What Is Tantra? by OSHO

Tantra is the total surrender, or letting go of all mental, emotional and cultural conditioning, so that universal life energy may flow through you like a river without any effort. It is a letting go to a universal oneness...to love. When fear is removed, Tantra remains.

The word "Tantra" has many definitions, and perhaps its real meaning has been lost to antiquity. Some say it comes from the Sanskrit or Hindi word for fabric or tapestry, meaning that it is woven into one's life. Others say that it comes from two Sanskrit words, Tanoti and Trayati - Tanoti means to expand consciousness, and Trayati means to liberate consciousness. One might then say that Tantra expands and liberates consciousness.

The highest possible synthesis between love and meditation, Tantra is also the connection between the third dimension and other planes of existence beyond mere materiality. While not a religious philosophy, Tantra embraces a deep spiritual understanding of life, and an ancient art of living in harmony with existence.

It is treating sexual energy as a friend, rather than something to be suppressed or talked about in low tones. It does not deny sex, or consider sex a hindrance to enlightenment or Heavenly Grace. To the contrary, Tantra is the only spiritual path which says that sex is sacred and not a sin.

Tantrikas are God-loving rather than God-fearing. There is a most beautiful word for sex in the Sanskrit language, and that is Kama which means sex/love together, undivided and indivisible. Most everyone is familiar with the classic Kama Sutra, the 7th Century Tantric scripture. Kama is also the name for the Hindu Goddess of love... and love is what Tantra encourages-total love, including the mind, the spirit and the body. Let It All Go!


Conscious thought, at least the way we usually do it, is the manifestation of ego, the you that you usually think that you are. Conscious thought is tightly connected with self-concept. The self-concept or ego is nothing more than a set of reactions and mental images which are artificially pasted to the flowing process of pure awareness.

Tantra seeks to obtain pure awareness by destroying this ego image. This is accomplished by a process of visualization. The student is given a particular religious image to meditate upon, for example, one of the deities from the Tantric pantheon. He does this in so thorough a fashion that he becomes that entity. He takes off his own identity and puts on another. This takes a while, as you might imagine, but it works.

During the process, he is able to watch the way that the ego is constructed and put in place. He comes to recognize the arbitrary nature of all egos, including his own, and he escapes from bondage to the ego. He is left in a state where he may have an ego if he so chooses, either his own or whichever other he might wish, or he can do without one. Result: pure awareness. Tantra is not exactly a game of patty cake either.

Article from tantramagic.com newsletter Aug 01


Dear Subscriber: As mentioned in my last letter I've had the fortune to be contacted by an Essene monk who has agreed to share with us the rites and rituals of Maithuna tantric practices. His written contributions are some of the first to be made public and each addition has to be approved by the monastery elders. There are several categories broken down to Meditation, Out of Body, A Monk's Diary, and The Essenes. Below is a portion of the diary received just a few days ago. This is fascinating material for it touches upon true tantric rituals. You will find the articles posted on Tantra Magic's site www.tantramagic.com ******************************

Preparations for Tantric Magik

While its true that the practice of Tantric sexual energy release is the ultimate sexual experience, it is not the goal of the practitioner of real Tantric Worship. The building and subsequent release of primordial sexual energy directed to the Goddesses is the major goal of the participants of the Tantric Rituals. In order to insure that the energy is the purest and in its most powerful form, it is necessary to purify and cleanse all instruments used in the rituals. This includes the people involved, the magical implements, candles, incense, and all other materials used. You should start out by cleansing of the spirit. This is accomplished by exposing any negative Karmic energy you night be shouldering. Sit in a circle or across from each other in a quiet room and bare your soul to all others involved. I make this statement because one on one heterosexual sexual union is only one of many paths of Tantric Magik. All involved must be willing to accept that all God beings are bisexual. And if you want to converse and make union with the God realm, you must be open to this sexuality. That isn't to say that you must be bisexual, but you must be accepting of those that are. There is no room for prejudice and bias in this practice of Magik.

If you practice Tantric Magik correctly, than others, throughout the Universe, who are also practicing Tantric Worship are combined with your rituals. This is an occurrence in the Goddess Realm that you have no control over. If the energy is right, the Goddess as a mass of powerful energy absorbs it. If it is flawed, then it does not combine and thus, is not absorbed. You must cleanse your mind.

This is obtained by using specific meditation rituals, which are designed for releasing of negative energy. Tantric Magik is a special way to combine sexual freedom with the elemental Goddess (Love) Kali, and the result is the reality of Peace (Shiva). Remember that the dance is reality. You must cleanse your body. This is so important that there is a separate set of rituals that are performed to insure the cleanliness of all those involved in the creation of Tantric energy. The communal baths is an Essene concept. Water not only cleanses the body, but also releases energies from the body. The cleansing rituals are actually the beginning Tantric rites and the beginning of foreplay. You should always be washed and scrubbed by others. Make it fun.

Namaste, OM Shivayah

Various Aspects of Tantra
by His Holiness Kyabje Trijang Rinpoche

Translated by Gavin Kilty. Prepared by Michael Lewis.

Printed in From Tushita, edited and published by Michael Hellbach, Tushita Editions, 1977.

The Relationship between Buddhist Tantra and Hindu Tantra

Although some scholars have maintained that Buddhist tantra was derived from Hinduism, this is not correct. The theory, prevalent among those who adhere to the tenets of the Hinayana, is based on a superficial resemblance of various elements of the two systems, such as the forms of the deities, the meditations on psychic veins and airs, the fire rituals, etc. Though certain practices, like the repetition of mantras, are common to both Hindu and Buddhist tantric traditions their interpretation, i.e. the inner meaning, is vastly different. Furthermore, Buddhist tantra is superior because, unlike Hinduism, it contains the three principal aspects of the Path: renunciation, the enlightened attitude and the right philosophy.
To elaborate: as even animals want freedom from suffering, there are non-Buddhist practitioners who wish to be free from contaminated feelings of happiness and so cultivate the preparatory state of the fourth absorption (Dhyana). There are even some non-Buddhists who temporarily renounce contaminated feelings of happiness and attain levels higher than the four absorptions. However, only the Buddhists renounce all these as well as neutral feelings and all-pervasive suffering. Then by meditating on the sufferings together with their causes, which are mental defilements, they can be abandoned forever. This is why, while non-Buddhists meditate on the form and formless states and attain the peak of worldly existence, samadhi, they cannot abandon the mental defilements of this state. So, when they meet with the right circumstances anger and the other passions develop, karma is created and the wheel of the circle of rebirth begins to turn.
Because of this and similar reasons, such practices are not fit to be included in the Mahayana. They resemble neither the common sutra path comprising: the attitude of renunciation which wishes for freedom from the cycle of rebirths; the wisdom which correctly understands egolessness, which is the right philosophy acting as an opponent to ignorance-the root of cyclic existence; and the development of the mind which aims for complete enlightenment for the sake of all sentient beings; nor do they resemble the practices of the exclusive tantric path of the Great Vehicle.

The Origin of Tantra
The tantras were spoken by the Buddha himself in the form of his supreme manifestation as a monk, also as the great Vajradhara and in various manifestations of the central deity of specific mandalas. The great beings, Manjushri, Samantabhadra, Vajrapani and others, urged by the Buddha, also taught some tantras.
In terms of the four classes of tantra, the Kriya tantras were taught by the Buddha in the form of a monk, in the realm of the thirty-three gods on the summit of Mt. Meru, and in the human world where Manjushri and others were the chief hearers.
The Pung-Zang tantras were taught in the realm of Vajrapani. Others were taught by the teacher, Buddha himself, and with his blessings some were explained by Avalokiteshvara, Manjushri and Vajrapani while others were spoken by worldly gods.
The Carya tantras were also taught by the teacher Buddha in the form of his supreme manifestation in the celestial realms and in the realm called Base and Essence Adorned with Flowers.
The Yoga tantras were taught by the Enlightened One when he arose in the form of the central deity of each mandala in such places as the summit of Mt. Meru and in the fifth celestial realm of desire.
The Anuttara tantras were also taught by the Buddha. In the land of Ögyan the Buddha, having manifested the mandala of Guhyasamaja, taught King Indrabodhi this tantra. The Yamantaka tantras were taught by the teacher Buddha at the time of the subduing of the demonic forces and they were requested by either the consort of Yamantaka or by the consort of Kalacakra. The Hevajra tantra was taught by Lord Buddha when he arose in the form of Hevajra in the land of Madgadha at the time of destroying the four maras. The tantra was requested by Vajragarbha and by the consort of Hevajra. Having been requested by Vajra Yogini, the Buddha, in the manifestation as Heruka on the summit of Mt. Meru, taught the root tantra of Heruka and, when requested by Vajrapani, taught the explanatory tantra. As for the Kalacakra tantra, the mighty Buddha went south to the glorious shrine of Dharnacotaka and there, manifesting the mandala of the Dharmadhatu speech surmounted by the mandala of Kalacakra, taught this tantra to King Chandrabhadra and others. Although he appeared in many different manifestations, actually the tantras were taught by the enlightened teacher, Lord Buddha.
What happens during an initiation

In the initiations of each of the four classes of tantra there are many differences, some great and some small, and so therefore one initiation is not sufficient for all mandalas. At the time of initiation some fortunate and qualified disciples, when receiving the initiation from a qualified master, develop the wisdom of the initiation in their mind streams. Unless this happens, sitting in initiation rows and experiencing the initiations of the vase and water, etc. will implant instincts to listen to the Dharma but little else. An initiation is necessary to study tantra because if the secrets of tantra are explained to someone who has not received initiation, the guru commits the seventh tantric root downfall and the explanation will be of no benefit whatsoever to the mind of the disciple.

The relationship between Sutra and Tantra

Regarding renunciation and bodhicitta, there is no difference between Sutrayana and Tantrayana, but regarding conduct there is. Three kinds of conduct have been taught: the disciple who admires and has faith in the Hinayana should separate himself from all desires; the disciple who admires the Mahayana should traverse the stages and practice the perfections; while he who admires the deep teachings of tantra should work with the conduct of the path of desire.
From the point of view of the philosophy, there is no difference in emptiness as an object of cognition but there is a difference in the method of its realization.
In the sutra tradition the conscious mind engages in meditative equipoise on emptiness, while in tantra the innate wisdom, an extremely subtle mind, is involved and the difference therefore is great. The main practice of Sutrayana, engaging in the path as a cause to achieve the form body and wisdom body of a buddha, is the accumulation of wisdom and virtue for three countless eons and the accomplishment of one's own buddhafields. Therefore, Sutrayana is known as the causal vehicle. In tantra one concentrates and meditates, even while still a beginner, on the four complete purities which are similar to the result—that is, the completely pure body, pure realm, pure possessions and pure deeds of an enlightened being. Thus tantra is known as the resultant vehicle.

The Four Traditions
As for the sutra tradition, the explanation of the Hinayana and Mahayana is the same in all the four great traditions. Also, as far as the preliminary practices are concerned, there are no differences apart from the names. In the Gelug tradition they are called the Stages of the Path of the Three Motives; in the Kargyü they are known as the Four Ways to Change the Mind; the Sakya refer to Separation from the Four Attachments; while the Dri-gung Kargyu speak of the Four Dharmas of Dag-pa and the Five of Dri-gung.
In tantra, the individual master's way of leading the disciples on the path depends on his experience and the instructions of the tantric root texts, together with the commentaries of the great practitioners. These result in the entrance into practice being taught a little differently. However, all are the same in leading to the final attainment of the state of Vajradhara.

From an Interview with Tantric Master Prem Pranama:

"Tantra takes the jump into crazy wisdom by eliminating even God from
the equation, leaving only the mystery with no ultimate attempt to
define it. This is a path for those whose hearts are so wild that they
are ready to throw it all away on a hunch, for an intuition.
Discipline, courage, hard work and intelligence are required
because that is what any quest of the heart demands. Tantra, which
molds the power of creation and ego into skillful means cutting
through delusion, requires careful preparation. We don't expect
someone who just wants to play around now and then on a keyboard to
become a concert pianist. We don't expect someone to be able to get up
off the couch one day and run a four minute mile. Great tasks require
great effort.
"With Tantra we are taking the mind and body as cauldron, feeling,
ego, elements and world as alchemical ingredients, and imagination
informed by divine power as catalyst; and we are accomplishing the
great magical task of alchemical transformation. The base metal of
dualistic view becomes the infinitely valuable gold of pure and
luminous awareness. Tantra is a path of tremendous power. This power
is not easy to use without getting burned by it. Yet, at the same
time, it is a path of great joy.
"If you're going to use poison, pleasure, and personality as the
path, you have to be careful not to auto-destruct. In working with an
advanced sadhana (practice) such as Vajrakilaya, which is central to
our lineage, powerful energies of psyche, nature, and the subtle
realms are harnessed. When such a powerful sadhana is introduced into
one's system through authentic empowerment, it is not something to be
taken lightly. Let's say you re going to bring anger into the
path. It's a razor's edge between liberating anger into the wrathful
compassion of mirror like wisdom and just becoming an arrogant,
self-righteous prig. With Vajrakilaya, either you are actually
transforming your mind stream into this wisdom-being of great wrath
and power, or you are just dressing up your egoistic anger in the
deitie's clothes. If Tantra is misused, the divine becomes a demon.
"When you work with the Tantric path, you are playing with a live
wire. It s charged not with electricity, but with the power behind
creative force. Tantric sadhana deconstructs and constructs reality,
as play, until the essence of reality becomes obvious. Through the
sadhanas, private non-realities interface with the public non-reality
until you realize the true nature of both. You use illusion to cut
through illusion.
"The basis of all this lies in an understanding of Dharmakaya and
sunyata, "the realm of essence" and "emptiness". The Dharmakaya is not
a place or even a state of being or consciousness. Dharmakaya is the
field of pure potential, which is exploding into actualized energy and
matter at every moment. Each object or thing, even in its "thingness",
is still in essence characterized by this field of potentiality. In
other words, each "thing" is empty of permanent characteristics; its
characteristics share the quality of pure dynamic potentiality and are
always tending towards the expression of that potential via constant
change and transformation.
"All worlds and fields of perception explode from this pure
potentiality, which is also pure awareness or emptiness. This essence,
this emptiness, is unspeakable and is not any thing at all. And yet it
is the dynamic matrix from which all of this (waving his arm about the
room) arises, and of which all of this is a presentation, and into
which all this returns.
"This explosion of essence creates fields of energetic
perception. This energy is conditioned into forms by the play of cause
and effect. These forms are our world and our self. The world, and all
worlds, are coincident with the essence of awareness, which is
birthless and deathless and utterly free of the implications of form
and limit. The manifest world is not other than essence, but essence
is not limited to the shape or conditions of the manifest worlds. One
might say that the world and all worlds are held together as form by
the conditioned and habitual intent of consciousness. Our particular
world is held together by the intent of human beings. The worlds of
other beings are held by the force of their conditioned intent.
"The structures of existence are not "real" in any ultimate
sense. They are public non-realities, playful dreams shaped out of
essence and molded in form. They are the radiance of pure
potentiality, momentarily given shape by intent and held in a
seemingly cohesive pattern by karma or patterned habitualized
consciousness. A Tantric yogi shatters the tyranny of ordinary
appearance - the forgetting of how things took on their seemingly real
forms - by molding new structures of existence - private
"We are not talking here about "creative visualization" in the sense
generally used. Imagination is, generally, simply mind forms within
the public non-reality. We are talking about the actual deconstruction
of the building blocks of reality and reconstruction of
alternatives. Both public and private non-realities are conditioned
forms of consciousness. By enacting the process of creation and
destruction in the private non-reality the unquestioned authority and
permanence of the public non-reality is undermined. Through the
process of advanced Tantric sadhana one is able to recognize the
ground of intrinsic awareness within all conditioned forms. This
realization allows one to live as intrinsic awareness and recognize
all arising as ornaments of that awareness.
"The idea of Tantra is not identification with endless new
conditioned forms of awareness and color. The point is to slip
between the cracks into the matrix of pure potentiality itself. The
goal is not achievement of unusual states...it is to recognize your
primordial intrinsic nature in all appearence. Then all appearance has
the single taste of bliss and wisdom. That's not the end either it's
the beginning of endless play."

Full Interview: http://www.sacred-texts.com/bud/tib/tantra.htm "WHAT IS TANTRA?!"



Gyud, or Tantra, is one of the most profound teachings in the Yungdrung Bön tradition. Such teachings take place against a backdrop of belief in the notion of Samsara (Cyclic Existence), whereby sentient beings go through a succession of rebirths within the various modes of existence. The type of birth which one takes within Samsara is believed to be determined by the karma one has accumulated over previous lifetimes. The ultimate aim of all sentient beings is said to be to liberate themselves permanently from the suffering of Samsara. This is done by achieving Sang-gye (Enlightenment) / Buddha-hood. It is believed that liberation from Samsara / Buddha-hood may be achieved through three paths:

1) Pang–lam – the Renunciation Path

2) Gyur-lam – the Transformation Path (known as Ngag in Tibetan or Tantra in Sanskrit)

3) Drol-lam – the Liberation Path.

Of the three paths, Gyur-lam and Drol-lam are the most subtle and difficult. Unlike Panglam, which is the safest path – generally taking many life-times for the attainment of Enlightenment – Gyur-lam and Drol-lam have the great advantage of allowing the practitioner to attain Enlightenment in this very life and body.

The aim of Ngag or Tantric practices then, is to transform one’s body, speech and mind into those of a fully enlightened Buddha. This can be achieved by following practices which have been very carefully prescribed and passed down through the centuries.

In selecting a tantric teacher, one should take care to ensure that one is being taught by a fully qualified Lama who stands in the unbroken succession of the Masters of the Teaching. Khemsar Rinpoche is one such Master.
Tantric masters give their teachings in three main way ways:

1) Wang (Empowerment) – through which the master empowers the student to meditate on a deity etc.

2) Loong (Transmission) – in which the master bestows the blessing of the text containing the tantric teachings.

3) Trid (Instruction) – whereby the master explains the method of practising the particular teaching.
During this retreat, Rinpoche will be giving Wang, Lung and Trid and, in the course of doing so, will cover vital meditative points, such as one’s ‘Nature of the Mind’ from the Ma-gyud text entitled ‘Ma-gyud Thug-je Nyi-mei Drol-lam Rin-chen Phur-kyen’. He shall also introduce his students to the Kyil-khor (mandala), the Lha-tsog (pantheon) and the Yi-dams (personal deities) – in this case, the Yab (male figure) being Yi-dam Sang-chok Gyal-po and the Yum (female figure) being Kha-dro Kye-ma Wöd-tso – both of whom are central to the practice.

Finally he shall impart Ma-gyud’s consolidated practice, known as Ma-gyud Gong-Chhöd Nam-som – ‘The Threefold Inner Nature Practice of Mother Tantra’ - thus providing the student with tantric keys with which to open the door to Enlightenment / Buddha-hood. It is then up to the student whether he or she shall be able to turn the key in the lock in order to effect the transformation. The ‘oil’ which eases the turning of the key, or the transformation process, is that of sustained practice.

http://www.yungdrungbon.com/schedule.htm LAMA KHEMSAR RINPOCHE



The Tantra training are divided into four major categories:

Action, Performance, Yoga, and Highest Yoga.

I. Action Tantra (Kriya-Tantra) Deities are visuallized as external. Rituals and ceremonies are the main methods. Susiddhi Sutra is the main text. Methods used include mantras, seals, cleaning environment and own self.

II. Performance Tantra (Carya_Tantra) Deities are identical as adept. Rituals and internal methods are used, but rituals are being used more than internal methods. The training of "Body tantric, oral tantric, and mind tantric in harmony" is emphasized. Mahavairocana Sutra is the main text.

III. Yoga Tantra Power of deities are recognized as arised from non-duality. Rituals and internal methods are equally emphasized.

IV. Highest Yoga Tantra Only internal methods are being used. The Nyingmapa sect divides highest yoga Tantra into 3 sub categories:

The Tantric sect believes that when the body is in harmony, the energy circuit will be in harmony, and when the energy circuit is in harmony, the chi energy will be in harmony, and when the chi energy is in harmony, the mind is in harmony. There are many postures used according to the different requirements in various training methods.

One of the fundamental posture is called the "seven branch sitting method".

1. Seven Branch Sitting Method:

A. Sit in cross legged position with body balanced.
B. Place Deng Tse Seal below the navel. A Deng Tse Seal is where the palms are extended in a relaxed way and the right palm is placed over the left palm with the thumbs touching each other lightly.
C. Straighten the back bones and extend the shoulders sideways. D. Press the chin against the throat lightly.
E. Touch the tongue to the palate and open the eyes slightly.
F. Exhale the stale air through the mouth three to nine times. G. Calm the mind and do not think.

2. Seal (mudra) of the hands

Besides the above mentioned Deng Tse Seal, there are many other seals. They are used according to the requirements in different situations.

The body is said to be "like a mountain". It should be well balanced and relaxed. The legs can be both folded or half folded or not folded at all. In the writing of Tsongkapa (15th century) the founder and grand master of Gelug sect, it is suggested that if the legs are both folded, it would be a distraction. It is not advisable to do do. But if the adepts are accustomed to the postures of folding both legs (full lotus position), it is acceptable to do so. It is also acceptable to sit on a chair. But according to the treatise Mahamudra which is generally associated with the bKa-rgyud sect, full lotus positions are also being used. 13.01


I. (a). Mind focusing (b). Breath Regulating.

II. (a). Nine Section Wind (b). Treasure Pot (c). Adamantine Chants (Tsin Kang Yung)

III. gTum mo (Ming tien, Chuo Huo Ting, Psychic Heat) ad I. Mind focusing (ie-so) And Breath Regulating

(a). Focusing attention at one spot.

This method involves focusing attention toward an external object like a deity or crystal, wooden ball, butter lamp light, candle light, bead or a secrete writing etc or focusing attention at certain part of the body to achieve mental concentration and to enter into a trance. First assume a training posture e.g. the seven branch sitting postures and maintain certain seal (hand sign). Exhale nine times to get rid of the poluted air and inhale three times to take in fresh air. Then visualize that there is a little white and bright spot as large as a seasame seed between the eyebrows. This training relaxes one's body and voice.13.1

(b). Breath Regulating

While sitting in the prescribed position, breathe at the rate of 15 breaths per minute. The number of breaths can be lowered as the training becomes more proficient.

2. Adamantine (Tsin Kang) breath counting method. 14 This method using breathing methods to control the functions of the body. ad II.

Nine Section Wind, Treasure Pot and Adamantine Chants

(a). The nine sections wind17

First use the left index finger to press on the left nostril and use the right nostril to breath three times. Then use the right index finger to press on the right nostril and use the left nostril to breath three times. Use both nostrils to breath three times. When inhaling visualize that clean air of rainbow colors pass through the whole body. When exhaling visualize dark and poluted air is being breathed out. Lastly visualize the poluted air being purged from the body through all the pores.

(b). Treasure Pot (four breath methods) Treasure Pot is also called "Pot Shape Energy Training".

This method involves visualizing the body as a tea pot. After expelling the stale air from the lungs by exhaling three times, visualize the energy or air is being absolved into the body through the top of the head. After the whole body is filled with the energy from the universe, the diaphram has to be lifted and the abdomen flatten. Breath in through the nose and send the energy to one and a half inch below the navel (same as tan tien in Nei Tan Taoism).Hold the breath until unable to hold it any longer, then slowly exhale. As training becomes better, the length of time of holding the breath can be longer. Eventually the breath almost becomes undetectable. Breathing is done as if through the middle channel. At this stage one can abstain from eating and drinking fluid many days without losing weight or feel hungry.

(c). Adamantine Chants One of the mantras used is

"Om Ah Hum".

"M"s in both "Om" and "Hum" are pronounced closer to "ng" than "m". Mantras are not read but are chanted according to certain intonations and rythmn.

Ad III. gTum Mo (Che Huo Ting Psychic Heat) 16

Che Huo Ting or gTum Mo is one of the Six Doctrines (Six Yogas):

1.gtum-mo, 2.sgyu-lus, 3.rmi-lam, 4.hod-gsal, 5.bar-do, 6.hpho-ba.

Among the Six Doctrines, gtum-mo is considered as energy training, while others are considered as religious training. Che Huo refers to sudden burst of fire in the body. The sudden burst of fire can make the body to heat up. Ting refers to deep trance achieved by advanced meditation. The term "Treasure Pot" are sometime used instead of "Che Huo Ting". Actually, Treasure Pot is the foundation of Che Huo Ting. The training method is to place a writing of half "A" or short "A" (Sanskrit) at the navel and visualize that the writing giving out a strong red light. The posture involves tilting the tail bone foward and drawing the anus upward. This method of energy exercise enables one to resist extreme cold temperature and enables one to improve one's essence of life and sexual energy.


By: Joe Hing Kwok Chu


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Buddhism & Tantra

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This is an explanation, in English, of the uncommon generation stage practice of Heruka body mandala. In Part One, the author explains how we can practise the sublime visualizations of Heruka body mandala and thereby gradually transform our ordinary world and experiences into the transcendental reailty of a Buddha. Then, in Part Two, he provides definitive instructions on the completion stage practices that lead to supreme bliss of full enlightenment.

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