Tantric Revisionings presents stimulating new perspectives on Hindu and Buddhist religion, particularly their Tantric versions, in India, Tibet or in modern Western societies. Geoffrey Samuel adopts an historically and textually informed anthropological approach, seeking to locate and understand religion in its social and cultural context. The question of the relation between 'popular' (folk, domestic, village, 'shamanic') religion and elite (literary, textual, monastic) religion forms a recurring theme through these studies. Six chapters have not been previously published; the previously published studies included are in publications which are difficult to locate outside major specialist libraries.
These Tibetan Buddhist teachings provide instructions for gathering and harnessing basic life energy. According to the tradition, a very effective way to do this is to arouse sexual energy and to direct the essence of that energy toward spiritual realization. According to the philosophy, sexual energy brings one naturally and effortlessly into flow with creativity and awareness in both mind and body—when used skillfully by committed practitioners with appropriate training. These ancient texts, attributed to the great Tibetan meditation master Padmasambhava (who practiced sexual union with the famous Tibetan queen Yeshe Tsogyal), offer traditional Buddhist teachings on the nature of the elements that all beings and our world are made of. They show us a practical view of how to use life-energy for personal development. The teachings are for experienced Buddhist practitioners.
The Karma Tantricism of Kashmir is intended as a ground work of the Karma system, an almost neglected area of Kashmir Saivism. The author has very ably reconstructed the history and metaphysics of the system after rummaging through relevant literature, both in print and manuscript form. The krama philosophy, Sakta esotricism and the Tantric synoptic view are seen. In this first of the two volumes, the author has given a general and historical survey in seven chapters-Karma as a distinct system, mutual exchange from allied system, different traditions and sub-schools, sources and literature and karma`s place in Kashmir Saivism. Contains chronological table of Karma author`s classified Bibliography and indexes.
A complete explanation of the esoteric principles of Mantra that also clarifies the differences between Hindu and Tibetan yoga. Translated into many languages, this is an important text for any student of Buddhism. With bibliography, index, and illustrations.
Yoga, tantra and other forms of Asian meditation are practised in modernized forms throughout the world today, but most introductions to Hinduism or Buddhism tell only part of the story of how they developed. This book is an interpretation of the history of Indic religions up to around 1200 CE, with particular focus on the development of yogic and tantric traditions. It assesses how much we really know about this period, and asks what sense we can make of the evolution of yogic and tantric practices, which were to become such central and important features of the Indic religious scene. Its originality lies in seeking to understand these traditions in terms of the total social and religious context of South Asian society during this period, including the religious practices of the general population with their close engagement with family, gender, economic life and other pragmatic concerns.
Nagarjuna is one of the finest philosophers who ever lived. This second century Buddhist philosopher from south India is known for his criticism on speculative theories and viewpoints. But his name is better known for introducing the idea of emptiness (sunyata), a philosophical concept that had hugely influenced the discourses of Eastern philosophy, religion, and culture for about 2000 years. Nagarjuna cleverly introduced emptiness (sunyata), into Buddhist discourses to explain its central philosophy: the philosophy of Middle Path. Through the negative mode of argumentation, he taught how we naturally get trapped into extreme viewpoints and speculate on them. His philosophy of Middle Path (Madhyamika) explains the progress of human reasoning moving in its natural course avoiding extreme viewpoints for finding harmony and freedom. During the second century, in a different milieu, Nagarjuna warned his students about the dangers of speculative thought created out of extreme viewpoints and philosophical doctrines. He taught them to look into the structures of such doctrines critically by using negation to know what the truth is. Therefore, the philosophical idea of emptiness (sunyata) is not the end of negation assuming perfect nihilism, but teaching us that it would work like medicine for removing all our ignorance. More precisely, it is like zero (sunya) in mathematics, a number with an undefined value, but real numbers find newer values by associating with it. It is a philosophical tool that helps us control our alleged fears, anger, petty hatred, etc., by invoking the natural course of human compassion (karuna) for us to live and die naturally. Therefore, the structure of emptiness is the philosophy of Middle Path.
Bhadriraju Krishnamurti (1928) is Professor and Head of the department of Linguistics at Osmania University, Hyderabad. He received a B.A. (Hons.) Degree (1948) in Telugu language and literature at Andhra University Waltair and an M.A. (1955) and Ph.D. (1957) in linguistics from the university of Pennsylvania U.S.A.
In the present work, Taranatha paints a miraculous picture of the great Siddhas of India their lives and the lineages which sprang from their teachings. In all, the lives of some 59 Siddhas are related some well known, others more obscure, but all linked by their various lineages and by the instructions handed down from Siddha to disciple. Taranatha’s account of these remarkable lives is especially valuable as he had as his gurus, and as the sources of these accounts, three Indians from the very traditions about which he wrote with such conviction. The lineage accounts are very important for a clear understanding of the Tantric upadesas themselves. In several places Taranatha makes quite sure that his own lineage is irrefutably established so that there is no doubt that he is a participator in the upadesas themselves, not merely a hander down of legends. The accounts were evidently passed on and, due to the special factors involved in the tantric oral tradition, we cannot but understand them as being accurate and reliable.
