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Ritual practices

Ritual practices *Statue of the Tantric goddess Kali from Dakshineswar , West Bengal , India ;
Ritual practices *Statue of the Tantric goddess Kali from Dakshineswar , West Bengal , India ;

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

Because of the wide range of communities covered by the term tantra, it is challenging and problematic to describe tantric practices definitively. Avalon (1918) does provide a useful dichotomy of the "Ordinary Ritual" [22] and the "Secret Ritual" [23] .

Ordinary ritual

The ordinary ritual or puja may include any of the following elements:

Mantra and yantra

As in other Hindu and Buddhist yoga traditions, mantra and yantra play an important part in Tantra. The mantras and yantras are instruments to invoke specific Hindu deities such as Shiva and Kali. Similarly, puja may involve focusing on a yantra or mandala associated with a deity. [24]

Identification with deities

Tantra, being a development of early Hindu-Vedic thought, embraced the Hindu gods and goddesses, especially Shiva and Shakti, along with the Advaita philosophy that each represents an aspect of the ultimate Para Shiva, or Brahman. These deities may be worshipped externally with flowers, incense, and other offerings, such as singing and dancing; but, more importantly, are engaged as attributes of Ishta Devata meditations, the practitioners either visualizing

themselves as the deity or experiencing the darshan (vision) of the deity. These Tantric practices used to form the foundation of the ritual temple dance of the devadasis, and were preserved in the Melattur style of Bharatanatyam by Guru Mangudi Dorairaja Iyer.

Secret ritual

Secret ritual may include any or all of the elements of ordinary ritual either directly or substituted along with other sensate rites and themes such as a feast (food, sustenance), coitus (sexuality, procreation), charnel grounds (death, transition) and defecation, urination and vomiting (waste, renewal, fecundity). It was this sensate inclusion that fueled Zimmer's praise of Tantra as having a world-affirmative attitude:

In the Tantra, the manner of approach is not that of Nay but of Yea

Man must approach through and by means of nature, not by rejection of nature. [25]

the world attitude is affirmative

In Avalon's Chapter 27: The Pañcatattva (The Secret Ritual) of Sakti and Sakta (1918), [26] he states that the Secret Ritual (which he calls Panchatattva, [27] Chakrapuja and Panchamakara) involves:

Worship with the Pañcatattva generally takes place in a Cakra or circle composed of men and women

sitting in a circle, the Shakti [or female practitioner] being on the Sadhaka's [male practitioner's]left.

Hence it is called for the participator therein.

are various kinds of Cakra -- productive, it is said, of differing fruits

There

In this chapter, Avalon also provides a series of variations and substitutions of the Panchatattva (Panchamakara) "elements" or tattva encoded in the Tantras and various tantric traditions and affirms that there is a direct correlation to the Tantric Five Nectars and the Mahābhūta. [28]

Sexual rites

Sexual rites of Vama Marga may have emerged from early Hindu Tantra as a practical means of generating transformative bodily fluids. [29] These constituted a vital offering to Tantric deities. Sexual rites may also have evolved from clan initiation ceremonies involving the transaction of sexual fluids. Here the male initiate was inseminated or insanguinated with the sexual emissions of the female consort, sometimes admixed with the semen of the guru. He was thus transformed into a son of the clan (kulaputra) through the grace of his consort. The clan fluid (kuladravya) or clan nectar (kulamrita) was conceived as flowing naturally from her womb. Later developments in the rite emphasised the primacy of bliss and divine union, which replaced the more bodily connotations of earlier forms. Although popularly equated with Tantra in its entirety in the West, sexual rites were practiced by a minority of sects. For many practicing lineages, these maithuna practices progressed into psychological symbolism. [30]

When enacted as enjoined by the tantras, the ritual culminates in a sublime experience of infinite awareness, by both participants. The Tantric texts specify that sex has three distinct and separate purposes—procreation, pleasure, and liberation. Those seeking liberation eschew frictional orgasm for a higher form of ecstasy, as the couple participating in the ritual, lock in a static embrace. Several sexual rituals are recommended and practiced. These involve elaborate and

meticulous preparatory and purificatory rites. The act balances energies coursing within the pranic ida and pingala channels in the subtle bodies of both participants. The sushumna nadi is awakened and kundalini rises upwards within it. This eventually culminates in samadhi wherein the respective individualities of each of the participants are completely dissolved in the unity of cosmic consciousness. Tantrics understand the act on multiple levels. The male and female participants are conjoined physically and represent Shiva and Shakti, the male and female principles. Beyond the physical, a subtle fusion of Shiva and Shakti energies takes place resulting in a united energy field. On an individual level, each participant experiences a fusion of one's own Shiva and Shakti energies. [31][32]

Resources:

[22] Shakta Sadhana (The Ordinary Ritual)". http://www.sacred-texts.com/tantra/sas/sas26.htm. Retrieved on

2007-08-28.

[23] The Pañcatattva (The Secret Ritual)". http://www.sacred-texts.com/tantra/sas/sas27.htm. Retrieved on 2007-

09-28.

[24] Magee, Michael. The Kali Yantra

[25] quoted in Urban (2003), p. 168

[26] "The Pañcatattva (The Secret Ritual

[27] Panchatattva has a number of meanings in different traditions. The term "panchatattva" is also employed by the Gaudiya Vaishnavism. Rosen, Steven J. Sri Pancha Tattva: The Five Features of God 1994 ISBN 0-9619763-7-3 Folk Books, New York

[28] Avalon, Arthur. Sakti and Sakta, ch. 27

[29] White (2000)

[30] White (2000)

[31] Satyananda

[32] Woodroffe (1959)

Hindu tantra

Dakshinachara

Kaśmir Śaivism

Panchamakara

Shakti

Sri Chakra

Vamachara

Vasugupta

Buddhist tantra

Anuttarayoga Tantra

Dakini

Shingon Buddhism

Tibetan Buddhism Vajrayana

Tantra techniques (Vajrayana)

Other related topics

Ganachakra

Ananda Marga

Great Rite

Karezza

Sex magic

Taoist sexual practices

John Woodroffe

Yoga

Further reading

Avalon, Arthur (1928). The Serpent Power. Ganesh and Co. ISBN 81-85988-05-6.

Bagchi, P.C.; Magee, Michael (trans.) (1986). Kaulajnana-nirnaya of the School of Matsyendranath Varanasi: Prachya Prakashan.

Davidson, Ronald M. (2003). Indian Esoteric Buddhism: A Social History of the Tantric Movement. Columbia University Press. ISBN 81-208-1991-8.

Davidson, Ronald M. (2005). Tibetan Renaissance : Tantric Buddhism in the Rebirth of Tibetan Culture. Columbia University Press. ISBN 0-231-13471-1.

Feuerstein, Georg (1998). Tantra: The Path of Ecstasy. Boston: Shambhala. ISBN 1-

57062-304-X.

Guenon, Rene (2004). Studies in Hinduism:Collected Works (2nd ed.). Sophia Perennis. ISBN 978-0900588693.

Gyatso, Geshe Kelsang (2003). Tantric Grounds and Paths. Glen Spey: Tharpa Publications ISBN 978-0-948006-33-3.

Gyatso, Geshe Kelsang (2005). Mahamudra Tantra. Glen Spey: Tharpa Publications ISBN 978-0-948006-93-7.

Gyatso, Tenzin (14th Dalai Lama); Tsong-ka-pa, Jeffrey Hopkins (1987). Deity Yoga. Snow Lion Publications. ISBN 0-937938-50-5.

Kane, Pandurang Vaman. History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law). Poona:Bhandarkar Oriental Research Institute.

Magee, Michael, tr. (1984). Yoni Tantra.

Mahendranath, Shri Gurudev (1990). The Scrolls of Mahendranath. Seattle: International Nath Order.

McDaniel, June (2004). Offering Flowers, Feeding Skulls: Popular Goddess Worship in West Bengal. New York: Oxford University Press.

Mookerji, Ajit (1997). The Tantric Way: art, science, ritual. London: Thames and Hudson.

Rao, T. A. Gopinatha (1981). Elements in Hindu Iconography Vol 1. Madras: Law Printing House.

Urban, Hugh (2002). "The Conservative Character of Tantra: Secrecy, Sacrifice and This-Worldly Power in Bengali Śākta Tantra". International Journal of Tantric Studies 6

(1).

Walker, Benjamin (1982). Tantrism: Its Secret Principles and Practices. London:

Acquarian Press. ISBN 0-85030-272-2.

White, David Gordon (2003). Kiss of the Yogini : "Tantric Sex" in its South Asian Contexts. University Of Chicago Press.

White, David Gordon (1998). The Alchemical Body : Siddha Traditions in Medieval India. University Of Chicago Press.

Woodroffe, John. Mahanirvana Tantra (Tantra of the Great Liberation). http://www.sacred-texts.com/tantra/maha/. Retrieved on 2007-05-17.