"A history of tantra in Java and its origin and practice and how it has influenced and interacted with Tibetan Tantra, Hindu mysticism and Sufi Islam and Western sexual magical practices. Illustrated with full color photos of old and newly excavated and uncovered temples, along with with statues and iconography dedicated to practices in shrines, cemeteries and secret schools."--Publisher's description.

The essays in this volume, written by specialists working in the field of tantric studies, attempt to trace processes of transformation and transfer that occurred in the history of tantra from around the seventh century and up to the present. The volume gathers contributions on South Asia, Tibet, China, Mongolia, Japan, North America, and Western Europe by scholars from various academic disciplines, who present ongoing research and encourage discussion on significant themes in the growing field of tantric studies. In addition to the extensive geographical and temporal range, the chapters of the volume cover a wide thematic area, which includes modern Bengali tantric practitioners, tantric ritual in medieval China, the South Asian cults of the mother goddesses, the way of Buddhism into Mongolia, and countercultural echoes of contemporary tantric studies.

The Tantric Alchemist is a work on alchemy as decoded by Tantra and a work on Tantra as understood by alchemists. It uncovers works by Thomas Vaughan and suggests how he and his wife—a 17th-century Welsh couple unique in the history of western alchemy—met their fate when dealing with forces they knew only too well, but which were stronger than their ability to control them. Using the works of Vaughan as his text, Levenda applies the “twilight language” of Tantra to the surreal prose of the alchemist and in the process lays bare the lineaments of the arcane tradition that gave rise to the legend of Christian Rosenkreutz, the reputed founder of Rosicrucianism who learned his art in the East; and to the 19th- and 20th-century occult movements lead by such luminaries as P.B. Randolph, Theodore Reuss, Helena Blavatsky, and Aleister Crowley who also sought (and discovered) this technology in the religions and cultures of Asia. Readers will find that the many disparate threads of an authentic spiritual tradition are woven together here in a startling tapestry that reveals—without pretense or euphemism—the psycho-sexual technique that is at the root of both Tantra and alchemy: that is to say, of both Asian and European forms of esoteric praxis.

Among the many spiritual traditions born and developed in India, Tantra has been the most difficult to define. Almost everything about it—its major characteristics, its sources, its relationships to other religions, even its practices—are debated among scholars. In addition, Tantrism is not confined to any particular religion, but is a set of beliefs and practices that appears in a variety of religions, including Hinduism and Buddhism. This book explores one of the most controversial aspects of Tantra, its sources or roots, specifically in regard to Hinduism. The essays focus on the history and development of Tantra, the art history and archaeology of Tantra, the Vedas and Tantra, and texts and Tantra. Using various disciplinary and methodological approaches, from history to art history and religious studies to textual studies, scholars provide both broad overviews of the beginnings of Tantra and detailed analyses of specific texts, authors, art works, and rituals.

In the West, the varied body of texts and traditions known as Tantra for more than two centuries has had the capacity to scandalize and shock. For European colonizers, Orientalist scholars and Christian missionaries of the Victorian era, Tantra was generally seen as the most degenerate and depraved example of the worst tendencies of the so-called 'Indian mind': a pathological mixture of sensuality and religion that prompted the decline of modern Hinduism. Yet for most contemporary New Age and popular writers, Tantra is celebrated as a much-needed affirmation of physical pleasure and sex: indeed as a 'cult of ecstasy' to counter the perceived hypocritical prudery of many Westerners. In recent years, Tantra has become the focus of a still larger cultural and political debate. In the eyes of many Hindus, much of the western literature on Tantra represents a form of neo-colonialism, which continues to portray India as an exotic, erotic, hyper-sexualized Orient. Which, then, is the 'real' Tantra? Focusing on one of the oldest and most important Tantric traditions, based in Assam, northeast India, Hugh B Urban shows that Tantra is less about optimal sexual pleasure than about harnessing the divine power of the goddess that flows alike through the cosmos, the human body and political society. In a fresh and vital contribution to the field, the author suggests that the 'real' meaning of Tantra lies in helping us rethink not just the history of Indian religions, but also our own modern obsessions with power, sex and the invidious legacies of cultural imperialism.

"Since the earliest encounters between tantric traditions and Western scholars, tantra has posed a challenge. Representation of tantra has tended to emphasize the antinomian, decadent aspects, which, as attention-grabbing as they were for Western audiences, hampered the study of the field. The Oxford Handbook of Tantric Studies is intended to overcome these obstacles, facilitating collaboration between scholars working on different forms of tantra, and in different disciplines. With more than forty chapters and a global pool of contributors, the Handbook aims to be the definitive reference work in the field, exploring core topics such as action, transformation, embodiment, art, language, and social movements. The first chapter provides an overview of major issues confronting the field today, including debates regarding the definition and category of "tantra," historical origins and dating, and recent developments in gender studies and tantra, ethnography and "lived tantra," and cognitive approaches to the study of tantra. Using a topical framework, the opening section explores the concept of action, one of the most prominent features of tantra, which includes performing rituals, practicing meditation, chanting, embarking on a pilgrimage, or reenacting moments from a sacred text. From there, the sections cover broad topics such as transformation (e.g., soteriology and healing), gender and embodiment, "extraordinary" beings (such as deities and saints), art and visual expressions, language and literature, social organizations, and the history and historiography of tantra. Keywords tantric studies, tantra, Buddhism, Hinduism, Jainism, ritual, soteriology, meditation, embodiment, yoga"--