the categorization of esoteric tantric Indian Buddhist texts that constitute part of the Kangyur, or the 'translated words of the Buddha' in the Tibetan Buddhist canon.

In the New Schools of Tibetan Buddhism, Anuttarayoga Tantra is the highest of four classes and is associated with the Mahamudra route to enlightenment. According to the Gelugpa tradition, in Highest Yoga Tantra, the Buddha taught the most profound instructions for transforming sensual pleasure into the quick path to enlightenment, which in turn depends upon the ability to gather and dissolve the inner winds (Sanskrit: prana) into the central channel through the power of meditation.

>The Tibetan Schools:
Nyingma
"The Ancient Ones" is the oldest school of Tibetan Buddhism and the original order founded by Padmasambhava and Śāntarakṣita. Whereas other schools categorize their teachings into the three yānas or "vehicles", Hīnayāna, Mahāyāna and Vajrayāna, the Nyingma tradition classifies its teachings into Nine Yānas, among the highest of which is Dzogchen. Terma "treasures" (revealed texts) are of particular significance to the Nyingma school.

Kagyu
"Lineage of the (Buddha's) Word". This is an oral tradition which is very much concerned with the experiential dimension of meditation. Its most famous exponent was Milarepa, an 11th-century mystic. It contains one major and one minor subsect. The first, the Dagpo Kagyu, encompasses those Kagyu schools that trace back to the Indian master Naropa via Marpa Lotsawa, Milarepa and Gampopa and consists of four major sub-sects.

Sakya
The "Grey Earth" school represents the scholarly tradition. Headed by the Sakya Trizin, this tradition was founded by Khön Könchok Gyelpo (Wylie: 'khon dkon mchog rgyal po, 1034–1102), a disciple of the great lotsāwa Drogmi Shākya (Wylie: brog mi lo tsā wa ye shes) and traces its lineage to the mahasiddha Virūpa. A renowned exponent, Sakya Pandita, was the great-grandson of Khön Könchok Gyelpo.

Gelug
The "Way of Virtue" school was originally a reformist movement and is known for its emphasis on logic and debate. The order was founded in the 14th to 15th century by Je Tsongkhapa, renowned for both his scholarship and virtue. Its spiritual head is the Ganden Tripa and its temporal one the Dalai Lama.

These first four major schools are sometimes said to constitute the Nyingma "Old Translation" and Sarma "New Translation" traditions, the latter following from the historical Kadam lineage of translations and tantric lineages. Another common but trivial differentiation is into the Yellow Hat (Gelug) and Red Hat (non-Gelug) sects.

There is some interesting history in Tibet's interface with Christianity:

The first Christians documented to have reached Tibet were the Nestorians, of whom various remains and inscriptions have been found in Tibet. They were also present at the imperial camp of Möngke Khan at Shira Ordo, where they debated in 1256 with Karma Pakshi (1204/6-83), head of the Karma Kagyu order. Desideri, who reached Lhasa in 1716, encountered Armenian and Russian merchants.

Roman Catholic Jesuits and Capuchins arrived from Europe in the 17th and 18th centuries. Portuguese missionaries Jesuit Father António de Andrade and Brother Manuel Marques first reached the kingdom of Gelu in western Tibet in 1624 and was welcomed by the royal family who allowed them to build a church later on. By 1627, there were about a hundred local converts in the Guge kingdom. Later on, Christianity was introduced to Rudok, Ladakh and Tsang and was welcomed by the ruler of the Tsang kingdom, where Andrade and his fellows established a Jesuit outpost at Shigatse in 1626.

In 1661 another Jesuit, Johann Grueber, crossed Tibet from Sining to Lhasa (where he spent a month), before heading on to Nepal. He was followed by others who actually built a church in Lhasa. These included the Jesuit Father Ippolito Desideri, 1716–1721, who gained a deep knowledge of Tibetan culture, language and Buddhism, and various Capuchins in 1707–1711, 1716–1733 and 1741–1745, Christianity was used by some Tibetan monarchs and their courts and the Karmapa sect lamas to counterbalance the influence of the Gelugpa sect in the 17th century until in 1745 when all the missionaries were expelled at the lama's insistence.

en.wikipedia.org/wiki/Ippolito_Desideri#Journey_to_Tibet
en.wikipedia.org/wiki/António_de_Andrade
en.wikipedia.org/wiki/Johann_Grueber

youtube.com/watch?v=dpmyoKAaHOM
youtube.com/watch?v=AIomqpX3Ek0
youtube.com/watch?v=DQ6ksMys8dg
youtube.com/watch?v=T_I5Ahe8c64

Unborn, yet continuing without interruption
neither coming nor going, omnipresent
Supreme Dharma
unchangeable space, without definition
spontaneously self-liberating-
perfectly unobstructed state-
manifest from the very beginning
self-created, without location
with nothing negative to reject
and nothing positive to accept
infinite expanse, penetrating everywhere
immense, and without limits, without ties
with nothing even to dissolve
or to be liberated from
manifest beyond space and time
existing from the beginning
immense inner space,
radiant through clarity
like the Sun and the Moon,
self-perfected
indestructible like a Vajra
stable as a mountain
pure as a lotus
strong as a lion
incomparable pleasure beyond all limits
illumination, equanimity
peak of the Dharma
light of the [U]niverse
perfect from the beginning

youtube.com/watch?v=bDezBavzams


Sarat Chandra Das, writing at the turn of the 20th Century, equated the Chöd practitioner (Tibetan: གཅོད་པ, Wylie: chod pa) with the Indian avadhūta, or "mad saint". Avadhūtas - called nyönpa in Tibetan Buddhism - are renowned for expressing their spiritual understanding through "crazy wisdom" inexplicable to ordinary people. Chöd practitioners are a type of Mad Saint particularly respected, feared or held in awe due to their roles as denizens of the charnel ground. According to tibetologist Jérôme Édou, Chod practitioners were often associated with the role of shaman and exorcist:

The Chö[d]pa's very lifestyle on the fringe of society - dwelling in the solitude of burial grounds and haunted places, added to the mad behavior and contact with the world of darkness and mystery - was enough for credulous people to view the Chödpa in a role usually attributed to shamans and other exorcists, an assimilation which also happened to medieval European shepherds. Only someone who has visited one of Tibet's charnel fields and witnessed the offering of a corpse to the vultures may be able to understand the full impact of what the Chöd tradition refers to as places that inspire terror.

Practitioners of the Chöd ritual, Chödpa, use a kangling or human thighbone trumpet, and a Chöd drum, a hand drum similar to but larger than the ḍamaru commonly used in Tibetan ritual. In a version of the Chöd sādhanā of Jigme Lingpa from the Longchen Nyingthig, five ritual knives are employed to demarcate the maṇḍala of the offering and to affix the five wisdoms.

As water merges in water, as fire merges in fire, as (the void within) a broken pot dissolves in aether, and as air merges with air, so too the brahmana and brahmani dissolve in the supreme essence by drinking wine. Mountain Born One, there is no doubt about it! - Matrikabheda Tantra, III,34-35

The Matrikabheda tantra is one of the oldest Hindutantric texts, dated to the fourth century AD.

The Matrikabheda Tantra is a brief Kaula text which, however, contains some interesting threads alluded to in only a few other tantras. For example, there are clear references to alchemy, so linking this work to Indian texts of the Raseshvaras - Lords of the Rasa or the quintessence. It also clearly sets out methods of meditation on the goddess as Kundalini at the root of the spine, alludes to sexual techniques of the Kaulas, to the pre-eminence of the guru, to Chandi, and outlines the importance of building temples, establishing tanks and the unity of the different forms of Shakti.

The national anthem of India youtube.com/watch?v=_peUxE_BKcU

This is Sir John Woodroffe's (Arthur Avalon) introduction to a Sanskrit edition of the Kaulavalinirnaya in Sanskrit which is now out of print and out of copyright. Because it covers many topics relating to the Kaula tradition of tantra, it merits wider availability. The text, to the best of my knowledge, is not available in an English translation.

The third Chapter speaks of the rite of Antaryaga. Unless a man does this any outward Yaga or sacrificial rite that he may do becomes fruitless. Antaryaga may be done in different ways such as Kundaliniyoga or meditation by the Sadhaka in his heart on the Ocean of Nectar in the middle of which is the Island of Gems encircled by a beach of golden sand. All over the Island are Parijata trees and in its middle is a Kalpa tree which is composed of the 50 letters of the alphabet. At the foot of this tree is the excellent Temple of Light (Jyotirmandira) decked with Gems of various kinds. It is resplendent like the rising sun and is a hundred Yojanas in extent. Its light is diffused all over the universe. Surrounded by a wall of gold it has four entrances. Inside the temple is an Altar of Gems, and over it an umbrella made of thread of gold. The Sadhaka should meditate there upon the Great Yantra resting on the altar and filled to overflowing with Nectar. Yantra here means a receptacle, containing nectar or wine. Verse 77 is identical with one quoted in Serpent Power which describes the mind of the Yogi as dissolved in the Great Void (Mahashunya). When he is able to do this, he is a king among Yogis. His inward light can then rest on the plane which is without support (Niralambapada) and he attains the highest form of Dhyana.

shivashakti.com/kaulav.htm

The jiva (embodied human) is devoid of qualities. Devi, for the jiva, pleasure is delusion. There is no doubt about this. Kundalini, the form of Sun, Moon and Fire, is endowed with qualities. Matrikabheda III, 6.
This is the second chapter of the large tantrik digest Devirahasya, and deals with the bija and other mantras of a number of Devis and Shaktis. Some of these, such as Bala, Jvalamukhi and Rajni have larger sections devoted to them in the body of the text.

As the Matrikabheda Tantra points out, "names" of goddesses are really adjectives of the one goddess, and this goes for male aspects of divinity too.

While, in the original text, the letters making up the following mantras were given in code form, they are decoded in the translation below. Numbers which occur in mantras, such as Krim 3, and so forth, mean the word is to be repeated the requisite number of times.

While the following collection of written words may even be expressed as utterances, the tantrik texts and adepts are adamant that such remain mere words and letters without being infused with the mantra consciousness of the Devis they are said to represent. The same applies to the geometric form of divinity expressed as yantra. They are dead collections of lines and petals without Shakti.

shivashakti.com/deviras2.htm

I remember again and again the dark primaeval Devi swayed with passion, Her beauteous face heated and moist with the sweat of amorous play, Bearing a necklace of Gunja berries, and clad with leaves - Bhuvaneshvari Stotra, quoted in Avalon's Hymns to the Goddess
Hindu tantras are discourses between Shiva and Shakti, the male and female aspects of divinity whose play creates the entire universe. The Jnanasankalini Tantra is a brief work of 107 shlokas (verses) which outlines the dynamics of this interplay.

Of particular importance in this short work is the emphasis placed on the syllable Om, made up of the three Sanskrit letters a+u+m. These represent Shiva, Shakti and their union and can also be represented by the three gunas or qualities well known as rajas, tamas and sattvas.

Other important elements of the tantrik cosmology are outlined here, including the correspondence between the macrocosm and the microcosm, the five elements of earth, air, fire, water and space, and the essential similarity between the individual spirit, the Atma, and the universal spirit, the Paramatma.

The emphasis here is on Jnana, or pure knowledge. Although the spirit is one and all- pervading, it manifests through a variety of elements (tattvas). Through ignorance, an individual soul (jiva), may take each or any of these elements to be himself or herself.

The work here translated is, then, a brief summary of the essential elements of the Hindu tantrik tradition. There is no indication in the contents of this book when it was written, but it cannot be very old.

shivashakti.com/jnana.htm

Samarasa (Sanskrit Devanagari: समरास; IAST: samarāsa; synonymous with IAST: ekarāsa; Tibetan: རོ་གཅིག, Wylie: ro gcig; Tibetan: རོ་མཉམ, Wylie: ro mnyam) is literally "one-taste" "one-flavour" or "same-taste" and means equipoise in feelings, non-discriminating or the mind at rest.

Samarasa is one of four principal keywords and teachings of the Natha Tradition, the other three being 'svecchachara' , 'sama' , and 'sahaja'

In International Nath Order cite Mahendranath (1911 - 1991):

This unique word, completely absent from Vedic texts, is found again and again in Tantra, Upanishads, and all the best of non-Vedic literature. In one short chapter of the Avadhuta Gita, it occurs more than forty times. This whole Gita would be impossible to read and understand without the knowledge of this word.

The Tantrik or non-Vedic teachers used the word Samarasa in its mundane meaning to suggest higher truth. Samarasa can mean the ecstasy attained in sexual intercourse at the moment of orgasm. Using this, as they did of many other worldly things—to draw an analog between the moment of sexual bliss and the spiritual bliss of realization—men and women, it was thought, would understand absolute concepts better from the examples of relative life.

Going higher, it means the essential unity of all things—of all existence, the equipoise of equanimity, the supreme bliss of harmony, that which is aesthetically balanced, undifferentiated unity, absolute assimilation, the most perfect unification, and the highest consummation of Oneness.

To Dattatreya, it meant a stage of realization of the Absolute Truth, where there was no longer any distinction to be felt, seen or experienced between the seeker and the sought. Gorakshanath, who wrote the first texts of the Nathas, explains Samarasa as a state of absolute freedom, peace, and attainment in the realization of the Absolute Truth. He placed it on a higher level than samadhi.

Thanks for the replies.

I was waiting for books on the basics of asian religions. Thanks, OP. You're one of the few good tripfags.

I try.
Don't have a lot in terms of basics.

If you wanna give Tantra a test drive thumb through Jan Fries' Kali Kaula.

>tfw your'e still 4249 posts away from overtaking Constantine
I don't get how he did it so fast godfuckin'damn.

Bump.

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Nyasa.

youtube.com/watch?v=cszoxzntIwI

Bump for amazing topic.

There usually aren't many replies unless someone starts accusing a well known Christist denomination of cuckoldry.

Reminder that theists fail to go beyond the jhanas.

>theists
What a simplistic notion in the face of Tantra.

>Tsultrim's Reply

All visualizations are imagination.
All imagination is appearance/emptiness.
Without being attached to appearance/emptiness as real,
rest without fixation, without focus.

Death and no death, these are also imagined.
In the expanse of equality, there's neither death nor no death.
The same with dark and light and gods and demons.
The expanse of equality is all there is.
I have never seen a single thing that's real.

>ITT: how to get possessed by a demon and ensure eternal damnation

>ITT: Christniggers get buttblasted by literally every single spiritual praxis outside of their narrow denomination of KJV only Protestantism so throw a [triggered] hissyfit in the thread outlining the history of a religion on a history and humanities board

It is not necessary to understand; it is enough to adore.
The god may be of clay: adore him; he becomes GOD.
We ignore what created us; we adore what we create. Let us create nothing but GOD!
That which causes us to create is our true father and mother; we create in our own image, which is theirs.
Let us create therefore without fear; for we can create nothing that is not GOD.
~Crowley, Liber 333, Ch 21

youtube.com/watch?v=Vr0g2EgWdXI

Calm down, Blavatsky.

No need to get sand in your vagina.

why is that guy waving a dildo at a giant? kinky shit right there

>come into a thread you don't like to whine
>accuse others of having a sandy twat
Classic.

Chill some, smoke some of Shiva's sacred herb, and realize the futility of exoteric worship:
youtube.com/watch?v=zZ_m7tgPcf4

>practice hatha yoga for a couple months
>spine feels energized
>can feel blockage in the back of the neck
What methods are there to clear a blockage? The back of my neck is aching and agitated with energy.

hey, I remember you
you are a pretty cool occult bloke.

I rarely recommend this but may do some of the popular "commercial" health based asana.

If that doesn't limber you up and it is indeed a spiritual thing, try using some mantra.

Thanks mate, I try.

You will be held responsible for leading others into hell.

"But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea."

Satan is going to lose, there's nothing you can do about it. :^)

Shri Hairakhandi, Hairakhandi, Hairakhandi bol !
Ishvara sata chita ananda bol !
Shri Samba SadaShiva, Samba SadaShiva, Samba Sada
Shiva bol.

Palaka preraka jaga pati bol !
Jaya Jaya Hairakhana bihari,
Jaga kalyana hetu avatari !

Tuma hi ho mama Sadaguru deva
Alakha agochara Shiva mahadeva
Parama dayamaya hridaya tumharo
Sharana gata ko shigrah uvaro
Shri Hairakhandi . . . . . . . . . .
Kona so kashta munindra hai jaga mai
Dura no hoya daya se china mai ?

youtube.com/watch?v=nM95HQ2rpV0

youtube.com/watch?v=0O6IqJAsW0g

youtube.com/watch?v=3SvBrYJVcOE

youtube.com/watch?v=3t3bHV_MSvY

What mantras do you recommend for unfucking my Visuddi chakra?

Ham and these seem mundane af.

Gimme a sec I'm checking some sources.

Kaulajnananirnaya has the root mantra as [ʂa], or ष.

Paratrisikavivirana led me down some really strange paths, but I'd imagine this is the best you can do at an uninitiated level:

Om Sarvapranaya Vidhmahe
Yashtihastaya Dhimahi
Thanno Vayuh Prachodayat

On the other hand, try reciting that whilst masturbating or fucking and contemplating the Platonic ideal of 'mantra' as the root of all creation.

>Disclaimer: This tripfag assumes ZERO responsibility for the potential of kundalini sickness. Use at your own risk.

Variant, but this should work as well, perhaps even better.
youtube.com/watch?v=aDmI84rmOss

>Om Sarvapranaya Vidhmahe
>Yashtihastaya Dhimahi
>Thanno Vayuh Prachodayat
Thanks. Will try.

Hopefully I wont overdose and die.

You should be fine if it's just a basic recitation.

>if it's just a basic recitation.
lmao no. Slow vibration and intense focus. No risk, no gain.

Still I set you on a relatively light mantra unless you incorporate the sexual praxes, at which point it's possible to get severe nadi oscillation. The correlation in Paratrisikavivirana could have gone deeper into hidden lore. I decided to go for lowest common correlational denominator.

Try to hit 's general cadence.

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How does this relate to Tantra?

Most mandalas are representations not only of reality as a lamen but also are maps by which we "install" godforms for worship.

I'm fairly certain Enochian, in some senses, uses the general mandala principle for creation of the sigils and images needed for practice.

For example, this yantra is for the installation of various forms of Shakti, while.....

>Most mandalas are representations not only of reality as a lamen but also are maps by which we "install" godforms for worship.

I.e. chakras. Neat idea.

Where would you put the SDA? Heart/ inside the chest, or in the Skull?

This is the Kalachakra yantra: It depicts reality with the Mountain City of Shambhala at the center, with various locations and godforms radiating outward, including the pillars of the earth, ending in an outer ring of fire protecting the enlightened cosmic being (Adi Buddha).

Pic related starts with Jerusalem at the center and radiates outwards, including the pillars of the earth, ending in the outer rings protecting the realm of Godhead.

>unless you incorporate the sexual praxes
What's a good starting point of learning about that?

>SDA
I'm probably just over-hungry and lightheaded, but huh?

Sigillum Dei Æmeth.

That depends; what's the extent of your base knowledge? Do you plan on full devotion? Do you have a guru available and if not are you prepared to self initiate? Are you interested in Western praxes as well or just Tantra?

Shit, I'm a retard.

I imagine it could be used in a number of stations in a number of contexts. You could make it the foundation at Muladhara with all radiating out from the center, or make it the seat of this or that power.

I'd be inclined to put it toward the chest due to succession and expansions of the letters of YHVH, but again I imagine it depends on your exact intent. If you were working the Heptameron exclusively I'd put it in the head.

from an anthopological persepctive this is all very intersting, but from a buddhist perspective it's total bullshit. this has nothing to do with the dharma and you should remember that if you are seeking something from it.

>what's the extent of your base knowledge?
I've only read HYP, Yoga Sutras and Gheranda Samhita so far. Tantra is a mostly new topic for me.

>Do you plan on full devotion?
I'm fully devoted to practicing Yoga and eventually raising my Kundalini, not so sure about tantra in general.

I fucked around with the Goetia in the past without any real results. Maybe if I start seeing spirits and auras one day I'll try again.

Uh, yes. This is part of people's dharma. The hell are you talking about?

>buddhist perspective it's total bullshit
Upasika, should probably go back to dropping coins in your Bhikkhu's coffer.

I'm sure that'll seal your place on the Little Boat.

>Shit, I'm a retard

We already know.

Start with Kiss of the Yogini.

The AMOoKoS manual will give you a light nonsexual training method that melds Western and broad tantric materials into a short initiatory system based on Natha teachings.

If you're going the Hindi route after that start going through the texts, maybe start with Kaulajnananirnaya or Kularnava Tantra.

Man if things were like that, I'd be rich.

WHY AM I NOT RICH?

>tfw

>esoteric bullshit helps anybody

you've been seduced by illusion

youtube.com/watch?v=O3YLneFhr60

See
>Chinkoneese Bread Magick
Just initiate my shit up, famalam.

I'll get to it then. Thanks for the advice.

Bump for actual fuckin' history and actual fuckin' religion.

...

shit thread

Why?
Care to articulate your dissent? Preferably through academic or source materials?

I tried so present as neutral as possible of a painting of Tantra.

>Care to articulate your dissent?
He's probably just being a dick. It was a pretty interesting read overall to someone who previously knew nothing about tantra.

pagan LARPing and being edgy

go back to /fringe/ wacko

>93
Glad I was able to impart some info to a lay researcher.

What did he mean by this?

I've made perhaps 50 total posts to /fringe/ over the last like three or four years because they're uneducated ahistorical folks who are already CERTAIN they have all the answers.

Bump.

Tachikawa-ryu (立川流?) is a Japanese school of Mikkyō (esotericism) of Shingon Buddhism founded in 1114 by the monk Ninkan (仁寛) (1057-1123) in an attempt to create a Japanese tradition corresponding to Indian tantra (Sanskrit Vāmācāra).

The primary literature for all schools of orthodox Shingonshu are the Mahavairocana Tantra, the Vajrasekhara Sutra, the Adhyardhaśatikā Prajñāpāramitā Sutra (Rishu-kyō), and the Susiddhikāra Sūtra (Soshitsuji-kyō 蘇悉地経). These are the four principle texts of Esoteric Buddhism. They are all Tantras, literally "treatise", "exposition".

These texts played a vital role in Tachikawa-ryu as well, obviously. But according to the author and Tachikawa-ryu historian, John Stevens as well as James Sanford, another, and perhaps the most important text to the ryūha (流派), was the Sutra of Secret Bliss (ca. 1100), the full title of which is Sutra Proclaiming the Secret Method Enabling a Man and a Woman to Experience the Bliss of Buddhahood in this Very Body. This sutra contains the school's general teachings concerning sexuality and its role in reaching enlightenment. It was Rishu-kyō (The Sino-Japanese Tantric Prajñapāramitā in 150 Verses (Amoghavajra's Version) ).

Among the many Rituals and Rites practiced by Tachikawa-ryu was the famous Skull Ritual. Rituals involving the use of human or animal skulls are not uncommon. The exact origins of the Tachikawa-ryu Skull Ritual are unknown, but it appears from historical texts to be similar in Ritual to Anuttarayoga tantras of Indo-Tibetan Vajrayana-tantra, in particular of particularly Hevajra Tantra and Candamaharosana Tantra. However, without further evidence no other conclusion as to its origin can be made.

There are, in fact, ten different types of skull that may be used:

1 the skull of a wise man
2 the skull of an ascetic
3 the skull of a king
4 the skull a shogun
5 the skull of a great minister
6 the skull of an elder
7 the skull of a father
8 the skull of a mother
9 a "Thousand Cranium" skull
10 a "Dharmadhātu" (entire material universal) skull.

The first eight are clear enough. The "Thousand Cranium" skull is made by grinding the tops of a thousand men’s skulls into flour and molding the bone-paste into a honzon. For the "Dharmadhātu" skull, one must go to a cemetery on the chōyō (an onmyodo festival held on the 9th day of the 9th month. Since the number 9 is the perfect maximum yang/yō in Chinese divination it is seen as a particularly powerful and auspicious day. See: kuji-in), collects a large number of skulls, chants Dākini represent an especially crucial component of the Skull Ritual) incantations/prayers, and prays over the skulls. Finally, he takes the one, that when placed at the bottom of pile of skulls repeatedly rises to the top of the pile; or else he goes out on a frosty morning and selects the one that on which no frost has formed. Or, best of all, he selects a skull that is completely free of suture lines.

Whatever type he chooses can be made into a Honzon (本尊) (object of worship). For any of the ten types of skull there are three methods of construction possible. These are "the whole head", "the small head", and "the moon-shaped head". For "the whole head", the officiant uses the original skull. To this he adds a chin, puts in a tongue and teeth, and covers the bone with a hard lacquer so that it looks just like the unblemished flesh of a living person. When the skull has been completely formed, he places it in a box. Then he must have sexual intercourse with the skull and with a beautiful and willing woman, and must repeatedly wipe the liquid product (the mixture of male and female seminal and vaginal secretions) of this act on the skull until it reaches 120 layers. Each night at midnight he must burn "Spirit returning" incense (frankincense/hangon-kō), pass the smoke through the eye holes of the skull, and chant a "spirit returning" mantra fully and perfectly one thousand times.

After carrying out the procedure above for a number of days, the officiant places the appropriate charms and secret talismans (sōō motsu) into the skull. Once this procedure has been meticulously completed, he covers the skull with three layers of gold and silver leaf. Over these layers, the mandala must be inscribed, and then more gold and silver leafe applied, then another mandala applied over that, just as before. Thus the layers of gold and silver foil and sacred writings are built up – the outer layers are five and six, then in the center thirteen layers, all over the base of 120 layers of the red and white elixir (male and female sexual secretions). (Presumably this will equal the thickness of muscle and flesh of a real person) The ink of the mandlas should also be the twin fluids of intercourse.

Cinnabar (mercury sulfide) is rubbed into the tongue and lips, the teeth are set in silver leaf, and the eyes are painted in comely fashion, or, precious gems (jade, mother of pearl, or cornelian) can be used for the eyes. Them face is painted white and rouge patted in to create the appearance of a beautiful woman or boy. The image must look prosperous and have a face that smiles without the slightest hint of reproach.

During the entire process the sacred skull is to be kept on an altar in a place where no one ever goes, and various delicacies, beautiful flowers, and fine wines are to be offered to it. No one must go there (to the skull altar) but the craftsman, the adept, and the woman. There (at the skull altar) they must happily and willingly and ceaselessly disport themselves as if celebrating the first three days of the New Year. Each act and word must be wholly free of any sign of care.

Once the Honzon is finished, it is installed on the altar. Offerings of rare things are made daily; spirit-returning incense is burned; and the various observations are carried out at the hours of the Rat, the Ox, and the Tiger (midnight to dawn). With the arrival of the Hour of the Hare (dawn), the Honzon is placed in a bag made of seven layers of brocade. Once this bag has been closed, it is not easy to reopen. Every night the bag is held close to the adept’s body to keep it (the skull) warm; during the day it is placed on the altar, where delicacies (fowl, fish, meats, blood, rice, and so on) must be gathered and offered for its nourishment.

It appears from the historical record that Tachikawa-ryu was very widely accepted and practiced and by the middle of the 13th century during the Nanboku-chō period had become a major contender with the orthodox branch of Shingon. This marks what is considered the second period of the school. Beginning in the 13th century the orthodox branch of Shingon at Koyasan began a smear campaign against Tachikawa-ryu. This second period lasted until about 1500AD. The discrimination and attack by the orthodox branch at Koyasan reached its climax in about 1470AD.

From 1470-1500 marks the beginning of the third period, of the school. By this time the orthodox branch of Shingon had managed to formally denounce and excommunicate most teachings and practitioners of Tachikawa-ryu from its ranks. However, it was still very popular with the general populace. Tachikawa-ryu works were still published in works such as Sangi Isshin-ki (The Three Worlds Single Heart), Fudō-son Gushō (Humble Notes on the Immovable Lord), and Konkō-shō (Compendium of the Primal Cavity). Tachikawa-ryu ideas and influences also appeared in cultic practices with Dual Ganesha (双身歓喜天, Sōshin Kangiten) and Aizen Myō-Ō (Ragaraja), and in the other main orthodox school of mikkyo Tendai, in their extinct Genshi Kimyōdan cult. And also in the teachings and ideologies of Jodoshinshu (Pure Land Faith), especially the Himitsu Nembutsu (Secret Mystery of Mindfulness of Amida Buddha) developed by Kakuban and Dōhan. (Sanford 1991)

For all practical purposes Tachikawa-ryu is extinct. It was outlawed in the 13th century by the Japanese authorities, and almost all of its writings were either burned, or sealed away at Koya-san and related monasteries. However, there have been claims that the school continued covertly until at least 1689, many believe that it is still active today.

Bump for Japanese skull tantra.

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Ily, Frater K. Specially for those YT links.

Friendly bump.

Second.

I'm surprised no one seems interested... Semesters are finishing up so maybe that's why. Something like this should definitely be reposted over the holidays. Interesting read as always; thanks m8.

>Semesters are finishing up so maybe that's why.
I still have 25 pgs due and I found the time to compile this shit.

Thanks mate. There's a lady who does a rundown of Chod in its entirety in English but I hate her oration.

Some examples of suppression by insight:

• Perception of permanence (niccasaññā) is displaced by the perception of impermanence (aniccasaññā).
• Perception of pleasure (sukhasaññā) is displaced by the perception of suffering (dukkhasaññā).
• Perception of self (attāsaññā) is displaced by the perception of not-self (anattāsaññā).
• Delight (nandi) is displaced by knowledge of disenchantment (nibbidā).
• Greed (rāga) is displaced by knowledge of dispassion (virāga).
• Origination (samudaya) is displaced by knowledge of cessation (nirodha).
• Appropriation (ādāna) is displaced by knowledge of relinquishment (paṭinissagga).
• Perception of compactness (ghanasaññā) is displaced by knowledge of destruction (khaya).
• Accumulation (āyūhana) is displaced by knowledge of disappearance (vaya).
• Perception of everlastingness (dhuvasaññā) is displaced by knowledge of transience (vipariṇāma).
• Signs (nimitta) are displaced by knowledge of the signless (animitta).
• Desire (paṇidhi) is displaced by knowledge of the desireless (appaṇihita).
• Voluntary adhesion (abhinivesa) is displaced by knowledge of emptiness (suññatā).
• Voluntary adhesion due to grasping at an essence (sārādānābhinivesa) is displaced by insight into dhammas at the level of higher understanding (adhipaññādhammavipassanā).
• Voluntary adhesion due to delusion (sammohābhinivesa) is displaced by knowledge and vision according to reality (yathābhūtañāṇadassana).
• Voluntary adhesion due to reliance [on formations] (ālayābhinivesa) is displaced by knowledge of the peril [in formations] (ādīnava).
• Non-reflection (appaṭisaṅkha) is displaced by reflection (paṭisaṅkha).
• Voluntary adhesion due to the fetters (saṃyogābhinivesa) is displaced by knowledge of turning away (vivaṭṭa).