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Tantra
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Tantra (Tib gyüd)
(1) a ritual tradition of the Vajrayana, transmitted from guru to disciple;
(2) a text associated with one or another of these traditions. There are also Hindu and Jain tantras.
Important Buddhist Tantras, mostly named after their principal deity, include Guhyasamaja, Cakrasamvara, Hevajra, Yamantaka and Kalacakra.
The Tibetans differentiate between OLD TANTRAS (Tib. nyingma’i gyüd) held to have been transmitted to Tibet at the time of Padmasambhava and mostly not existing in Sanskrit, and NEW TANTRAS (Tib. sarmai gyüd) which were transmitted in the 11th and 12th centuries and in many cases also exist in Sanskrit versions.
Tantra is the name scholars give to a style of religious ritual and Meditation that arose in medieval India no later than the fifth century CE. The earliest documented use of the word Tantra is in the Hindu text, the Rigveda (X.71.9).
Tantra has influenced the Hindu, Sikh, Bön, Buddhist, and Jain religious traditions and spread with Buddhism to East Asia and Southeast Asia.
Definitions
There are a number of different definitions of Tantra, not always mutually consistent.
Traditional definitions
The Tantric tradition does offer two important definitions of what constitutes a tantra and why it is named such. The first comes from the Kāmikā-tantra:
Because it elaborates (tan) copious and profound matters, especially relating to the principles of reality (tattva) and sacred mantras, and because it provides liberation (tra), it is called a tantra.
The second traditional definition comes from the 10th century Tantric scholar Rāmakaṇṭha, who belonged to the dualist school called the Śaiva Siddhānta:
A tantra is a divinely revealed Body of teachings, explaining what is necessary and what is a hindrance in the practice of the worship of God; and also describing the specialized initiation and purification ceremonies that are the necessary prerequisites of Tantric practice.
Prabhat Ranjan Sarkar describes who a tantric is and what the tantric cult is:
A person who, irrespective of Caste, Creed or religion, aspires for spiritual expansion or does something concrete, is a Tantric. Tantra in itself is neither a religion nor an 'ism'. Tantra is a fundamental spiritual science. So wherever there is any spiritual practice it should be taken for granted that it stands on the Tantric cult."
Scholastic definitions
Modern scholars have also provided definitions of Tantra. David Gordon White of the University of California offers the following:
Tantra is that Asian Body of beliefs and practices which, working from the principle that the Universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that Universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways.
Anthony Tribe, a scholar of Buddhist Tantra, offers a list of defining features:.
Centrality of ritual, esp. evocation and worship of deities;
Centrality of mantras;
Visualisation and self-identification with deity;
Necessity of initiation / Esotericism / secrecy;
Importance of the teacher (Guru, ācārya);
Ritual use of maṇḍalas;
Transgressive/antinomian acts;
Revaluation of the Body;
Revaluation of the status and role of women;
Analogical thinking [including microcosmic/macrocosmic correlation]; and
Revaluation of 'negative' mental states
Tantra as western construction
Robert Brown notes that the term tantrism is a construction of western scholarship, not a concept that comes from the religious system itself. Tāntrikas (practitioners of Tantra) never attempted to define Tantra as a whole the way Western scholars have. Rather, the Tantric dimension of each South Asian religion had its own name:
Tantric Shaivism was known to its practitioners as the Mantramārga,
Tantric Buddhism has the indigenous name of the Vajrayana,
Tantric Vaishnavism was known as the Pañcarātra.
The general term "Tantra" may be used to denote all the teachings and practices found in the scriptures called tantras or āgamas, a synonym. It could equally be substituted by the adjective Āgamic.
History
Golden Age of Hinduism
Tantrism originated in the early centuries CE and developed into a fully articulated tradition by the end of the Gupta period. This was the "Golden Age of Hinduism" (ca. 320–650 CE), which flourished during the Gupta Empire (320 to 550 CE) until the fall of the Harsha Empire (606 to 647 CE). During this period, Power was centralised, along with a growth of far distance trade, standardizarion of legal procedures, and general spread of literacy. Mahayana Buddhism flourished, but the orthodox Brahmana culture began to be rejuvenated by the patronage of the Gupta Dynasty. The position of the Brahmans was reinforced, and the first Hindu temples emerged during the late Gupta age.
Late-Classical Hinduism
See also Late-Classical Age and Hinduism Middle Ages
After the end of the Gupta Empire and the collapse of the Harsha Empire, Power became decentralised in India. Several larger kingdoms emerged, with "countless vasal states".The kingdoms were ruled via a feudal system. Smaller kingdoms were dependent on the protection of the larger kingdoms. "The great king was remote, was exalted and deified", as reflected in the Tantric Mandala, which could also depict the king as the centre of the Mandala.
The disintegration of central Power also lead to regionalisation of religiosity, and religious rivalry. Local cults and languages were enhanced, and the influence of "Brahmanic ritualistic Hinduism" was diminished. Rural and devotional movements arose, along with Shaivism, Vaisnavism, Bhakti and Tantra, though "sectarian groupings were only at the beginning of their development". Religious movements had to compete for recognition by the local lords. Buddhism lost it's position, and began to disappear in India.
In the same period Vedanta changed, incorporating Buddhist thought and it's emphasis on Consciousness and the working of the mind. Buddhism, which was supported by the ancient Indian urban civilisation lost influence to the traditional religions, which were rooted in the countryside. In Bengal, Buddhism was even prosecuted. But at the same time, Buddhism was incorporated into Hinduism, when Gaudapada used Buddhist Philosophy to reinterpret the Upanishads. This also marked a shift from Atman and Brahman as a "living substance" to "maya-vada", where Atman and Brahman are seen as "pure Knowledge-Consciousness". According to Scheepers, it is this "maya-vada" view which has come to dominate Indian thought.
Spread of Tantra
Tantric movements led to the formation of many esoteric schools of Hinduism and Buddhism. It has influenced the Hindu, Sikh, Bön, Buddhist, and Jain religious traditions and spread with Buddhism to East Asia and Southeast Asia.
Practices
Rather than a single coherent system, Tantra is an accumulation of practices and ideas. Because of the wide range of communities covered by the term tantra, it is challenging and problematic to describe tantric practices definitively.
Goal of Tantra
Tantric ritual seeks to access the supra-mundane through the mundane, identifying the microcosm with the macrocosm. The Tantric aim is to sublimate rather than to negate relative reality.
The Tantric practitioner seeks to use prana, an energy that flows through the Universe (including one's own Body) to attain goals that may be spiritual, material or both.
The Tantric Path
Long training is generally required to master Tantric methods, into which pupils are typically initiated by a Guru.
Various techniques are used as aids for Meditation and for the achievement of spiritual and magical Power:
Yoga, including breathing techniques and postures (asana), is employed to subject the Body to the control of the will;
Mudras, or gestures;
Mantras or syllables, words and phrases;
Mandalas;
Yantras, symbolic diagrams of the forces at work in the Universe;
Identification with deities. (See Anuttarayoga Tantra for Tibetan Buddhist ideas.)
The process of sublimation consists of three phases:
Purification
Elevation
"Reaffirmation of identity on the plane of pure Consciousness"
Classifications of practices
Statue of the Tantric goddess Kali from Dakshineswar, West Bengal, India; along with her Yantra.
Avalon provides a dichotomy of the "Ordinary Ritual" and the "Secret Ritual".
The methods employed by Dakshinachara (right-hand path) interpretations of Tantra are very different from the methods used in the pursuit of the Vamachara (left-hand path).
Mantra, yantra, nyasa
Linguistically the three words mantram, tantram and yantram are related in the ancient traditions of India, as well as phonologically. Mantram denotes the chant, or "Knowledge." Tantram denotes philosophy, or ritual actions. Yantram denotes the means by which a human is expected to lead his Life.
The Mantra and yantra are instruments to invoke specific Hindu deities such as Shiva, Shakti, or Kali. Similarly, puja may involve focusing on a yantra or Mandala associated with a deity.
Each Mantra is associated with a specific Nyasa. Nyasa involves touching various parts of the Body with specific portions of the Mantra. This is considered to be invoking presence of the deity of the Mantra inside the Body. There are various types of Nyasas - The most important of them being Kara Nyasa and Anga Nyasa.
Identification with deities
Tantra, as 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 Brahman, or Adi Parashakti.
These deities may be worshipped externally with Flowers, Incense, and other offerings, such as singing and Dancing. These Tantric practices Form the foundation of the ritual temple dance of the devadasis, and are preserved in the Melattur style of Bharatanatyam by Guru Mangudi Dorairaja Iyer.
Visualisation
These deities are engaged internally as attributes of Ishta Devata meditations, the practitioners either visualizing themselves as the deity, or experiencing the darshan (the vision) of the deity.
During Meditation the initiate identifies with any of the numerous Hindu gods and goddesses, visualizes them and internalises them, a process likened to sexual courtship and consummation. The Tantrika practitioner may use visualizations of deities, identifying with the deity so that the aspirant "becomes" the Ishta-Deva or meditational deity.
Three classes of devotees
In Hindu Tantra practices when bringing together the deity and the devotee, they use both Meditation and ritual practices. These practices are divided into three classes of devotees: the animal, heroic, and the divine. In the divine devotee, the rituals are internal. The divine devotee is the only one that can attain the object of the rituals, which are directed to Awakening kundalini energy.
Vamamarga - 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 (representing Food, or sustenance), coitus (representing sexuality and procreation), the charnel grounds (representing Death and transition) and defecation, urination and vomiting (representing waste, renewal, and fecundity). It is this sensate inclusion that prompted Zimmer's praise of Tantra's World-affirming attitude:
In the Tantra, the manner of approach is not that of Nay but of Yea ... the World attitude is affirmative ... Man must approach through and by means of nature, not by rejection of nature.
Arthur Avalon states that the Panchatattva Chakrapuja and Panchamakara involve:
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 Cakrapuja. ...There are various kinds of Cakra – productive, it is said, of differing fruits for the participator therein.
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.
Sexual rites
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Although popularly equated with Tantra in its entirety in the West, such sexual rites were historically practiced by a minority of sects. For many practicing lineages, these maithuna practices progressed into psychological symbolism.
Origins
According to White, sexual rites of Vamamarga may have emerged from early Hindu Tantra as a practical means of catalyzing biochemical transformations in the Body to facilitate heightened states of awareness. These constitute a vital offering to Tantric deities.
Sexual rites may have also evolved from clan initiation ceremonies involving transactions of sexual fluids. Here the female initiate is inseminated or ensanguined with the sexual emissions of the male consort, sometimes admixed with the semen of the Guru. The Tantrika is thus transformed into a son of the clan (kulaputra) through the grace of his consort. The clan fluid (kuladravya) or clan nectar (kulamrita) is conceived as flowing naturally from her womb.
Religious aims
Later developments in the rite emphasize the primacy of bliss and divine union, which replace the more bodily connotations of earlier forms.
When enacted as enjoined by the Tantras, the ritual culminates in a sublime experience of infinite awareness for both participants. 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. Several sexual rituals are recommended and practiced. These involve elaborate and meticulous preparatory and purificatory rites.
The sexual act itself 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 individual personalities and identities of each of the participants are completely dissolved in a unity of cosmic Consciousness.
Tantrics understand these acts 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.
Doctrines
Defined primarily as a technique-rich style of spiritual practice, Tantra has no single coherent Doctrine. It developed different teachings in connection with the different religions that adopted the Tantric method. These teachings tended to support and validate the practices of Tantra.
These practices, in their classical Form, are more oriented to the married Householder than the monastic or solitary renunciant. They exhibited what may be called a World-embracing rather than a World-denying character.
Tantra, especially in its nondual forms, rejected the renunciant values of Patañjalian yoga, offering instead a vision of the whole of reality as the self-expression of a single, free and blissful Divine Consciousness under whatever name, whether Śiva or Buddha-nature.
The World is real
Since the World was viewed as real, not illusory, this Doctrine was a significant innovation over and against previous Indian philosophies, which tended to picture the Divine as absolutely transcendent and/or the World as Illusion. The practical consequence of this view was that not only could householders aspire to spiritual liberation in the Tantric system, they were the type of practitioner that most Tantric manuals had in mind.
Furthermore, since Tantra dissolved the dichotomy of spiritual versus mundane, practitioners could entail every aspect of their daily lives into their spiritual growth process, seeking to realize the divine that is both transcendent and immanent. Tantric spiritual practices and rituals thus aim to bring about an inner realization of the Truth that "Nothing exists that is not Divine" (nāśivaṃ vidyate kvacit), bringing freedom from Ignorance and from the cycle of Suffering (Saṃsāra) in the process.
In fact, tantric visualizations are said to bring the meditator to the core of his humanity and oneness with transcendence. Tantric meditations do not serve the function of training or practicing extra beliefs or unnatural ways. On the contrary, the transcendence that is reached by such meditative work does not construct anything in the mind of the practitioner, but actually deconstructs all pre-conceived notions of the human condition. The barriers that constrict thinking to limitation-namely, cultural and linguistic frameworks-are completely removed. This allows the person to experience total liberation and then unity with ultimate Truth or reality.
Evolution and involution
According to Tantra, "being-Consciousness-bliss" or Satchidananda has the Power of both self-Evolution and self-involution. Prakriti or "reality" evolves into a multiplicity of creatures and things, yet at the same time always remains pure Consciousness, pure being, and pure bliss. In this process of Evolution, Maya (Illusion) veils Reality and separates it into opposites, such as conscious and Unconscious, pleasant and unpleasant, and so forth. If not recognized as Illusion, these opposing determining conditions bind, limit and Fetter (pashu) the individual (jiva).
Generally speaking, the Hindu God and goddess Shiva and Shakti are perceived as separate and distinct. However, in Tantra, even in the process of Evolution, Reality remains pure Consciousness, pure being and pure bliss, and Tantra denies neither the act nor the fact of this process. In fact, Tantra affirms that both the World-process itself, and the individual jiva, are themselves Real. In this respect, Tantra distinguishes itself both from pure dualism and from the qualified non-dualism of Vedanta.
Evolution, or the "outgoing current," is only half of the functioning of Maya. Involution, or the "return current," takes the jiva back towards the source, or the root of Reality, revealing the infinite. Tantra is understood to teach the method of changing the "outgoing current" into the "return current," transforming the Fetters created by Maya into that which "releases" or "liberates." This view underscores two maxims of Tantra: "One must rise by that by which one falls," and "the very poison that kills becomes the elixir of Life when used by the wise."
Scripture
The primary sources of written Hindu Tantric lore are the agama, which generally consist of four parts, delineating metaphysical Knowledge (jnana), contemplative procedures (yoga), ritual regulations (kriya), and ethical and religious injunctions (charya). Schools and lineages affiliate themselves with specific agamic traditions. Hindu tantra exists in Shaiva, Vaisnava, Ganapatya, Saura and Shakta forms, amongst others, so that individual tantric texts may be classified as Shaiva Āgamas, Vaishnava Pāñcarātra Saṃhitās, and Shakta Tantras, though there is no clear dividing line between these works. The expression Tantra generally includes all such works.
Influence on Asian religions
The historical significance of the Tantric method lies in the fact that it impacted every major Indian religion extant in the early medieval period (c. 500 – 1200 CE): thus the Hindu sects of Shaivism, Shaktism and Vaishnavism, as well as Buddhism and Jainism all developed a well-documented Body of Tantric practices and related doctrines. Even Islam in India was influenced by Tantra. Tantric ideas and practices spread far outside of India, into Tibet, Nepal, China, Japan, Cambodia, Vietnam, and Indonesia. Today, it is Tibetan Buddhism and various forms of Hinduism that show the strongest Tantric influence, as well as the international postural yoga movement and most forms of American alternative spirituality grouped under the New Age rubric.
Vedic tradition
Various orthodox Brahmanas routinely incorporate Tantric rituals in their daily activities (Ahnikas). For example, sarvA~nga-nyAsas and kara-nyAsas (Tantric techniques for placing various deities) are part of Chanting tracts such as the rudra-prashna of the yajurvEda and viShNu-sahasra-nAma; and gAyatrI-AvahanaM is a common part of Sandhyavandanam in south India. Orthodox temple archakas of various sects profess to follow rules laid out in Tantric texts, for example priests of the Iyengar sect prefer to follow Pañcaratra Agamas.
However, it has been claimed that orthodox Vedic traditions were antagonistic to Tantra. André Padoux notes that in India tantra is marked by a rejection of orthodox Vedic tenets. Moriz Winternitz, in his review of the literature of tantra, points out that, while Indian tantric texts are not positively hostile to the Vedas, they may regard The Precepts of the Vedas as too difficult for our age, while an easier cult and an easier Doctrine have been revealed in them. Many orthodox Brahmans who accept the authority of the Vedas reject the authority of the Tantras. Although later Tantric writers wanted to base their doctrines on the Vedas, some orthodox followers of the Vedic tradition invariably referred to Tantra in a spirit of denunciation, stressing its anti-Vedic character.
Shaiva Tantra
The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta.
The word "Tāntrika" is used for followers of the Tantras in Shaivism.
Yoga
Shaiva tantra gave us the Hatha Yoga manuals, such as the 15th century Hathayoga Pradīpikā and the 16th century Gheranda Samhitā. It is from these manuals that most modern Knowledge of Yoga and the subtle Body derives.
Yoga as it has been inherited in the modern World has its roots in Tantric ritual and in secondary passages (pādas) within Tantric scriptures. The practices of Mantra, āsana (seat/pose), sense-withdrawal (pratyāhāra), Breath-regulation (prānāyāma), mental (mantric) fixation (dhāranā), Meditation (Dhyāna), mudrā, the subtle Body (sukshma shārīra) with its energy centers (chakras, ādhāras, granthis, etc.) and channels (nādīs), as well as the phenomenon of Kundalinī Shakti are but a few of the tenets that comprise Tantric Yoga. While some of these derive from earlier, pre-Tantric sources, such as the Hindu Upanishads and the Yoga Sūtra, they were greatly expanded upon, ritualized, and philosophically contextualized in these medieval Tantras.
Fernando Estévez Griego, describing the Gheranda Samhita as being a tantric text, says that Raja Yoga means "Samadhi" from the tantric point of view.
Buddhist Tantra
Vajrayana comprises the scriptures and lineages founded by the Indian Mahasiddhas.
According to Tibetan Buddhist Tantric master Lama Thubten Yeshe:
...each one of us is a union of all universal energy. Everything that we need in order to be complete is within us right at this very moment. It is simply a matter of being able to recognize it. This is the tantric approach.
Western views
The Sri Yantra (shown here in the three-dimensional projection known as Sri Meru or Maha Meru used mainly in rituals of the Srividya Shakta sects) is central to most Tantric forms of Shaktism.
The first Western scholar to take the study of Tantra seriously was Sir John Woodroffe (1865–1936), who wrote about Tantra under the pen name Arthur Avalon. He is generally held as the "founding father of Tantric studies." Unlike previous Western scholars, Woodroffe was an ardent advocate for Tantra, defending Tantra against its many critics and presenting Tantra as an ethical philosophical system greatly in accord with the Vedas and Vedanta. Woodroffe himself practised Tantra as he saw and understood it and, while trying to maintain his scholastic objectivity, was considered a student of Hindu Tantra (in particular Shiva-Shakta) tradition.
Further development
Following Sir John Woodroffe, a number of scholars began to actively investigate Tantric teachings. These included a number of scholars of comparative religion and Indology, such as: Agehananda Bharati, Mircea Eliade, Julius Evola, Carl Jung, Giuseppe Tucci and Heinrich Zimmer.
According to Hugh Urban, Zimmer, Evola and Eliade viewed Tantra as "the culmination of all Indian thought: the most radical Form of spirituality and the archaic Heart of aboriginal India", and regarded it as the ideal religion of the modern era. All three saw Tantra as "the most transgressive and violent path to the sacred."
In the modern World
Following these first presentations of Tantra, other more popular authors such as Joseph Campbell helped to bring Tantra into the imagination of the peoples of the West. Tantra came to be viewed by some as a "cult of ecstasy", combining sexuality and spirituality in such a way as to act as a corrective force to Western repressive attitudes about sex.
As Tantra has become more popular in the West it has undergone a major transformation. For many modern readers, "Tantra" has become a synonym for "spiritual sex" or "sacred sexuality," a belief that sex in itself ought to be recognized as a sacred act which is capable of elevating its participants to a more sublime spiritual plane. Though Neotantra may adopt many of the concepts and terminology of Indian Tantra, it often omits one or more of the following: the traditional reliance on guruparampara (the guidance of a Guru), extensive meditative practice, and traditional rules of conduct—both moral and ritualistic.
According to one author and critic on religion and politics, Hugh Urban:
Since at least the time of Agehananda Bharati, most Western scholars have been severely critical of these new forms of pop Tantra. This "California Tantra" as Georg Feuerstein calls it, is "based on a profound misunderstanding of the Tantric path. Their main error is to confuse Tantric bliss ... with ordinary orgasmic pleasure.
Urban goes on to say that he himself doesn't consider this "wrong" or "false" but rather "simply a different interpretation for a specific historical situation."
Source
See Also
- Articles containing word "Water" in title
- (Activity) Tantra
- (Engagement) Tantra
- (Practice) Tantra
- 1. The Inner Kālacakratantra
- 4 classes of tantra
- 5 practices in the Highest Yoga Tantra
- A Brief Introduction to Tantra
- A Letter of Practical Advice on Sutra and Tantra
- A Safe Guide for the Practitioner of Hevajra Tantra
- A Tibetan Tantra
- Abhisambodhi Tantra
- Abridged Kalachakra Tantra
- Abridged tantra
- Action Tantra
- Action tantra
- Action tantras
- Activity Garland Tantra
- Activity tantra
- Advaya tantra
- Agada-tantra
- Agada Tantra
- Agnivesh tantra
- Agnivesha tantra
- An Introduction to the True Buddha Tantra
- An introduction to Buddhist Tantra
- Ancient Tantra Collection
- Ancient tantras
- Annutara-tantra
- Annutara Tantra
- Annutarayoga-tantra
- Annuttara-yoga tantras
- AnutaraYoga Tantra
- Anuttara-tantra
- Anuttara-tantras
- Anuttara-yoga-tantra
- Anuttara-yoga-tantras
- Anuttara-yoga tantra
- Anuttara Tantra
- Anuttara Tantras
- Anuttara Yoga Tantra
- Anuttara Yoga tantra
- Anuttara tantra
- Anuttara tantras
- Anuttara yoga tantra
- Anuttaratantra
- Anuttaratantras
- Anuttarayoga-tantra
- Anuttarayoga Tantra
- Anuttarayoga Tantra by Alexander Berzin
- Anuttarayoga Tantras
- Anuttarayoga tantra
- Anuttarayoga tantras
- Anuttarayogatantra
- Anuttarayogatantras
- Anuyoga Tantras
- Anuyoga tantras
- Anuyogatantras
- Aparimitāyus: “Tantra” and “Pure Land” in Medieval Indian Buddhism?
- Arya Manjushri Root Tantra
- Arya Manjushri Tantra Chitta—commentary
- Arya mañjushri tantra chitta
- Atiyoga tantras
- Atiyogatantras
- Attachment & Tantra
- Authentic Tantra
- Basics of tantra esoteric tibetan buddhism
- Basis Level Tantra
- Beef, Dog, and Other Mythologies: Connotative Semiotics in Maha¯yoga Tantra Ritual and Scripture1 by Christian K. Wedemeyer
- Bhairavī Cakra: Goddess Mandalas/Rituals in Contemporary Tantra’s Nondualism
- Bonding Practices for Mother tantras
- Broader Theoretical Framework of the Kālacakratantra
- Bshad pa dang cha mthun gyi rgyud tantra sde bco brgyad
- Buddha Nature: How to Realise This Through the Practice of Sutrayana & Tantrayana
- Buddha in Theravada, Mahayana and Tantra: The Same?
- Buddhist Tantra
- Buddhist Tantra: Some Introductory Remarks
- Buddhist Tantras
- Buddhist tantra
- Buddhist tantras
- Cakrasamvara Tantra
- Cakrasamvaratantra
- Cakrasaṃvara Tantra
- Cakrasaṃvaratantra
- Candamaharosana Tantra
- Candamaharosana Tantra: Worship Woman
- Carya-tantras
- Carya Tantra
- Carya class of Tantras
- Carya class of tantras
- Carya tantra
- Caryatantras
- Caryā tantra
- Caryātantra
- Caryātantra yāna
- Chakrasamvara Tantra
- Chakrasamvara Tantras
- Chakrasamvara tantra
- Chandamaharosana Tantra
- Charya-tantra
- Charya-tantras
- Charya Tantra
- Charya Tantras
- Charya tantra
- Charya tantra yana
- Charya tantras
- Charyatantra
- Chronology of the Kalacakratantra
- Collected Tantras of the Ancients
- Collected Tantras of the Ancients'
- Collected Tantras of the Old School
- Collection of Nyingma Tantras
- Collection of a Hundred Thousand Nyingma Tantras
- Collection of nyingma tantras
- Collection of tantras
- Commentary on the Guhya-garbha Tantra (‘Hidden-Embryo Loom’)
- Common Misunderstandings about Tantra
- Compassion Display Tantra
- Compendium of Conception Tantra
- Complete Nyingma Tradition from Sutra to Tantra
- Concluding the four-limbed recitation in Action Tantra
- Condensed Kalacakra Tantra
- Creation Stories: The Cosmogony Account from the Buddhist Tantras
- Creation as Explained in the Non-dualist Tantras
- Critical Forum for the Investigation of the Kalachakra Tantra and the Shambhala Myth
- Deities According to the Four Classes of Buddhist Tantra
- Deities of the five tantra classes
- Deity of the Guhyagarbha Tantra
- Deity of the father-tantras
- Diamond Pinnacle Tantra
- Difference between Buddhist and Hindu Tantras
- Differentiating the Concepts of yoga and tantra in Sanskrit Literary History
- Direct Consequence of Sound Tantra
- Divine Marriage -- kundalini and tantra
- Doxographical Categories in the Master Catalog of The Collected Tantras of the Ancients
- Dual-tantra
- Dual tantra
- Dzogchen Tantras
- Dzogchen Tantras, Seventeen / Eighteen
- Dzogchen and Tantra Q & A
- Dzogchen tantras
- Eighteen Dzogchen Tantras
- Eighteen Dzogchen tantras of the Mind Section
- Eighteen Great Tantra-pitaka
- Eighteen Great Tantrapitaka
- Eighteen Inner Tantras of Secret Mantra
- Eighteen Mahayoga Tantras
- Eighteen great tantrapitaka
- Eighteen great tantras
- Eighteen tantras of Mahayoga
- Eleven topics of tantra
- Engagement tantra
- Entering Tantrayana
- Esoteric Teachings of the Tibetan Tantra by C.A. Musés
- Essence of Secrets Tantra
- Essence of Tantra
- Explaining Tantra in Tibetan Buddhism at Shuchi-in University
- Explanation of the generation and completion stages of Guhyasamaja Tantra
- Explanatory Tantra
- Explanatory tantra
- Exposition Tantra of the Father Tantra Guhyasamaja
- Exposition tantra
- External Tantras
- Father-tantras
- Father Tantra
- Father Tantra Mahayoga
- Father Tantras
- Father Tantras (Wyl. pha rgyud) of the the Sarma schools
- Father Tantras of the the Sarma schools
- Father tantra
- Father tantra's
- Father tantra of the Anuttara yoga
- Father tantras
- Father’s tantra
- Final Subsequent Mantra Tantra
- First Three Classes of Tantra
- First true Buddhist tantra
- Five Basic Mahayoga Tantras
- Five Inner Tantra Initiations
- Five Tantra Classes
- Five collections of Anuttarayoga tantras
- Five stages of tantra
- Five tantra classes
- Four-limbed recitation in Action Tantra
- Four Classes of Tantra
- Four Major Sections of Yoga Tantra
- Four Medical Tantras
- Four Medicine Tantras
- Four Outer Tantra Initiations
- Four Sections of Tantra
- Four Sections of Tantra & the Four Types of Practitioners
- Four Tantras
- Four Tantras: the Essence of Ambrosia Secret Instruction
- Four categories of tantras
- Four classes of tantra
- Four sections of Tantra
- Four sections of tantra
- Four tantras
- Fourteen commitments of Yoga Tantra
- From the tantra known as the Twenty-One Praises of Tara’
- Full initiation in one of the Mother tantras
- Fundamental Tantra of Mañjuśrī
- Gaining Confidence in the Tantra Method
- Generation Stage in Buddhist Tantra
- Glorious Supreme Primal Tantra
- Gods, Goddesses and Buddhist Tantra
- Great Tantra The Rampant Lion
- Great Tantra of Spontaneously Arising Gnosis
- Grounds and Paths of Secret Mantra - Highest Yoga Tantra
- Guhayasamaja Tantra
- Guhyagarbha-tantra
- Guhyagarbha Tantra
- Guhyagarbha tantra
- Guhyagarbhatantra
- Guhyasamaja) Tantra
- Guhyasamaja-tantra
- Guhyasamaja Tantra
- Guhyasamaja tantra
- Guhyasamaja tantras
- Guhyasamajatantra
- Guhyasamaya Tantra
- Guhyasamâja-tantra
- Guhyasamâja Tantra
- Guhyasamāja-tantra
- Guhyasamāja Tantra
- Guhyasamāja tantra
- Guhyasamājatantra
- Guhysamaja Tantra
- Heruka Practice Tantra
- Hevajra-tantra
- Hevajra Tantra
- Hevajra Tantra.
- Hevajra root tantra texts
- Hevajra tantra
- Hevajratantra
- Higher Tantra
- Higheryoga tantra
- Highest-Yoga tantra
- Highest Tantra
- Highest Tantra systems of practice
- Highest Yoga Tantra
- Highest Yoga Tantra Yidam
- Highest Yoga Tantra and Mahamudra By Master Sheng-yen Lu
- Highest Yoga Tantra empowerment
- Highest Yoga Tantra form of Tara
- Highest Yoga Tantras
- Highest category of tantras
- Highest class of tantra
- Highest tantra
- Highest yoga Tantra
- Highest yoga tantra
- Highest yoga tantra class
- Hindu Tantra
- Hindu Tantras
- Hindu Tantras by Michael Magee
- Hindu tantras
- History and Nature of The Collected Tantras of the Ancients
- History of the Hevajra Tantra
- History of the Kalachakra Tantra
- History of the ṣạdaṅ-yoga of the Kālacakratantra and Its Relation to Other Religious Traditions of India
- How to Open Your Sushumna Central Channel Using Tantra
- Hundred Thousand Nyingma Tantras
- Hundred Thousand Tantras of the Ancient School
- Hundred thousand nyingma tantras
- Illuminating the Tantras
- In search of Tantra - Vajrayana
- In search of the Guhyagarbha tantra
- Indian Tantra
- Influence of Yogacara on Tantra by Ven. Traleg Rinpoche
- Inner Kalacakratantra
- Inner Kālacakratantra
- Inner Tantra
- Inner Tantras
- Inner Tantras, Higher Tantras
- Inner tantra
- Inner tantras
- Instructional Tantra
- Internal Tantras
- Introduction To The Buddhist Path :Tantra
- Introduction to Tantra
- Introduction to tantra
- Introduction to the Chakrasamvara System of Anuttarayoga Tantra
- Introduction to the Vajrabhairava System of Anuttarayoga Tantra
- It is also stated in this same Tantra
- Kalacakra Laghutantra
- Kalacakra Mulatantra
- Kalacakra Tantra
- Kalacakratantra
- Kalacakratantra's
- Kalachakra-Tantra
- Kalachakra-tantra
- Kalachakra Laghutantra
- Kalachakra Mulatantra
- Kalachakra Multantra
- Kalachakra Tantra
- Kalachakra Tantra lineage
- Kalachakra tantra
- Kalachakra tantra initiation
- Kalachakratantra
- Kaula Tantras
- Kaula tantras
- Kaumarabhritya Tantra
- Kayachikitsa Tantra
- King of Tantras
- King of all tantra
- King of tantras
- King of tantras belonging ot the Space Section
- Kriya-tantra
- Kriya-tantras
- Kriya & Tantra Yoga are the Foundations of Ritual Magick
- Kriya Tantra
- Kriya Tantra: Six Deities Practice
- Kriya Tantra: The Four Types of Mental Stability
- Kriya Yoga Tantra
- Kriya and Charya Tantras
- Kriya tantra
- Kriya tantras
- Kriyatantra
- Kriyatantras
- Kriyayoga-tantra
- Kriyā-tantra
- Kriyā tantra
- Kriyā tantras
- Kriyātantra
- Kriyātantra yāna
- Kryatantra
- Kubjikāmata-tantra
- Kubjikāmata Tantra
- Kubjikāmatatantra
- Kulayaraja Tantra
- Kulayarāja Tantra
- Kundalini Tantra; Swami Satyananda Saraswati
- Kundalini Yoga of the Tantra
- Kâlacakra-tantra
- Kâlacakra Tantras
- Kâlachacra Tantra
- Kâlachakra Tantra
- Kālacakra-tantra
- Kālacakra-tantra’s
- Kālacakra Laghutantra
- Kālacakra Mūla Tantra
- Kālacakra Mūlatantra
- Kālacakra Tantra
- Kālacakra tantra
- Kālacakratantra
- Kālacakratantra's
- Kālacakratantra's six-phased yoga
- Kālacakratantra's sixphased yoga
- Kālackra-tantra
- Laghu-tantra
- LaghuKacakratantra
- Laghu Tantra
- Laghukalacakratantra
- Laghukalacakratantraraja
- Laghukàlacakratantra
- Laghukālacakratantrarājatikā
- Laghutantra
- Laghutantratika
- Laghutantratìkà
- Laghutantraṭīkā
- Laghutantratlka
- Last Tantra
- Later Tantra
- Levels of Action Tantra
- Levels of Tantra
- Lineages of the three inner classes of tantra
- Lower Tantras
- Lower classes of tantra
- Lower tantras
- Maha-avarnta-prasarani-raja-tantra-nama
- Mahakala tantra
- Mahakalatantra
- Mahamaya-tantra
- Mahamaya-tantra/See Also Section
- Mahamaya Tantra
- Mahamaya tantra
- Mahanirvana Tantra
- Mahanirvana Tantra; Tantra of the Great Liberation
- Mahavairocana-bhisambodhi Tantra
- Mahavairocana Tantra
- Mahavairocana tantra
- Mahavairocanabhisambodhi Tantra
- Mahayana Uttaratantra Shastra
- Mahayana Uttaratantra Shastra- A brief outline
- Mahayana Uttaratantra Shastra- Vajra Point I: The Buddha
- Mahayana Uttaratantra Shastra- Vajra Point II: The Dharma
- Mahayana Uttaratantra Shastra- Vajra Point III: The Sangha
- Mahayana Uttaratantra Shastra- Vajra Point IV: Buddha Nature
- Mahayana Uttaratantra Shastra- Vajra Point V: Buddhahood
- Mahayana Uttaratantra Shastra- Vajra Point VI: Buddha Qualities
- Mahayana Uttaratantra Shastra- Vajra Point VII: Buddha Activity
- Mahayanottaratantra-shastra
- Mahayoga Tantra
- Mahayoga Tantras
- Mahayoga tantra
- Mahayoga tantras
- Mahā-vairocana-abhisaṃbodhi Tantra
- Mahā-vairocana Abhisaṃbodhi Vikurvita Adhiṣṭhāna Tantra
- MahāVairocana Abhisaṃ Bodhi Tantra
- MahāVairocana Tantra
- Mahā Vairocana Abhisaṃ Bodhi Vikurvita Adhiṣṭhāna Tantra
- Mahā Vairocana Tantra
- Mahā vairocana Abhisaṃbodhi Vikurvita Adhiṣṭhāna Tantra
- Mahā vairocana Tantra
- Mahāmāyā-tantra
- Mahāvairocana-abhisaṃbodhi-tantra
- Mahāvairocana Abhisaṃbodhi Tantra
- Mahāvairocana Abhisaṃbodhi Vikurvita Adhiṣṭhāna Tantra
- Mahāvairocana Tantra
- Mahāyoga tantra
- Mahāyogatantras
- Mahāyānottaratantra Śāstra
- Main tantra
- Main tantra of the Mind category
- Manifestation of the Heruka Tantra
- Manjushri Tantra
- Master of the Yamantaka Tantra
- Mañjuśrī-mūla-tantra
- Meaningful Lasso Tantra
- Medicine Buddha Tantrayana Meditation Centre
- Meditation of the three inner and outer tantras by Kunkhyen Tenpe Nyima
- Method-Father Tantra
- Mimetic strategy of cognition in Buddhist Tantras by Vladimir Korobov
- Misunderstandings about Tantra
- Mother-tantra deity
- Mother-tantras
- Mother Tantra
- Mother Tantra Vision
- Mother Tantras
- Mother Tantras of Discriminative Awareness
- Mother tantra
- Mother tantra class
- Mother tantras
- Mother’s tantra
- Mudra Tantra Medicine in Hand
- Mula Kalachakra Tantra
- Mulatantra
- Multantra
- My writings on the Highest Yoga Tantra and Mahamudra
- Mādhyamika Critique of Other Philosophical Systems in the Kālacakratantra
- Mūlatantra
- Nature of Syncretism in the Kālacakratantra
- Navayâna Tantra
- Need of Lam-rim Initial Scope in Tantra
- Need of Lam-rim Medium and Advanced Scopes in Tantra
- Neotantra
- New tantras
- New traditions of Tantra
- New translation anuttarayoga tantra
- Ngagsung Tromay Tantra
- Nicholas Roerich and the Kalachakra Tantra
- Nine yānas - Three inner tantra
- Non-Dual Tantras
- Non-dual Tantra
- Non-dual Tantras
- Non-dual tantra
- Non-dual tantras
- Nondual Tantra
- Nondual Tantras
- Nondual Tantras of Unity
- Nondual tantras
- Nyingma Inner Tantras
- Nyingma Tantra
- Nyingma inner tantras
- Nyingma tantras
- Old tantras
- Old traditions of Tantra
- On Buddhist Tantra
- Oral Instruction Tantra
- Oral Tradition Instruction Tantra
- Oral Tradition Tantra
- Oral Transmissions Tantra
- Oral lineage of the Dzogchen tantras of Mahayoga
- Outer Tantra
- Outer Tantra Initiations
- Outer Tantras
- Outer tantra
- Outer tantras
- Pancatantra
- Paramadibuddhatantra
- Paramādibuddhatantra
- Paratantra
- Paratantra-svabhava
- Paratantra-svabhāva
- Paratantra nature
- Path Level Tantra
- Path of tantra
- Path tantra
- Pañcatantra
- Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahßyoga System of rNying-ma Tantra
- Performance tantra
- Practical Instruction in the King of Tantras
- Practical principles of tantra
- Practice Tantra
- Practice in the highest class of tantra
- Practice of Anuttarayoga Tantra
- Practice tantra
- Practitioner of Tantra
- Practitioner of tantra
- Practitioners of Tantra
- Preliminaries To Buddhist Tantra
- Principal tantra of the Dzogchen
- Quintessence of the Arya Mañjushri Tantra
- Rasayana-tantra
- Rasayana Tantra
- Ratnagotravibhaga-mahayanottaratantra-shastra
- Reinventing Buddhist Tantra
- Result Vehicle of Tantra
- Resultant tantra
- Reverberation of Sound Tantra
- Rnying ma Tantras
- Rnying ma tantras
- Root-tantras
- Root Kalachakra Tantra
- Root Kālacakra tantra
- Root Tantra
- Root Tantra of Hevajra
- Root Tantra of Manjushri
- Root Tantras
- Root tantra
- Root tantra of Semdé
- Root tantras
- Samantabhadra’s Royal Tantra of All-Inclusive Vastness
- Samputa Tantra
- Samputa tantra
- Sangwa Dupa Tantra
- Saraha: One of the earliest, wisest Buddhist Tantra mahasiddha-sages
- Sarvatathāgata Tattvasaṃgraha Tantra
- Sarvatathāgatatattvasaṃgraha Tantra
- Second Meaning of Tantra
- Secrecy in Tantra
- Secret Essence Tantra
- Secret Quintessential Instructions on the Eight Branches of the Ambrosia Essence Tantra
- Semdé tantras
- Seven Initiation Rituals of the Tibetan Tantra
- Seventeen Tantras
- Seventeen Tantras of Dzogchen
- Seventeen Tantras of Innermost Luminosity
- Seventeen Tantras of Menngagde
- Seventeen Tantras of the Great Perfection
- Seventeen Tantras of the Innermost Secret Nyingtik Cycle
- Seventeen tantras
- Seventeen tantras of the esoteric instruction cycle
- Shalakya Tantra
- Shalya Tantra
- Shambhala in the Kalachakra Tantra
- Shri Kalacakratantra
- Shri Paramadi Tantra
- Shri Paramadi Tantra,
- Siddhaikavira Tantra
- Siddhaikavira Tantras
- Sivasvarodhayatantra
- Six classes of Vajrayana tantras
- Six classes of tantra
- Six sections of tantra
- Six tantra sections
- Six tantras clarifying the six limits
- Soma and offerings in hindu and buddhist tantra
- Some Fundamental Conceptions of Tantra
- Sovereign Abridged Kalacakratantra
- Specialist in tantra
- Sri Kalachakra Tantra
- Studies on the Tantras; Ramakrishna Mission
- Subsequent Tantra
- Subāhuparipṛcchā-tantra
- Summary of The Blue Annals Chapter 10: The Wheel of Time Tantra (Skt. Kālacakra)
- Susiddhikara tantra
- Sutra and tantra traditions
- Svatantra
- Syncretism of the Kālacakratantra's Language
- Sādhanas and the Tantras
- Tantra's
- Tantra's Ineluctable Logic?
- Tantra, sex, and romance novels
- Tantra-Induced Delusional Syndrome
- Tantra-Lite
- Tantra-induced delusional syndrome ("TIDS") by Charles Carreon
- Tantra-samgiti
- Tantra-yoga
- Tantra: Kriya, Charya, Yoga and Anutarayoga
- Tantra - 01
- Tantra Agnivesha
- Tantra Arriving ar a Wholesome Communication with Being
- Tantra Classification
- Tantra In America
- Tantra Pitaka
- Tantra Section
- Tantra Series
- Tantra That Prophesies Realization
- Tantra That Prophesies Realization.
- Tantra and Kashmiri Shaivism
- Tantra and flow
- Tantra and its Misconceptions: Reclaiming the Essence from the Illusions
- Tantra and sex
- Tantra and the Hindu Vedic traditions
- Tantra as a Method for Spiritual Development
- Tantra as a method for spiritual development
- Tantra chen-po sde bco-brgyad
- Tantra chen po sde bco brgyad
- Tantra classes in Buddhist yoga
- Tantra classifications
- Tantra collection
- Tantra collections
- Tantra cosmology
- Tantra division
- Tantra in Buddhism
- Tantra in Practice
- Tantra in Practice; by David Gordon White
- Tantra in Practice; by David Gordon White:
- Tantra lineage
- Tantra makes use of the strongest experiences of life
- Tantra meditation practice text
- Tantra method
- Tantra of Bde-Mchog
- Tantra of Great Beauty and Auspiciousness
- Tantra of both
- Tantra of the Awakening of Great Vairocana
- Tantra of the Black Wrathful Shri Ekajati
- Tantra of the Great Secret Union of the Sun and Moon
- Tantra of the Great Secret Union of the Sun and the Moon
- Tantra of the Magical Net of Vajrasattva
- Tantra of the Secret Community
- Tantra of the Secret Essence
- Tantra of the Secret Nucleus
- Tantra of the Secret Quintessence
- Tantra of the Union of the Sun and Moon
- Tantra of the Wheel of Time
- Tantra of union
- Tantra ordination
- Tantra perspective
- Tantra pitaka
- Tantra practice
- Tantra practices
- Tantra practioner's
- Tantra practitioner
- Tantra teachings
- Tantra techniques (Vajrayana)
- Tantra that Prophesies Realization
- Tantra the art of conscious loving
- Tantraloka
- Tantrapitaka
- Tantras
- Tantrasara
- Tantrasāra
- Tantrayana
- Tantrayana Buddhism
- Tantrayana includes lineages of the Outer Tantras
- Tantrayana tradition
- Tantrayanas
- Tantrayâna
- Tantrayāna
- Tantra–Esoteric Teachings
- Tantra–yoga
- Tantric Exposition of the Dependent Origination according to the Caṇḍamahāroṣaṇatantra, Chapter XVI: pratītyasamutpāda-paṭala
- Tattvasamgraha Tantra
- Tattvasamgraha tantra
- Tattvasaṃgraha Tantra
- Teachings on Tantra
- Ten topics of tantra
- Text Analysis of the Union of Sun and Moon Tantra (nyid zla kha sbyor rgyud)from the Tibetan Renaissance Seminar
- The 18 Tantras of the Mahayoga
- The Abridged Kalachakra Tantra
- The Abridged Kalachakra Tantra and The Stainless Light
- The All-Creating King Tantra
- The Autheticity of the Tantras
- The Candahamarosana Tantra
- The Changeless Nature - Mahayana Uttara Tantra Sastra - by Arya Maitreya & Acarya Asanga
- The Complete Nyingma Tradition from Sutra to Tantra
- The Dalai Lamas on Tantra
- The Differences among the Four Classes of Tantra
- The Dzogchen Tantras
- The Efficiency of Anuttarayoga Tantra: Gelug
- The Efficiency of Anuttarayoga Tantra: Non-Gelug
- The Efficiency of General Tantra: Gelug
- The Efficiency of General Tantra: Non-Gelug
- The Eighty-four Mahasiddhas and the Path of Tantra
- The Essence of the Tathagatas from the analysis of the 'Potential for the Rare and Supreme' in the Ultimate Explanatory Mahayana Teaching on the Uttara Tantra
- The Four Foundations of Tibetan Tantra
- The Four Sections of Tantra & the Four Types of Practitioners
- The Fourteenth Dalai Lama’s Oral Teachings on the Source of the Kālacakratantra
- The Hundred Thousand Tantras of the Old School
- The Inner Kālacakratantra - A Buddhist Tantric View of the Individual: A History of the Ṣaḍ-aṅga-yoga of the Kālacakratantra and Its Relation to Other Religious Traditions of India
- The Inner Kālacakratantra - A Buddhist Tantric View of the Individual: Introduction
- The Inner Kālacakratantra - A Buddhist Tantric View of the Individual: Preface
- The Inner Kālacakratantra - A Buddhist Tantric View of the Individual: The Broader Theoretical Framework of the Kālacakratantra
- The Inner Kālacakratantra - A Buddhist Tantric View of the Individual: The Concept of Science in the Kālacakra Tradition
- The Inner Kālacakratantra - A Buddhist Tantric View of the Individual: The Cosmic Body
- The Inner Kālacakratantra - A Buddhist Tantric View of the Individual: The Gnostic Body
- The Inner Kālacakratantra - A Buddhist Tantric View of the Individual: The Nature of Syncretism in the Kālacakratantra
- The Inner Kālacakratantra - A Buddhist Tantric View of the Individual: The Social Body
- The Inner Kālacakratantra - A Buddhist Tantric View of the Individual: The Transformative Body
- The Inner Tantras According to the Nyingma School
- The Kalachakra Laghutantra
- The Laghutantraṭīkā by Vajrapāṇi: A Critical Edition of the Sanskrit Text
- The Lineage of Master, Empowerment, and Profound Tantra
- The Mahakalatantra
- The Mahayana Uttaratantra Shastra with commentary
- The Mahā Vairocana Abhisambodhi Tantra
- The Mahā–Vairocana–Abhisambodhi Tantra
- The Meaning of Tantra
- The Mother Tantras
- The Myths, Challenges, and Rewards of Tantra
- The Need of Lam-rim for Practicing Tantra Effectively
- The Nyingma Tantras Research Database
- The Nyingma Tradition, the old Secret Tantra
- The Origin of the Hevajra Tantra
- The Origin of the rGyud bzhi: A Tibetan Medical Tantra
- The Paramādibuddhatantra
- The Psychology of Buddhist Tantra by Rob Preece
- The Purification Method Used in Anuttarayoga Tantra
- The Role of Tantra in Hinduism and Buddhism
- The Samputa Tantra: Edition and Translation Chapters I-IV
- The Samvarodaya-tantra
- The Significance of Yoga Tantra
- The Significance of Yoga Tantra and the Compendium of Principles (Tattvasa˙graha Tantra) within Tantric Buddhism in India and Tibet
- The Soma Tantra
- The Tantra Exhibition, and Forty Years On
- The Tantra Shastras in China
- The Tantra of the Black Wrathful Shri Ekajati
- The Three Accomplishments from Cultivating the Hevajra Tantra are Illusory Body, Clear Light, and Perfect Enlightenment
- The Three Inner Tantras
- The Three Outer Tantras
- The Treasury of Knowledge: Systems of Buddhist Tantra
- The Treasury of Knowledge - Book Six, Part Four: Systems of Buddhist Tantra - The Indestructible Way of Secret Mantra (Jamgön Kongtrul Lodrö Tayé)
- The Two Stages Of Guhyasamaja Tantra
- The Use of Ritual in Tantra Practice
- The Vajrabhairava tantras
- The Vajrabhairava tantras Tibetan and Mongolian Versions
- The Yoga Tantras and the Social Context of Their Transmission to Tibet . Steven Weinberger
- The continuous transmission of sutra and tantra
- The dream interpretation and practice according to tantra and Tibetan medicine
- The prayer of the all-good Buddha from the Dzogpa Chenpo tantra of the all-pervading mind of Kuntuzangpo
- The six classes of tantra
- The text's and Tantra
- The three inner tantras
- The truth about tantra by Dr. John Mumford (Swami Anandakapila Saraswati)
- The Mahāmāyā Tantra
- Third of the three outer tantras
- Thirteen commitments of Yoga Tantra
- This is the difference between Hindu Tantra and Buddhist Tantra
- Three Inner Tantras
- Three Inner Tantras (nang rgyud sde gsum) Mahayoga, Anu Yoga, and Ati Yoga
- Three Inner Yoga Tantras
- Three Innermost Tantras
- Three Lower Sections of Tantra
- Three Outer Tantra Pitakas
- Three Outer Tantras
- Three classes of tantra
- Three divisions of the Inner Tantra
- Three divisions of the Inner Tantras
- Three inner classes of tantra
- Three inner sections of Tantra
- Three inner tantras
- Three lineages in the old translation school of the Nyingma tantras
- Three outer classes of tantra
- Three outer sections of Tantra
- Three outer tantras
- Three roots of Tantra
- Three tantras
- Tibetan Tantra
- Tibetan Tantra in a Nutshell
- Tibetan calendar making is based on the Sri Kalachakra Tantra
- Time Tantra
- Totemic Beliefs in the Buddhist Tantras
- Transmission of the Inner Tantras and Dzogchen
- Transmission of the Tantra and Practices of Tārāyogīni
- Treasure cycle of the Father Tantra aspect of the Great Perfection
- Trio of the Father Tantras of Skillful Means
- Troma Tantra
- Twelve Excellent Divisions of the Unsurpassed Tantras
- Twelve rare tantras
- Two Later Tantras
- Two Stages Of Tantra
- Two Yaugik Stages of Vajra-bhairava Tantra
- Two tantras of accomplishment
- Tārāyogīni Tantra & Practice
- Ubhava Tantra
- Ubhaya tantra
- Ubhayatantra
- Unexcelled Yoga Tantra
- Unexcelled Yoga tantras
- Unexcelled yoga tantra
- Upa Tantra
- Upa tantra
- Upatantra
- Upayoga tantra
- Upayogatantra
- Upper Tantra
- Uttara-tantra
- Uttara-tantra-shastra
- Uttara Tantra
- Uttaratantra
- Uttaratantra Shastra
- Uttaratantra Śāstra
- Uttaratantra Šastra
- Uttaratantrashastra
- Uttaratantraśāstra
- Uttaratantra
- Vairochana (Abhisambodhi Tantra)
- Vairochana Abhisambodhi Tantra
- Vajikarana Tantra
- Vajra-śekhara Tantra
- Vajra Pinnacle Tantra
- Vajrabhairava tantras
- Vajramahabhairava Tantra
- Vajrasattva tantra by Vladimir Montlevich
- Vajrayana Tantras
- Vajrayana tantra
- Various Aspects of Tantra
- Vehicle of Caryā Tantra
- Vehicle of Kriyā Tantra
- Vehicle of Tantra
- Vehicle of Yoga Tantra
- Vehicle of caryā tantra
- Vehicle of kriyā tantra
- Vehicle of yoga tantra
- Visualization Practice in Tantra
- Vows of Action Tantra
- Vriddha Jivakiya Tantra
- Vyākhyātantra
- Vājīkaraṇa tantra
- Web of Magical Illusion tantras
- What Is Tantra, Anyway?
- What Tantra actually means
- What is Tantra?
- Wheel Of Time Tantra
- Wheel Of Time Tantra (kalācakra) Bibliography from the THL Bibliographies
- Wheel of Time Tantra
- Why Practice Tantra?
- Wisdom-Mother Tantra
- Wisdom Tantra
- Wisdom tantra
- Wrathful highest yoga tantra deity
- Wrathful practices are of the highest yoga tantra class
- Yamantaka Tantra
- Yamantaka Tantras
- Yamāntaka Tantra
- Yidam practice of the Kriya tantra tradition
- Yoga-tantra
- Yoga-tantras
- Yoga Tantra
- Yoga Tantra: Paths to Magical Feats
- Yoga Tantra by Alexander Berzin
- Yoga Tantras
- Yoga tantra
- Yoga tantras
- Yogas of Action Tantra
- Yogatantra
- Yogatantra yāna
- Yogatantras
- Yogini-Tantra
- Yogini Tantra
- Yoginitantras
- Yoginī-tantras
- Yoginī Tantras
- Yoginī tantra
- Yoginītantra
- Yoni Tantra
- Yoni Tantra text
- Yuddha-jayarnava tantram
- Ārya Mañjuśrī Tantra Citta
- Ārya Mañjuśrī Tantra Citta—root text
- Ārya mañjushri tantra garbha
- Ārya mañjuśrī tantra citta
- Śri Cakrasaṃvara Tantra
- Śrīcandraguhyatilakanāmamahātantrarāja
- Śālākya-tantra