Quotessence
Home / Topics / Tantra Quotes

Tantra Quotes

Browse 159 quotes about Tantra.

Related topics

PhilosophyPeoplePracticeSpiritualPathPersonsSex

Tantra Quotes

“If you were transported 500 years back in time and told them about mobile phones, they would call you mad and kill you. Even if you are an engineer, you wouldn’t be able to prove to them that mobile phones are real. They only understand clay and fire. Today when people say they can see things that you can’t see, you call them mentally ill. Don’t disregard experiences of others no matter how different they are from yours. Space-Time is infinite. Even things you can’t imagine exist inside it.”

TruthSpiritualityBeliefMysteryMysticismUnknownTantraHallucination
Author:Shunya
Create image

“Kundalini means, according to Zeena ‘She Who is Hidden,’ and points to the dormant goddess in every human being’s body. While the kundalini force is found in muladharachakra, she hypnotizes humans, like maya herself, and renders them slaves to the illusory. Kundalini can only awaken people if she travels up along the spine.' --About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004”

ActionSpiritualityMagicBuddhismYogaTheologyLiberationTaking ActionMagickSpiritual JourneyTantraSpiritual TransformationInitiationShamanismOutcastsKundaliniZeena SchreckEcstacyWomen WarriorsLeft Hand PathTantric BuddhismMagick And FaithJivanmuktiKundaliniyogaVamamarga
Book:Demons of the Flesh: The Complete Guide to Left Hand Path Sex Magic
Create image

“Mephistopheles' contentious, often ambiguous relationship to Faustus is a reference to tantra just as it is to alchemy. It resembles the shifting tactics of a guru who varies his approach to his pupil in order to dissolve his resistances and prepare him for wider states of consciousness. Both Faustus and the tantric aspirant stimulate and indulge their senses under the guidance of their teachers who encourage them to have sexual encounters with women in their dreams. Both work with magical diagrams or yantras, exhibit extraordinary will, "fly" on visionary journeys, acquire powers of teleportation, invisibility, prophecy, and healing, and have ritual intercourse with women whom they visualize as goddesses. The tantrist [sic] is said to become omniscient as a result of his sacred "marriage," and Faustus produces an omniscient child in his union with the visualized Helen, or Sophia.”

GuruAlchemyMagickTantraGnosticismFaust2007Faustian Legend
Book:The Gnostic Faustus
Create image

“There are Tantrics who deliberately seek to do more active forms of renunciation, so transgression of social norms and breaking of taboo, and breaking of social taboos especially, is a form of renunciation.”

InspirationSpiritualityFreedomMagicSelf EsteemFemaleIndependenceSexualityRevolutionaryEcstasyAutonomySpiritual JourneyTantraSpiritual TransformationInitiationShamanismSubversionBhaktiShapeshifterSelf ExaminationAnimismOutcastsTaboosZeena SchreckTaboo BreakingWomen WarriorsDissidentLeft Hand PathTantric BuddhismJivanmuktiVamamarga
Author:Zeena Schreck
Create image

“The naked body of the female consort illustrates freedom from the obscuration of conceptual symbols. As an illustration of unchanging great bliss endowed with the sixteen joys, she appears in the form of a youthful, sixteen-year-old girl. Her hair hangs loose, showing the unlimited way that wisdom expands impartially out of basic space. She is adorned with five bone ornaments. Of these, the ring at the top of her head symbolizes the wisdom of the basic space of phenomena [dharmadhātu], while her bone necklace represents the wisdom of equality. Her earrings stand for discerning wisdom, her bracelets for mirrorlike wisdom, and her belt for all-accomplishing wisdom. Illustrating the unity of calm abiding and insight, her secret space is joined in union.”

TantraTibetan Buddhism1800Deity YogaHusks Of Unity
Book:Deity Mantra and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra
Create image

“ASANA Now I shall instruct you regarding the nature of asana or seat. Although by 'asana' is generally meant the erect posture assumed in meditation, this is not its central or essential meaning. When I use the word 'asana' I do not mean the various forms of asana’s such as Padmasana, Vajrasana, Svastikasana, or Bhadrasana. By 'asana' I mean something else, and this is what I want to explain to you. First let me speak to you about breath; about the inhaling breath-apana, and the exhaling breath-prana. Breath is extremely important in meditation; particularly the central breath-madhyama-pranan, which is neither prana nor apana. It is the center of these two, the point existing between the inhaling and exhaling breaths. This center point cannot be held by any physical means, as a material object can be held by the hand. The center between the two breaths can be held only by knowledge-jnana – not discursive knowledge, but by knowledge which is awareness. When this central point is held by continuously refreshed awareness – which is knowledge and which is achieved through devotion to the Lord – that is, in the true sense settling into your asana. On the pathway of your breath maintain continuously refreshed and full awareness on and in the center of breathing in and breathing out. This is internal asana. (Netra Tantra) Asana, therefore, is the gradual dawning in the spiritual aspirant of the awareness which shines in the central point found between inhaling and exhaling. This awareness is not gained by that person who is full of prejudice, avarice, or envy. Such a person, filled with all such negative qualities, cannot concentrate. The prerequisite of this glorious achievement is, therefore, the purification of your internal egoity. It must become pure, clean, and crystal clear. After you have purged your mind of all prejudice and have started settling with full awareness into that point between the two breaths, then you are settling into your asana. When in breathing in and breathing out you continue to maintain your awareness in continuity on and in the center between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. This is pranayama." (Netra Tantra) After settling in the asana of meditation arises the refined practice of pranayama. ‘Pranayama’ does not mean inhaling and exhaling vigorously like a bellow. Like asana, pranayama is internal and very subtle. There is a break less continuity in the traveling of your awareness from the point of asana into the practice of pranayama. When through your awareness you have settled in your asana, you automatically enter into the practice of pranayama. Our Masters have indicated that there are two principle forms of this practice of ‘asana-pranayama’, i.e. cakrodaya and ajapa-gayatri. In the practice of ajapa-gayatri you are to maintain continuously refreshed full awareness-(anusandhana) in the center of two breaths, while breathing in and out slowly and silently. Likewise in the practice of cakrodaya you must maintain awareness, which is continually fresh and new, filled with excitement and vigor, in the center of the two breaths – you are to breathe in and out slowly, but in this case with sound. ― Swami Lakshmanjoo”

MeditationYogaIndiaAsanaTantraPranayamaKashmir ShaivismShaivismLakshmanjoo
Author:Swami Lakshmanjoo
Create image

“The teaching of the sexual tantras all come down to one point. Although desire, of whatever shape or form, seeks completion, there is another kind of union than the one we imagine. In this union, achieved when the egocentric model of dualistic thinking is no longer dominant, we are not united with it, nor am I united with you, but we all just are. The movement from object to subject, as described in both Eastern meditation and modern psychotherapy, is training for this union, but its perception usually comes as a surprise, even when this shift is well under way. It is a kind of grace. The emphasis on sexual relations in the tantric teachings make it clear that the ecstatic surprise of orgasm is the best approximation of this grace.”

DesireRelationshipsGraceMeditationBuddhismTantraObjectificationDualistic Thinking
Book:Open to Desire: Embracing a Lust for Life - Insights from Buddhism and Psychotherapy
Create image

“I am of the opinion that a tantric lifestyle can not only build successful individuals, but it has the potential to shape successful yet harmonious communities and even business enterprises.”

SuccessInspirational QuotesSuccessful LivingTantraLife Philosophy InspirationalVishwasutrasTantric Lifestyle
Book:VishwaSutras: Universal Principles For Living: Inspired by Real-Life Experiences
Create image

“When I’m asked what the number-one tip for better sex is, I always say conscious breathing. By controlling your breath, you also control the oxygen in your bloodstream. Highly oxygenated blood gives our bodies more energy and helps our organs function to their highest potential. Just learning how to do one very simple specific breathing technique—like Breath of Fire or synchronized breathing with your partner—during sex and at climax can significantly improve your pleasure in the moment.”

TantraOrgasmSex Tips
Book:Curvy Girl Sex: 101 Body-Positive Positions to Empower Your Sex Life
Create image

“Darkness is bliss; so is light. Together they make life tick on Earth. Light keeps us going, but it is the darkness that mothers us in her lap and recharges our souls. For without her, dawns will never be beautiful. Never will they be so energetic. The more we fight darkness, the more we tire.”

Spirituality QuotesHealing QuotesDarkness And LightTantraYin And YangSelf Discovery QuotesSpiritual Journey QuotesRecharge Yourselves Quotes
Book:Saint Richard Parker
Create image

“Just calling one's practice "approach and accomplishment" and staying in retreat for years will produce nothing but hardship. Completing hundreds of millions of mantras will not even bring the warmth of the ordinary qualities that mark one's progress on the path! In other words, if the essential points of the path are not taken into account, perseverance will amount to nothing more than chasing a mirage.”

BuddhismTantraMantraTibetan BuddhismVajrayana1860
Book:Deity Mantra and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra
Create image

“Students often ask if they should only invoke the guru in the context of a formal daily practice, or if it can be done anywhere. The answer is that it depends on the student. Dharma bums who roam the streets of Kathmandu smoking hashish and sitting in cafés nursing a half-empty cup of cappuccino for most of the day should probably sit formally and recite ten million or one hundred million mantras. Whereas those who have demanding jobs in London, New York or Paris might benefit more from reciting the mantra on their way to work, or as they wait for a bus. The method each student is given will depend entirely on their personal situation and how disciplined they are.”

Tantra2012Tibetan BuddhismDharma BumsVajrayanaMantra YogaGuru YogaNgöndro
Book:Not For Happiness: A Guide to the So-Called Preliminary Practices
Create image

“Ten ma (bsTan Ma [བསྟན་མ་]). Twelve local female spirits of Tibet who have taken the vow from Guru Padmasambhava to protect the Dharma and its followers: the Four Ten mas of the Dud mo [bDud Mo] type: 1) Tshe ring ma (Tshe Ring Ma [ཚེ་རིང་མ་] or Kun Grags Ma [ཀུན་གྲགས་མ་]), 2) Dor je Ya ma kyong (rDo rje gYa Ma sKyong [རྡོ་རྗེ་གཡ་མ་སྐྱོང་]), 3) Kun zang mo (Kun bZang Mo [ཀུན་བཟང་མོ་] and 4) Geg gyi tso (bGegs Kyi gTso [བགེགས་ཀྱི་གཙོ་]; The Four Ten mas of the Nod jin mo (S. Yakṣasi, T. gNod sByin Mo [གནོད་སྦྱིན་མོ་]) type: 1) Chen chig ma (sPyan gChig Ma [སྤྱན་གཅིག་མ་]), 2) Kha ding Lu mo gyal (mKha' lDing Klu Mo rGyal [མཁའ་ལྡིང་ཀླུ་མོ་རྒྱལ་]), 3) Dor je Khyung tsun ma (rDo rje Khyung bTsun Ma [རྡོ་རྗེ་ཁྱུང་བཙུན་མ་]), and 4) Trag mo gyal (Drag Mo rGyal [དྲག་མོ་རྒྱལ་]); The Four Men Mo (sMan Mo [སྨེན་མོ་]): 1) Pod kham kyong (Bod Khams sKyong [བོད་ཁམས་སྐྱོང་]), 2) Men chig ma (sMan gChig Ma [སྨན་གཅིག་མ་]), 3) Yar mo sil (gYar Mo bSil [གཡར་མོ་བསིལ་]), and 4) Dor je Zu le men (rDo rje Zu Le sMan [རྡོ་རྗེ་གཟུགས་ལེགས་སྨན་]).”

BuddhismTantra1997VajrayanaYakshi
Book:Hidden Teachings of Tibet
Create image

“The extraction of discrete parts of Chöd teachings from their broader philosophical contexts is symptomatic of how Chöd has been incorporated into and transmitted through other Tibetan Buddhist lineages. For example [...] Chöd practices gradually merged with pre-existing models of deity yoga, such the Vajrayoginī practices within Nyingma, Kagyü, and Geluk traditions. Fundamental Chöd practices such as those described in The Common Eightfold Supplementary Section do not tend to involve the kind of deity visualization common to *anuttaratantra practices, but many Mahāmudrā Chöd practices have been reconciled with other lineages through the employment of such visualizations. The incorporation of Chöd by the Geluk and Kagyü schools has thus had equivocal results: on the one hand, fragments of Chöd teachings are preserved, but on the other, the distinctiveness of Chöd is diminished in the service of different fundamental standpoints such as that of Mahāmudrā.”

TantraTibetan Buddhism2013MahamudraChöd
Book:Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition
Create image

“What is this Self, and how did the Shaiva philosophers of Kashmir experience It? They assert that the Self alone has absolute existence. This Self is within every human being, and in recognizing and experiencing It within ourselves, we are actually at one with the divine. What is more, the Self exists within us at all times, whether or not we recognize and experience It. As living beings we are always aware of our own existence, and the experience of existing is always present in us. Further, we never require the help of any aids in feeling our own existence. Even when we are in a state of deep dreamless sleep in which the senses and the knowing mind and intellect are no longer functioning, the Self continues to experience Itself as a witness to this state. Had the Self not existed as a witness during this time, how could we, upon awaking, recollect the void experienced in deep sleep? Thus the Self is always self-existent, self-evident, and self-conscious, and is Itself Its own proof. Shaiva philosophers, relying on their experiences of deep revelation (turya) during meditation, assert that the Self is Consciousness, and that Consciousness is actually a kind of stirring. It is not physical or psychic in nature, but it is described as a spiritual stir or urge. All living beings feel in themselves this urge in the form of a will to know and to do, and so we are always inclined toward knowing and doing. We can recognize this urge in all forms of life, even in a healthy newborn baby, or in a chick just hatched out of an egg. Knowing, the first urge, is itself an action, or something we do. The act of doing, the second urge, cannot occur without knowing. Yet neither of them is possible without willing. Willing is a sort of extroverted stirring of the above mentioned natural and subtle urge of Consciousness (Sivadrsti, I.9, 10, 24, 25). This stirring appears as a vibrative volition known in Kashmir Shaivism as spanda. It is neither a physical vibration like sound or light, nor mental movement like desire, disgust, or passion. Rather, it is the spiritual stirring of Consciousness whose essential nature is a simultaneous inward and outward vibration. The inward and outward movements of spanda shine as subjective and objective awareness of I-ness and this-ness respectively. The inward stirring shines as the subject, the Self, the transcendental experience of the pure “I”, while the outward stirring illuminates the object, the other, the immanent “that-ness” and “this-ness” of phenomena. Because of this double-edged nature of spanda, the pure Self is experienced in both its transcendental and immanent aspects by yogins immersed in the state of Self-revelation (turya). Beyond turya, one can experience the state of Paramasiva, known as pure Consciousness (turiyatita). Paramasiva, the Ultimate, is that Self illuminated within us by the glowing awareness of Its own pure Consciousness. There It shines as “I”, which transcends the concepts of both transcendence and immanence. It is “I” and “I” alone. It is the infinite and absolutely perfect monistic “I”, without any sense of “this-ness” at all. Shaivism uses the term samvit to describe this pure “I”. Samvit consists of that superior luminosity of pure Consciousness, which is known as prakasa and as its Self-awareness, known as vimarsa. The “I”, existing as samvit and samvit alone, is absolutely pure ptentiality, and is the real Self of every living being. Samvit is not the egoistic “I”. The egoistic “I” revolves around four aspects of our being: (1) deha, the gross physical body, (2) buddhi, the fine mental body, (3) prana, the subtler life force, and (4) sunya (the void of dreamless sleep), the most subtle form of finite, individual consciousness.”

SpiritualityTrue SelfTantraKashmir ShaivismSpandaTuriya
Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
Create image

“Theistic absolutism and realism are the basic ontological principles of Kashmir Shaivism. In this philosophy everything that exists is real, and yet is spiritual as well, because everything is the manifestation of an absolute reality, described as pure, eternal, and infinite Consciousness. According to the ancient authors of this philosophy, the essential features of Consciousness are Its infinite, divine, and joyful vitality, and the inclination to manifest Its powers of creation, preservation, dissolution, obscuration, and revelation. The vibrant, creative quality is the divine essence of God. Consciousness is also described as luminous. It illuminates Itself and is always aware of Itself and everything within It. The ancient masters refer in various ways to this One creative force out of which everything emerges. It is known most commonly as the Ultimate, Absolute Reality, Consciousness, Paramasiva, and God. Yet, according to Kashmir Shaivism, Paramasiva cannot be fully described or clearly thought over because, being infinite in nature, He cannot be confined to any thinking or speaking ability. No words can fully describe Him, no mind can correctly think about Him, and no understanding can perfectly understand Him. This is His absoluteness, and Kashmir Shaivism considers this absoluteness to be one of His key attributes. Because the Absolute cannot be fathomed with the intellect or through ordinary logical reasoning and philosophical speculation, the ancient masters relied on revelation (darsana) in deep yogic states to arrive at their understanding and truths of Reality. Working from the foundation of absolute non-dualism, they discovered Paramasiva within their own consciousness; looking within they found the Whole. They were able to transcend the ordinary limited vision of the individual self, and to discover the universal Self. Since this Self of each individual is claimed to be none other than the Absolute, and because God and the Self are understood as one, this philosophy is truly theistic. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 15–16.”

GodNondualityTrue SelfAbsoluteTantraKashmir ShaivismParamashivaSpiritual RealismTheistic Aboslutism
Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
Create image

“Love knows no barriers, no distance. It makes you dance as if in a trance, And catches you up when you are down. It makes you draw a smile from a frown, And embarks you in a river when you fall, And most of its grace, it embraces us all!”

LoveLove QuotesLoversEternalLove Quotes And SayingsLove StoryUnconditional LoveAfterlifeEternal LoveTantraTenderUnconditional AcceptanceColumbineAfter LifePierrotLove In The Time Of ContemptPierrot Le Fou
Book:Pierrot & Columbine
Create image

“The Heart-mantra of Dependent Origination (rten-'brel snying-po [རྟེན་འབྲེལ་སྙིང་པོ]), which liberates the enduring continuum of phenomena and induces the appearance of multiplying relics ('phel-gdung [འཕེལ་གདུང་] and rainbow lights, is: [OṂ] YE DHARMĀ HETUPRABHAVĀ HETUN TEṢĀṂ TATHĀGATO HY AVADAT TEṢĀṂ CA YO NIRODHO EVAṂ VĀDI MAHĀŚRAMAṆAḤ [YE SVĀHĀ] ('Whatever events arise from a cause, the Tathagāta [Buddha, "Thus-gone"] has told the cause thereof, and the great virtuous ascetic has taught their cessation as well [so be it]').”

BuddhismTantraMantraTibetan BuddhismDependent Origination
Book:The Tibetan Book of the Dead
Create image

“Sex and magic are intertwined experiences—sex is one kind of magic (and can be made more magical without being concerned with sex-magic at any point), and magic can be, while erotic and arousing, not necessarily sexual in the way that is often understood. There is a commonly-held belief that those who practice sex-magic are indulging themselves in wild orgiastic rites at every opportunity. This is rarely the case. After all, if you need to go through lots of occult rigmarole just to get laid, then you're a bit sad, aren't you? Then again, the occult subculture is full of SAD people, desperate to finally get laid and attempting to turn to sex-magic as a last resort.”

TantraSex Magick
Book:Sex Magic, Tantra & Tarot: The Way of the Secret Lover
Create image

“What ties Tantra to Sûfîsm is contained in the symbolism of Prophet Muhammad's nighttime ascent to Heaven. The Prophet ascended on al-Burâq, a riding beast with the head of a woman, through the seven heavens to the Throne of God. Hadith relates that the Prophet's bed was still warm when he returned from the Mi'râj. On this night, the Prophet Muhammad (Peace be upon him) reached within 'two bows' length' of Allâh. The secret Sufic explanation of the fact that the Prophet's bed was still warm, is that Muhammad (Peace be upon him) was making this journey while having sexual intercourse with his wife Khadijah.”

SufismMuhammadTantraSexual IntercourseWarm BedBuraqKhadijahSufic
Book:Jesus, Muhammad and the Goddess
Create image

“Existence is basically a kind of dancing or music--an immensely complex energy pattern which needs no explanation other than itself--just as wee do not ask what is the meaning of fugues by Bach or sonatas by Mozart. We do not dance to reach a certain point on the floor, but simply to dance. Energy itself, as William Blake said, is eternal delight--and all life is to be lived in the spirit of rapt absorption in an arabesque of rhythms.”

EnergyMusicDanceTantra
Author:Alan Watts
Create image