ABOUT THE BOOK:This book serves as an introductory study of Tantric Saivism in its original scriptural sources. It traces the features and content of the canon of the Saiva Tantras, making use of many unpublished manuscripts from Kashmiri Saiva author

The esoteric Hindu traditions of Tantrism have profoundly influenced the development of Indian thought and civilization. Emerging from elements of yoga and wisdom traditions, shamanism, alchemy, eroticism, and folklore, Tantrism began to affect brahmanical Hinduism in the ninth century. Nevertheless, Tantrism and its key historical figures have been ignored by scholars. This accessible work introduces the concepts and practices of Hindu Sakta Tantrism to all those interested in Hinduism and the comparative study of religion.

This book explores the role of altered states of consciousness in the communication of social and emotional energies, both on a societal level and between individual persons. Drawing from an original reading of Durkheimian social theorists (including Mauss, Hertz, and Hubert) and Jungian psychology, Louise Child applies this analysis to tantric Buddhist ritual and biographical material. She suggests ways in which dreams and visionary experiences (including those related to the 'subtle body') play an important and previously under-explored role in tantric understandings of the consort relationship.

The Shiva Sutra was revealed to Vasugupta by Shiva in order to counter the effects of dualism. This revelation initiated the hermeneutics of syntheses and exegesis climaxed by the great Abhinavagupta. The Shiva Sutra is the most important scripture in the Trika system of Kashmir Shaivism. As a book on yoga, it explains the nature and cause of bondage and the means to liberation from bondage. Bhāskara is in the direct lineage of Vasugupta. To Bhāskara's commentary, Mark Dyczkowski has added his translation of an anonymous commentary as an aid to understanding Bhāskara's interpretation. This anonymous writer also serves as a bridge between Kṣemarāja's and Bhāskara's commentaries, drawing from both. The commentary on each sutra is thus in three layers. Bhāskara's commentary is first, followed by the anonymous commentary, after which Dyczkowski adds his own exposition and compares Bhāskara and Kṣemarāja. Kṣemarāja's commentary, the Vimarsini, has been translated by Jaideva Singh and published by SUNY Press under the title Siva Sutra.

"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"--

Tantra is a family of rituals modeled on those of the Vedas and their attendant texts and lineages. These rituals typically involve the visualization of a deity, offerings, and the chanting of his or her mantra. Common variations include visualizing the deity in the act of sexual union with a consort, visualizing oneself as the deity, and "transgressive" acts such as token consumption of meat or alcohol. Most notoriously, non-standard or ritualized sex is sometimes practiced. This accounts for Tantra's negative reputation in some quarters and its reception in the West primarily as a collection of sexual practices. Although some today extol Tantra's liberating qualities, the role of women remains controversial. Traditionally there are two views of women and Tantra. Either the feminine is a metaphor and actual women are altogether absent, or Tantra involves the transgressive use of women's bodies to serve male interests. Loriliai Biernacki presents an alternative view, in which women are revered, worshipped, and considered worthy of spiritual attainment. Her primary sources are a collection of eight relatively modern Tantric texts written in Sanskrit from the 15th through the 18th century. Her analysis of these texts reveals a view of women that is generally positive and empowering. She focuses on four topics: 1) the "Kali Practice," in which women appear not only as objects of reverence but as practitioners and gurus; 2) the Tantric sex rite, especially in the case that, contrary to other Tantric texts, the preference is for wives as ritual consorts; 3) feminine language and the gendered implications of mantra; and 4) images of male violence towards women in tantric myths. Biernacki, by choosing to analyse eight particular Sanskrit texts, argues that within the tradition of Tantra there exists a representation of women in which the female is an authoritative, powerful, equal participant in the Tantric ritual practice.

Provides a comparative philosophical study of the thought of the two principle theorists of monistic Kashmiri Shaivism, Utpaladeva and Abhinavagupta, and also formulates a conception of the nature of philosophy as a means of intercultural and interreligious dialogue.