Tantra

of these articles treats the bases of the traditional tantrischen teachings.

For the today's tantrischen practice of the Tantraschulen see the article Neotantra,to the work with tantrischen Massagen see article Tantramassage

Bija Mantren according to the elements, which dominate the respective Chakra (from above):Ham (ether), Yam (air), RAM (fire), Vam (water), Lam (earth).

Tantra (Sanskrit, n., तन्त्र, tantra, “fabric, continuum, connection”) is later a esoterische form of the Hinduismus and the Buddhismus developed in India (see.Vajrayana) within the northern Mahayana- Tradition. The origins of the Tantra begin in 2. Century, in full development is appropriate the teachings however at the earliest starting from that for 7. /8. Century before. In the Buddhismus also the term Tantrayana is common (Tantrayāna, “vehicle of the dance RA texts”).

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thatTantrismus is realization teachings, which are based on the inseparableness of the relative one and the absolute one. Which differentiates the Tantrismus from other hinduistischen and buddhistischen systems, is the stress of the identity of absolute and phänomenaler world. The goal of the Tantrismus is thoseUnity becoming with the absolute one and recognizing the highest reality. Since it is accepted that this reality of energetic nature is, and Mikrokosmos and macrocosm verwoben are, implement the Tantrismus outside actions as mirrors of internal-psychological conditions. There spirit and subject asnot completely divorced to be regarded, the hinduistische Tantrismus is on this side-affirming and uses themselves psycho experimental techniques of the self implementation and experience of the world and the life, whose elements will experience as positive dimensions are, in those the absolute revealed. Tantra places itselfthus mainly as mirror-image-ritual and mystischer way, which is based on metaphysical acceptance.

It appears to the non--inaugurated viewer as filled from okkulten and magic conceptions. Very pronouncedly ritual and cult are, there the observance of esoterischer stage ways to the realization and Illuminating for religious practice is central. Of importance the inauguration ( abhisheka) and the assumption of the pupil ( cela) under a well-informed teacher or master (guru) are, who is helpful to this on the mirror-image-ritual way.

The main elements of the Tantrismusare:

  • The representation and realising of mental principles by means of sexual symbolism, since one accepts, the polarities actively and passively, and/or. male and womanlike formed the system of fine-material energy centers by their reciprocal effect the universe (
  • Shiva and Shakti) (Chakras)and - channels (Nadis) on those the yogischen and meditativen practices are based, like e.g. the physical Kundalini - Yoga, the Visualisation of divinities or the sexual combination
  • the work with geometrical symbols such as Mandala and Yantra as a sign of the macroand Mikrokosmos
  • working with Mantras and Mudras
  • the transformation of the body centers into mental places by Mantras and symbols
  • flowing magic conceptions

of Hinduisti Tantra

Hinduisti writings

the term “Tantra” designation originally a literature kind, “dance-race” or also “Agamas”, which is after vedisch. Formal the texts of the hinduistischen Tantra are usually as instructing dialogue between one God and a goddess drawn up. The hinduistische literature divided into:

after the above partitioning gives it for everyone to thatfour ages writings, which regulate the respective rituals and exercises. The rules of the Shruti, the Veden, apply thereby only to the golden age (sow Yuga), to the present iron age (potash Yuga) apply however the rules of the Agamas (dance-race).

The Tantrismus is usually, but not exclusive, with the Shaktismus, which admiration of the Göttlichen nut/mother, Shakti, connected, which is expression of the creative Kraft of God, therefore the creation. Contrary to the pure Advaita Vedanta, that the creation as illusion - Maya - regarded, the Tantriker sees these as a sign Kraft of God - Shakti, the goddess - on and admires these as Maha Maya. The Tantriker regards the sense world not as negative, but uses these, over for the combination with thatTo arrive Göttlichen. The Göttliche nut/mother is in the human body as Kundalini - energy available, which is because of the basis of the spinal column rolled up and, to the life aroused, ascends, over on its way the different Chakren (wheels - subtle energy centers) toofinally open and in the highest Chakra, for the Sahasrara, with Shiva, the male aspect of God, the Noumen, to be united. All main Gods live in the human body, usually in the center of the Chakren. As Shiva and Shakti in the Ardhanarishvara (halfMan, half woman) united are, then also the right half of each humans is male and corresponds to Shiva, while the left half of the Shakti corresponds.

Since all main Gods of the Hinduismus possess a female Gegenpart, there are depending upon sparkling wines also oneappropriate tantrische direction:

in the so-called “left-handed Tantra”, the Vamacara, are consciously turned around the five vedischen cleaning articles, in the admiration of the five M's, thatpañca makāra:

  • Matsya [or Mīna] (fish)
  • in particular Māmsa (meat
  • ) Madya (wine
  • ) Mudrā (dried grains
  • ) Maithuna (ritualisierter sex act

) because of the Maithuna is guessed/advised Tantra and in the west falsely almost exclusively with Sexualpraktiken is identified in disrepute. It is to be noted however thatthese practices only of certain sparkling wines, which Vamacharas, and also there only of certain practicing, which Viryas are exercised, in a certain ritual connection. Similar practices become partly also in China in the monastisch daoistischen Quanzhen - medal practices and isolatesin the tantrischen form of the Tibetan Buddhismus.

Thus the DAK ski NAK era trailers replaced the five M's by other substances or to practice them only symbolically and/or. not at all out. So condemned for example the Samayacara particularly cried Vidya tradition, those in south Indiain the conservative Shankaracarya medals entrance found, all these practices and meditiert not over Chakren underneath the navel. In Vidya cried mainly the Daimler Benz Aerospace AG Maha Vidyas is admired, the ten large goddesses of the wisdom, potash, tare, Tripurasundari, Bhuvaneshvari, Bhairavi, Chinnamasta, Dhumavati, Bagalamukhi, Matangi, Kamala. They all are aspects of the goddess, and the Sadhaka (practicing one) approaches the entireness gradually on by the admiration of these aspects. A special role for the Shankara - tradition plays thereby the goddess Sharada (inother name for Sarasvati or tare), the goddess of the wisdom and learning, since for the Advaita the realization, Jnana, is Gnosis, the way to release.

For nearly all Tantriker the meaning of Mantras ( holy word sounds) is characteristic, Bijas(einsilbige Wortklänge),Yantras (Diagramme), Mudras (Yogische Stellungen, Gesten), Nyasa (Energetisierung verschiedener Körperteile), Bhutashuddhi (Reinigung), Kundalini-Yoga, Kriya (Bewegungs- und Atemübungen), Carya (religiöse und soziale Vorschriften), Maya-Yoga (Magie). Tantra is always practice-oriented, why tantrische practices in nearly allhinduistischen directions flowed. In addition all dance RA traditions is common those the requirement of the secrecy of the teachings and the meaning guru as mediators of the tantrischen teachings. Traditionally Tantra cannot be learned in a course or by books.

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Buddhisti Tantra

„Vajravarahi Mandala “(Tibet, 19. Jh.)

of Buddhisti Tantra (Vajrayana) is based on altruistischen thinking of the Mahayana. Central element of this teachings is the development of the illuminating spirit and the way of the Bodhisattvas. Buddhisti Tantra covers allesoterischen methods (visualization/Meditation), which are passed on as secret teachings of teacher at pupils. Among them also methods, with which the physical energies in energy courses and knot (Chakras) are used by stimulation and steering element for it, are illuminating tooattain. Göttliche energies and creation strength in the sense more hinduistischer dance-race are not aroused, since the Buddhismus answers the concept in the negative of the existence of a all-powerful creator God. In the spectrum of the buddhistischen Tantra sexual practices represent only a small part to tantrischer practice. Similar practicesare also in the Tibetan Bön - religion.

Tantri techniques

the techniques, which are used in the buddhistischen Tantra, aim mainly at direct experiences and integrate also the everyday life life. In the west the Tantrismus often becomes on a transformationsexual energies or to a way to the sexual fulfilment reduces. Not all forming the Tantrismus, in particular the buddhistischen, in addition, the hinduistischen, contain however actual (ritualisierten) sexual intercourse. An application form e.g. the buddhistischen Tantra is the Karmamudra - practice, with thatthe ritual sexual combination a role to actually play can. Under certain conditions in this way fast illuminating is to be achieved to be able. A sexual high point is not aimed at with this practice however, but the work with by the sex act arousedStands for energies in the foreground. Particularly here internal energy hoist in the central channel, which can be controlled particularly with difficulty, are collected and meditiert with finer consciousness attained thereby, over the emptyness (Shunyata). The discharge of seeds is considered thereby as obstacle. Oneexact statement of these systems and the not harmless work with physical energies in the sense of the buddhistischen Tantra remains reserving a buddhistischen master, who is authorized to the passing on this practice at pupils in the context of a traditional excessive quantity line.

differencesin the different traditions

Kalachakra-Gottheit in Vereinigung
Kalachakra - divinity in combination

in the more monastisch coined/shaped school of the Vajrayana, the Gelugpa, which attaches great importance to the monk tradition, teachings and practices the also sexual combination are usually more reservedly taught to contain, than inthe more strongly yogisch coined/shaped schools Nyingma, Kagyü and Sakya.

(Ursprünglichere) strongly the southern Buddhismus cut to the enthaltsame monk life, the Theravada, condemns the buddhistischen Tantrismus (Vajrayana) as falsification of the teachings Buddhas. It always warnedbefore magic (adhering to transcendental natures), since such connections would have appropriate karmische consequences.

Regarded by the point of view of the Tibetan Vajrayana out, which knows both monk and layman communities, this criticism of its basis misses. The buddhistischen vehicles build after this aspectone on the other up and do not contradict themselves. They were taught for pupils with different assessments. Adhering at Meditationsgottheiten in the sense independent outside naturenesses applies also in the Vajrayana than an obstacle for illuminating. Those the unerleuchteten natures own artificial fragmentationthe phenomena in subject and object, connected with the conception of an existing even (I conception, Ego) one maintain in such a way and one strengthen. Buddhisti illuminating practice has that against in particular in the Vajrayana as a goal, the I conception (Ego) and the maintenance of the subject object duality solidified thereby tooovercome. Divinities are therefore not regarded in the Vajrayana as outside naturenesses, but when those make Meditationsformen possible the entrance to the Buddhanatur of the own spirit. They serve methodically correctly applied for it to overcome the I conception (Ego) and the emptyness (Shunyata) of all phenomenato recognize. Thus there can be in the long run no more separation between subject and object in the perception of the reality more, illuminating is realized. Buddhisti Tantra therefore represents a methodical addition, those by its strong means the development up toactual illuminating process substantially to accelerate is. The development of special forces (Siddhis) is a Begleitphänomen of the illuminating process. Buddha Shakyamuni is to have manifested special miracle forces after its Erleuchung during 15 days.

The Tantrismus is in many religious currents (Jainismus etc.)resident. Later currents are the Chinese Chen yen, the Japanese Shingon and the Tibetan Vajrayana (also Lamaism called).

Tantri symbolism in different cultures, Neotantra and holistic body work

see also the major item Neotantra.

In Europe and inthe USA “Tantra”, since it was popularized by Osho, is understood often as holistic living standard, which connects Spiritualität and Sexualität. A multiplicity more differently, usually commercial offerer tries to obtain this living standard in seminars and courses whereby the majority of these offerswith the original, religiously Indian Tantra motivated, nothing or not much to do has. Depending upon adjustment and training of the individual dance RA teachers the offer from Sexualtherapie is enough to the mirror-image-ritually oriented Meditationsgruppe and from the theoretical lecture to practical experiencingin the tantrischen ritual. In most of these seminars and courses excluding non-sexual Tantrismus one practices.

The practice of the sexual Tantra, a form of the Sexual mystik results from the acceptance that that originally Göttliche or the impersonale form and idea thatTranszendenz from a duality exists, which unites the male and the female aspect. In many cultures there are pairs of Gods and God inside or abstract principles such as Yin and Yang, the polarities and complementary contrasts forms and in oneProcess of mutual penetration, transformation, separation and combination the highest unit embody. Many of the oldest God shapes are originally as androgyn meant, so for example Shiva and Shakti, the Tibetan Yab yum - figures (Meditationsgottheiten in combination), the Hermaphrodit of the Alchemie or archaische, onlydivinities who can be proven archaeologically.

The holy form of the sexual combination, the Hieros gamos (holy wedding), is a very old cultural phenomenon, which in new form its way to clear and a ark-typical need of humans seems be. Thus becamethe Hieros gamos for example in Sumer by a king representing a male divinity and a female divinity embodying queen or Priesterin practices. Also in old Egypt such rituals were proven, and they have their traces in the mythologyall old cultures leave. In the Indian and Tibetan area these rituals come of to vorbuddhistischen traditions, symbol systems, practices and myths.

Some Tantriker differentiate between “red” and “white” Tantra, whereby the red form on sexual combination, the white form however on meditative practicesone refers. Many the “white Tantriker so calling” reject themselves the sexual form of the Tantra, while the so-called “red Tantriker” often regards the refusal of Sexualpraktiken as a form of mental sterility and body hostileness and this on the Tabuisierungthe Sexualität and in particular the female one into many cultures lead back. However in the tantrischen Buddhismus (Vajrayana) the female principle embodies transcendental wisdom, women is honoured and can just like men illuminating attain. Many buddhistische tantrische Meisterinnen from Tibet are outstanding examples of female Spiritualität. It applies therefore to a Vajrayana practicing as obstacle on the path, if it down-looks women down-appreciating treated or on it, since it blocks itself by a wrong aspect the entrance to transcendental wisdom.

The hinduistischeTantrismus honours the female as creative and transzendierende energy; accordingly the woman takes an outstanding in him on position, and the Sexualität is not occupied with taboos, because if spirit and subject are not separate, little area for body-hostile remainsCan serve tendencies, and the bodies as instrument for mental experiences.

The regions, in India in those the tantrischen cults are still alive, are Assam, Bengalen, Orissa, Maharashtra, Kashmir, Rajasthan, in the northwest Himalaya andin parts of south India.

literature

  • Margot Anand: Tantra or the art of the sexual Ekstase. Publishing house Goldmann, ISBN 3442138477
  • Daniel Odier: The Ekstase of the heart; Tantra; Dive into the absolute love; Longing, passion & Spiritualität; Tantra,spontanéité de l'extase; etc.
  • Helmut Uhlig: The life as cosmic celebration, magic world of the Tantrismus. Bergisch Gladbach 1998 ISBN 3-7857-0952-8
  • André van Lysebeth: Tantra - for humans today mosaic publishing house 1990, ISBN 3570035492 (original: Tantra - le cultede la Féminité edition Flammarion, of Paris)
  • NIC Douglas, penny of Slinger: “The large book of the Tantra: sexual secrets and the Alchimie of the Exstase " Heinrich Hugendubel publishing house 2001, ISBN 3896313061
  • Chögyam Trungpa, fire drink, earth breathe - the magic of the Tantra, Rowohlt 1989
  • Lama Thubten Yeshe, ways to the luck blessedness - introduction to Tantra, diamond publishing house 1998
  • Miranda Shaw, illuminating by Ekstase - women in the tantrischen Buddhismus, Krüger publishing house 1989
  • Muir, Tantra - dance of the love - air clay/tone, out of print, butover second-hand bookshop available
  • to Bernhard Schaer, Feuer of the Eros, the reunification of the male and female energies, Atlantis, [
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out of print also

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Hinduisti Tantra

of Buddhisti Tantra

 

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