Yoga is the most important method that Tantra uses in all aspects of life. It gives all human activities a means of realising and expressing the inner yoga and the process of evolution from the human to the Divine

from “The Tantric Dancer” by Maya Swati Devi

The tradition of tantra yoga was founded by Sadāśiva in Eastern India more than 7,000 years ago. Sadāśiva (or more simply Śiva) is the legendary initiator, the primordial figure of the yogī, a being suspended between the earth and the sky, a master that embodies the Divine on Earth, the founder of human costumes, love, music, arts and tantra yoga. The external world appears as a primordial differentiation, a split between opposite but complementary aspects of life.

“Where there is abundance of pleasure what serves talking about yoga and where there is yoga there is no pleasure but Kaula [tantra] enjoys both.”

Mahānirvāṇa  Tantra

Meditation is a fundamental practice in tantra yoga that can be practised in two ways.

It can be done in a basic way when the mind is unstable and needs the support of a physical object on which it can focus its attention to avoid wandering. The second way is the purer and more subtle form, the contemplation of the absolute vacuum. When the Divine is conceived as having a physical form, it is contemplated in its various aspects with the technique of Nyāsa, touching the various parts of the body. When vacuum is conceived with no form, it is contemplated as a luminous awareness, a non-form that shines of its own light. Tantrikas, those who practise tantra yoga, are the ones that are interested in the ‘feminine being’. The woman is not only the source of life but she is also perceived in the body of the student as Śakti or Prāṇaśakti, the cosmic force of nature.

Tantra is adoration of Śakti, the feminine principle which is power and creativity. Śakti represents the Universal Mother and she cannot be separated from Śaktiman, the masculine principle and Universal Father, identified in the tantric tradition with Śiva. The entire universe is produced by the encounter of these two opposites, Śaktiman, the static principle, and Śakti, the dynamic principle. Śakti does not have a beginning or end, she moves with no interruptions following a regular cycle and alternating phases of stasis and movement.

When Śakti enters in her dynamic phase, she transforms herself (vikriti). When she needs to reflect and rest, she enters a static phase. In this way, she goes through a constant process of creation and conservation. Find out about our next key dates and events

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