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Journal articles on the topic 'Tantric literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Hackett, Paul G. "Re-making, Re-marking, or Re-using? Hermeneutical Strategies and Challenges in the Guhyasam?ja Commentarial Literature." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 163–79. http://dx.doi.org/10.1558/bsrv.31645.

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This paper presents a case study in the exegesis of Buddhist tantric literature by examining a segment of the corpus of Guhyasam?ja literature and, in doing so, addresses both emic and etic approaches to the hermeneutics of tantric texts. On the most basic level, we discuss the mechanisms for interpreting statements within the root tantra internal to the exegetical tantric literature itself, as exemplified by Candrak?rti’s ‘Brightening Lamp’ (Prad?poddyotana) commentary and the extensive sub-commentary by Bhavyak?rti. On another level, however, these same exegetical moves can be viewed in term

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2

Nepal, Gopal. "Tantric Buddhism in Nepal." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 122–26. http://dx.doi.org/10.3126/rnjds.v4i1.38043.

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Tantrism is the science of practical spiritualism. Tantrism is the practical way out of enlightenment. It is the perfect mix of theoretical and empirical knowledge of liberation. Although there are different arguments for and against tantric Buddhism. To find out the basic overview of Tantric Buddhism the study has been conducted. It is a literature review of Tantric Buddhism in Nepal. In conclusion, the study found that there is a great contradiction between Buddhist philosophy with the law of cause and effect. It is difficult to make ritual action conform to such a law, as he demonstrated.

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SUGIKI, Tsunehiko. "Astrology in Mother-Tantric Literature." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, no. 2 (2003): 1010–07. http://dx.doi.org/10.4259/ibk.51.1010.

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4

WATANABE, Hiroki. "Untouchables in Hindu Tantric Literature." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, no. 2 (2004): 910–06. http://dx.doi.org/10.4259/ibk.52.910.

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5

YAMAHATA, Tomoyuki. "Apabhramsa Language in Tantric Literature." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 56, no. 1 (2007): 287–84. http://dx.doi.org/10.4259/ibk.56.1_287.

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6

Chui, Tony. "Conceptualization of “Taking the Essence” (bcud len) as Tantric Rituals in the Writings of Sangye Gyatso: A Tradition or Interpretation?" Religions 10, no. 4 (March 28, 2019): 231. http://dx.doi.org/10.3390/rel10040231.

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Chülen (bcud len), the practice of “taking the essence”, is an important practice within the Tibetan medical tradition. Through nourishing the body with the so-called depleted “essence”, not only can one extend their lifespan but the practitioner can also restore their physical vitality. In recent years, this practice seems to be shifting away from the traditional religious mode of chülen involving tantric practices and rituals. Among the Tibetan medical literature, chülen is much emphasized in its religious aspects in the two important 17th century Tibetan medical commentaries on the Four Tan

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Serbaeva, Olga. "Feeding the Enemy to the Goddess: War Magic in Śaiva Tantric Texts." Religions 13, no. 4 (March 24, 2022): 278. http://dx.doi.org/10.3390/rel13040278.

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This article deals with the war magic as described in Sanskrit Śaiva tantric texts written between the 5th and the 12th Century A.D. This period marks a shift from the invocation of Aghora/Bhairava as the main war-helping god to the rituals invoking terrible goddesses, mātṛkās, yoginīs. At the same time, tantric religious specialists were invited to exchange their magical knowledge for kings’ patronage in such contexts as war, drought, epidemics and such. The original presupposition was that the rituals related to war shall be most violent and transgressive in the texts of the tantric initiate

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Tsunehiko, SUGIKI. "Tantric Appearances and Non-Tantric Meanings: Four Systems of the “Maṇḍala of Mantra” in the Buddhist Cakrasaṃvara Literature". International Journal of Buddhist Thought and Culture 31, № 1 (30 червня 2021): 217–55. http://dx.doi.org/10.16893/ijbtc.2021.06.30.1.217.

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9

Williams, Richard David. "Playing the Spinal Chord: Tantric Musicology and Bengali Songs in the Nineteenth Century." Journal of Hindu Studies 12, no. 3 (November 1, 2019): 319–38. http://dx.doi.org/10.1093/jhs/hiz017.

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Abstract Across the nineteenth century, Bengali songbook editors applied musicological theory to their tantric religious practices. Responding to the new possibilities of musical publishing, these editors developed innovative techniques of relating the body to music by tying together tantric tropes with music theory and performance practice. Theories about the affective potential and poetic connotations of rāgas were brought into conversation with understandings of the yogic body, cakras, and the visualization of goddesses. These different theories, stemming from aesthetics and yogic philosoph

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10

Törzsök, Judit. "The Heads of the Godhead The Number of Heads/Faces of Yoginīs and Bhairavas in Early Śaiva Tantras." Indo-Iranian Journal 56, no. 2 (2013): 133–55. http://dx.doi.org/10.1163/15728536-0000002.

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This paper examines the prescriptions for multi-headed representations of śaiva deities, in particular of yoginīs and Bhairavas, in early tantric or āgamic literature. Multi-headed deities appear mostly in the prescriptions of mantra images, usually without any discussion of their material representation. The paper shows that the four-faced mantric representation of Śiva, Bhairava and other divine creatures precedes the five-headed one, as is observable in epic literature and in art history. The fifth head is associated with tantric or āgamic śaivism, whose supreme deity is the five-headed Sad

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11

Czyżykowski, Robert. "The Mystical World of the Body in the Bengali Tantric Work Nigūḍhārthaprakāśāvali". Religions 11, № 9 (16 вересня 2020): 472. http://dx.doi.org/10.3390/rel11090472.

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Amongst the wide collection of literature on the Bengali Tantric Vaiṣṇava Sahajiyās, the works of Mukundadāsa (or Mukundadeva) and his disciples are counted among the most influential. Those Middle Bengali texts that are usually recognized as a group of the four main texts of Mukunda and his circle or followers are commented in the work Nigūḍhārthaprakāśāvali (NPV, ‘The Array of lights on the hidden meanings’) by various disciples of this line. The main goal of this paper is to shed light on some aspects of the religious experience in the regional Tantric tradition. As we may suppose, the desc

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12

Kragh, Ulrich Timme. "On the Making of the Tibetan Translation of Laksmī's Sahajasiddhipaddhati: 'Bro Lotsā ba Shes rab Grags and his Translation Endeavors. (Materials for the Study of the Female Tantric Master Laksmī of Uddiyāna, part I)." Indo-Iranian Journal 53, no. 3 (2010): 195–232. http://dx.doi.org/10.1163/001972410x520009.

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AbstractThe medieval Tantric literature entails many uncertainties about authorship and dating. The line between authentic and pseudepigraphical in this genre has traditionally been very fluid, and every Tantric text needs to be treated with due caution. In the case of the Sahajasiddhipaddhati, the Tibetan tradition maintains its author to be the 9th–10th century female master Laksmī from Uddiyāna. Given this work's significance, its possible female authorship and its inclusion of hitherto unresearched hagiographies of twelve Uddiyāna Tantric teachers including four women, it is most crucial t

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Gray, David B. "Bodies of Knowledge: Bodily Perfection in Tantric Buddhist Practice." Religions 12, no. 2 (January 29, 2021): 89. http://dx.doi.org/10.3390/rel12020089.

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This essay explores conflicting attitudes toward the body in Buddhist literature, with a focus on the tantric Buddhist traditions of yoga and meditation, which advanced the notion that the body was an innately pure site for realization while nonetheless still encumbered with earlier notions of the body as an impure obstacle to be overcome. Looking closely at a short meditation text attributed to the female Indian saints Mekhalā and Kanakhalā, the author argues that the body plays a central role in the creative re-envisioning of the self that characterizes tantric Buddhist practice.

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Sharma, Nirmala. "Surocolo bronzes and their tantric text." Acta Orientalia Academiae Scientiarum Hungaricae 64, no. 2 (June 2011): 209–19. http://dx.doi.org/10.1556/aorient.64.2011.2.6.

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15

Fujii, Akira. "Descriptions of the Latter Age and Accomplishments in Indian Tantric Literature." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 69, no. 3 (March 25, 2021): 1118–23. http://dx.doi.org/10.4259/ibk.69.3_1118.

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16

Stephen, Michele. "Sūrya-Sevana: A Balinese Tantric Practice." Archipel, no. 89 (April 15, 2015): 95–124. http://dx.doi.org/10.4000/archipel.492.

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17

Bianchi, Ester. "The Tantric Rebirth Movement in Modern China." Acta Orientalia Academiae Scientiarum Hungaricae 57, no. 1 (April 2004): 31–54. http://dx.doi.org/10.1556/aorient.57.2004.1.3.

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18

Stephenson, Jackson. "Love me for the Sake of the World: “Goddess Songs” in Tantric Buddhist Maṇḍala Rituals". Religions 11, № 3 (12 березня 2020): 124. http://dx.doi.org/10.3390/rel11030124.

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The presence of Apabhraṃśa in tantric Buddhist texts has long been noted by scholars, overwhelmingly explained away as an example of “Twilight language” (saṃdhā-bhāṣā). However, when one looks closer at the vast number of Apabhraṃśa verses in this canon, one finds recurring patterns, themes, and even tropes. This begs for deeper study, as well as establishing a taxonomy of these verses based on their place and use. This paper focuses on a specific subset of Apabhraṃśa verses: “goddess songs” in maṇḍala visualization rituals. These verses are sung by yoginīs at specific moments in esoteric Budd

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19

Fu, Ma, and Lidong Xia. "Philological Study of Several Old Uighur Tantric Manuscripts Recently Unearthed from Tuyuq, Xinjiang." Acta Orientalia Academiae Scientiarum Hungaricae 75, no. 1 (April 4, 2022): 15–31. http://dx.doi.org/10.1556/062.2022.00153.

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Among the recent archaeological finds in Tuyuq are several Old Uighur texts related to Tantric practices in the cave monasteries in the Mongol time. A fragment from Cave 24 preserves an unidentified text related to the Mahākāla rites, which has not been attested before. A fragment from Cave 54 provides us a new kind of manuscript of the Baxšï Ögdisi, which is different from the previously identified manuscripts from Dunhuang and Turfan. Another fragment from Cave 57 preserves a list of dates that can be identified as the days on which the lamp-lighting ceremony influenced by Chinese tantric Bu

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20

Linghui, Zhang. "Grounding Tantric Praxis in the Mahāyāna Meaning and Modes:." Acta Orientalia Academiae Scientiarum Hungaricae 72, no. 3 (September 2019): 355–71. http://dx.doi.org/10.1556/062.2019.72.3.6.

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21

Sayin, Ümit H. "RESPUESTA SEXUAL EXPANDIDA, TANTRA Y LOS LÍMİTES DEL POTENCİAL FEMENİNO." Revista Científica Arbitrada de la Fundación MenteClara 1, no. 2 (July 19, 2016): 50–79. http://dx.doi.org/10.32351/rca.v1.2.16.

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El orgasmo femenino y las “experiencias pico” femeninas tienen su adecuado reconocimiento en la antigua literatura histórica de la India, China y Extremo Oriente. Por siglos, las culturas orientales trataron de descubrir los límites y alcances de la respuesta orgásmica femenina, a diferencia de las culturas occidentales, donde, por siglos, el placer y el orgasmo femenino se tomaban como un pecado y no se consideraban aceptables, en oposición a la filosofía oriental, donde sí se consideraban aceptables. Por años, las culturas tántricas y taoístas fomentaron la actividad sexual prolongada, el co

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22

Kragh, Ulrich Timme. "Chronotopic Narratives of Seven Gurus and Eleven Texts: A Medieval Buddhist Community of Female Tāntrikas in the Swat Valley of Pakistan." Cracow Indological Studies 20, no. 2 (December 31, 2018): 1–26. http://dx.doi.org/10.12797/cis.20.2018.02.02.

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Modern South Asian women’s writing wells up to the stirring surface of contemporary literature in now globally recognizable forms of fiction and memoir, inter alia, the novel, the poem, the biography, the autobiography. Yet, beneath these topmost layers of colonial and post-colonial literary tides flow undercurrents of precolonial women’s writing, often in radically other figurations of lettered expression. Even further down than the familiar temporal strata of the Vaiṣṇavite and Śaivite religious poetry written by the dozen authoresses ranging from Muktābāi to Rūpa Bhavānī between the thirtee

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23

Kohn, Robert E. "The Merging of Tantric Buddhism and L'Extase Tantrique in John Hawkes's The Passion Artist." Critique: Studies in Contemporary Fiction 47, no. 2 (January 2006): 147–66. http://dx.doi.org/10.3200/crit.47.2.147-166.

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24

Schelb, Edward. "The Charred Heart of Polyphemus: Tantric Ecstasy and Shamanic Violence in Robert Kelly's "The Loom"." Contemporary Literature 36, no. 2 (1995): 317. http://dx.doi.org/10.2307/1208904.

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25

Jacoby, Sarah H. "The science of sensual pleasure according to a Buddhist monk: Ju Mipam's contribution to kāmaśāstra literature in Tibet." Bulletin of the School of Oriental and African Studies 80, no. 2 (June 2017): 319–37. http://dx.doi.org/10.1017/s0041977x17000490.

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AbstractOf all the myriad aspects of Indian learning to be incorporated into Tibetan Buddhist scholarship, one of the least likely would seem to be the Indian science of sensual pleasure, kāmaśāstra. Even so, we do find traces of Sanskrit kāmaśāstra transposed into Tibetan Buddhist idiom. The most innovative example is the Treatise on Passion (’Dod pa'i bstan bcos) written by Ju Mipam Jamyang Namgyel Gyatso (1846–1912). This article investigates the reasons why the polymath monastic scholar Ju Mipam included kāmaśāstra in his expansive literary output, as well as his sources and influences for

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Acri, Andrea. "Performance as Religious Observance in Some Śaiva Ascetic Traditions from South and Southeast Asia." Cracow Indological Studies 20, no. 1 (September 30, 2018): 1–30. http://dx.doi.org/10.12797/cis.20.2018.01.03.

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My essay synthesizes, and elaborates on, previous research on the overlaps between performative arts and ascetic traditions of the Śaiva Atimārga in South and Southeast Asia. My analysis focuses mainly on textual data from Sanskrit and Old Javanese literature from the 4th to the 15th centuries, with contributions from modern and contemporary ethnography of Java and Bali. Here I will argue that categories of Śaiva practitioners who combined dance, recitation, and drama in both areas may derive from a shared tantric fund, and that those low-status agents characterized by antinomian behaviours we

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Sarma, S. A. S. "Venerating Vēṭṭaykkorumakan (Son of Śiva and Pārvatī) through Ritual Arts". Cracow Indological Studies 20, № 1 (30 вересня 2018): 223–57. http://dx.doi.org/10.12797/cis.20.2018.01.09.

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Vēṭṭaykkorumakan is considered to be the son of Śiva and Pārvatī, born when they had assumed the form of a hunter and huntress. Although Vēṭṭaykkorumakan is considered as an incarnation, according to the narratives that are written in the local vernacular Malayalam, and known in the Malabar area of Kerala, he is considered to be only a hero too. Beside the tantric rituals that are usually performed for the deities, Vēṭṭaykkorumakan is venerated through two distinct rituals in Kerala, namely the Kaḷameḻuttuṃ Pāṭṭuṃ ritual in the southern part of Kerala, and the Teyyam ritual in northern Kerala.

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Wallace, V. A. "Imagination, Desire, and Aesthetics in Engendering a Vision of Śambhala." Orientalistica 2, no. 1 (September 7, 2019): 40–50. http://dx.doi.org/10.31696/2618-7043-2019-2-1-40-50.

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Abstract: the legend of Śambhala and a related eschatological battle between the twenty-fifth kalkī king of Śambhala and the enemy of Dharma, which initially appeared in the eleventh-century Indian, Buddhist tantric tradition of the Kālacakratantra, proliferated in the later Tibetan and Mongolian sources. In the nineteenth, and particularly in the early twentieth-century Mongolia, when the demolishing of Buddhist monasteries and persecution of Buddhist monks were carried out by the Mongolian Peoples’ Revolutionary Party, a wealth of literature on meditational and ritual practices related to th

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Andayani, Ambar. "Transformasi Teks Dari Pancatantra India Ke Tantri Kamandaka Jawa Kuno: Telaah Sastra Bandingan." ATAVISME 14, no. 2 (December 30, 2011): 138–55. http://dx.doi.org/10.24257/atavisme.v14i2.65.138-155.

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Motif cerita Tantri Kamandaka Jawa Kuno memiliki banyak kesamaan dengan Pancatantra India. Akan tetapi, jenis transformasi teks dari Pancatantra ke Tantri menunjukkan perubahan, baik ekserp, modifikasi, maupun ekspansi. Perbandingan warna lokal keduanya menunjukkan perbedaan. Pancatantra dicoraki ajaran Hindu dan Budha, sedangkan Tantri Kamandaka lebih diwarnai Hindu-Shiwa dan Tantrisme. Pancatantra lebih memuliakan Dewi Laksmi (ćakti Wishnu), sedangkan Tantri Kamandaka lebih mensakralkan Batari Uma (ćakti Shiwa). Pancatantra lebih menekankan pesan moral Karmaphala Hindu (perbuatan baik mengha

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Luwih, I. Made, and I. Ketut Sudarsana. "Hinduism Teachings in the Story of Ni Diah Tantri." Kamaya: Jurnal Ilmu Agama 4, no. 3 (September 10, 2021): 476–90. http://dx.doi.org/10.37329/kamaya.v4i3.1661.

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The study aimed to determine the narrative structure in Ni Diah Tantri’s story and its Hindu religious teachings. Data collection in this study used a literature study. Several techniques carried out data analysis in this study. These were descriptive techniques, qualitative techniques, interpretation, checking the data validity, presenting data (data display), and concluding (verification). The study results show that the teachings contained in the story of Ni Diah Tantri were a form of tendency from the author, which is very useful for readers. The Hindu religious teachings in the story of N

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31

Gould, Stephen J. "The Import of Asian Sexual Psychotechnologies into the United States: The 'New Woman' and the 'New Man' Go 'Tantric'." Journal of American Culture 14, no. 1 (March 1991): 19–23. http://dx.doi.org/10.1111/j.1542-734x.1991.00019.x.

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32

Fisher, Elaine M. "Śaivism after the Śaiva Age: Continuities in the Scriptural Corpus of the Vīramāheśvaras." Religions 12, no. 3 (March 23, 2021): 222. http://dx.doi.org/10.3390/rel12030222.

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This article makes the case that Vīraśaivism emerged in direct textual continuity with the tantric traditions of the Śaiva Age. In academic practice up through the present day, the study of Śaivism, through Sanskrit sources, and bhakti Hinduism, through the vernacular, are generally treated as distinct disciplines and objects of study. As a result, Vīraśaivism has yet to be systematically approached through a philological analysis of its precursors from earlier Śaiva traditions. With this aim in mind, I begin by documenting for the first time that a thirteenth-century Sanskrit work of what I h

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33

Sarkar, Abhishek. "Shakespeare, "Macbeth" and the Hindu Nationalism of Nineteenth-Century Bengal." Multicultural Shakespeare: Translation, Appropriation and Performance 13, no. 28 (April 22, 2016): 117–29. http://dx.doi.org/10.1515/mstap-2016-0009.

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The essay examines a Bengali adaptation of Macbeth, namely Rudrapal Natak (published 1874) by Haralal Ray, juxtaposing it with differently accented commentaries on the play arising from the English-educated elites of 19th Bengal, and relating the play to the complex phenomenon of Hindu nationalism. This play remarkably translocates the mythos and ethos of Shakespeare’s original onto a Hindu field of signifiers, reformulating Shakespeare’s Witches as bhairavis (female hermits of a Tantric cult) who indulge unchallenged in ghastly rituals. It also tries to associate the gratuitous violence of th

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Cho, Seung-Mee. "A Comparative Study on the Samgukyusa with the Tibetan Tantric Literature: Focusing on the Similarities of the Image and Role of Women in the Tales of Enlightenment." BUL GYO HAK BO 100 (November 30, 2022): 149–73. http://dx.doi.org/10.18587/bh.2022.11.100.149.

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Wang, Juan, and Damzhin Cedain. "Princess Wencheng in historical writing: The difficulty in narrating ethnic history in multi-ethnic China." Chinese Journal of Sociology 6, no. 4 (October 2020): 615–45. http://dx.doi.org/10.1177/2057150x20963264.

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For a multi-ethnic political entity, whether it is an empire or a nation-state, the key to survival is an inclusive order under which multiple ethnic groups with different heritages coexist peacefully. Historical writing on ethnic groups and interactions among them is an important part of this order. To demonstrate this point, this paper offers an examination of three different historical narratives of Princess Wencheng, the heroine of a “peace-making marriage” of the Tang Empire (AD 618–907), who married Songtsen Gampo, the king of Tubo (the ancient name of Tibet). In the first narrative, whi

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Mitruev, Bembya L. "Комментарий к коренной мантре Ваджракилаи". Oriental studies 15, № 1 (15 квітня 2022): 86–104. http://dx.doi.org/10.22162/2619-0990-2022-59-1-86-104.

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Introduction. Tibetan literature includes a separate class of commentaries to mantras which can be identified as commentaries to tantric texts. This paper examines A Brief Explanation of the Meaning of the Root Mantra of Vajrakīlaya [Titled] ‘The Heart Essence from an Old Man [Who] Holds Knowledge of the Old Translations School’ by Dongak Chokyi Gyatso (1903–1957). The text is viewed as a typical commentary on a Buddhist mantra with special attention be paid to elements of the Vajrakīlaya mantra as objects of analysis. Goals. The article aims to introduce the commentary to the Vajrakīlaya mant

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Parajuli, Sandhya Khanal. "The Temple having Multiple Names and Tantrik Images: Rani Pokhari." Nepalese Culture 15, no. 1 (October 10, 2022): 41–56. http://dx.doi.org/10.3126/nc.v15i1.48530.

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Rani pokhari lies at the heart of Kathmandu city. It was located at the north eastern boundary of Hanumandhoka royal palace during the medieval period. It was constructed by King Pratap Malla of Kathmandu in N.S. 789/790 (1668/69 C.E.). Its original name is Nhu: pukhu as the king constructed a new pond in the city, which later became famous by the name “Rani pokhari.” Among hundreds of monuments of the Kathmandu valley, Rani pokhari is one, which along with its pleasant beauty, reflects marvelous art and architecture of medieval history. It is a monument dedicated to a deceased son by a parent

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Androsov, Valery P. "The King of Vajrayana - Guhya-Samaja-Tantra and Buddhist Tantrism: Source critical studies and Literature." Orientalistica 1, no. 1 (March 28, 2018): 19–44. http://dx.doi.org/10.31696/2618-7043-2018-1-1-19-44.

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Muhammad Muizzulatif and Shafa Inayatullah Machmud. "Literature Review: Menejemen Temper Tantrum pada Balita." Jurnal teknologi Kesehatan Borneo 3, no. 1 (June 30, 2022): 25–30. http://dx.doi.org/10.30602/jtkb.v3i1.46.

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Temper tantrum adalah perilaku yang sering terjadi pada usia anak prasekolah yang ditandai dengan ledakan emosi yang berlebihan dan perilaku akibat kondisi marah dan frustasi pada anak dengan manifestasi berupa perilaku keras kepala, perlawanan, pembangkangan, pemberontakan, kemarahan, kata-kata kasar, menangis, menjerit, berteriak, berguling, menendang, membenturkan kepala ke tembok, menjambak rambut, memukul, melempar barang, dan membanting badan ke lantai akibat kesulitan mengatur emosi dan perilaku, sehingga menimbulkan penderitaan bagi orang tua dan lingkungan. Temper tantrum terkait deng

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Gray, David. "Disclosing the Empty Secret: Textuality and Embodiment in the Cakrasamvara Tantra." Numen 52, no. 4 (2005): 417–44. http://dx.doi.org/10.1163/156852705775220017.

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AbstractThis article seeks to shed light on the textuality of Buddhist tantras and the esotericism that characterizes this genre of literature. It first examines the development of Buddhist models of textuality. Esoteric Buddhists developed a sophisticated textual theory that linked their scriptures to the gnosis of the Buddhas, which they claimed their practices could achieve most efficaciously. But the relation between text and practice is a problematical one. Indian Buddhists commentators on Cakrasamvara Tantra sought to resolve this problem through the trope of the "secret," an empty signi

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M.V., Muralikrishnan. "Tantra Literature of Kerala- Special Reference to Mātṛsadbhāva". Addaiyan Journal of Arts, Humanities and Social Sciences 2, № 6 (17 серпня 2020): 35–41. http://dx.doi.org/10.36099/ajahss.2.6.4.

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Kerala has an enormous tradition on Tantra literature and also has different kinds of ritual peculiarities between Brahmanical and non-Brahmanical rituals. Most of the Tantra ritual manuals of Kerala focus the temple rituals and concomitant subjects too. Philosophical discussions are not much can be seen in Kerala Tantra manuals. There are many texts on Kerala Tantra that still remain in manuscripts from. The Mātṛsadbhāva is one among them, which discuss the ritual of Goddess Bhadrakālī/ Camuṇḍā along with Sapta-mātṛs, Śiva and Kṣetrapāla. The text is believed as the first Śākta text from Kera

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AKASH PARASHAR and S.M PASHA. "Literature review of Bhela Samhita related to Shalakya tantra." World Journal of Biology Pharmacy and Health Sciences 12, no. 2 (November 30, 2022): 001–4. http://dx.doi.org/10.30574/wjbphs.2022.12.2.0166.

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Shalakya Tantra is one among the ashtanga of Ayurveda. it is also called Urdhvanga. Understanding of Shalakya Tantra will help the physician in the planning of treatments for the diseases related to urdhvanga. Sushruta Samhita is considered as the main text for the shalakya references. There are many other treatises which are having hidden chikitsa principles related to shalakya diseases .one such text is bhela Samhita written by acharya bhela. Acharya bhela explained nidana, Lakshana, and chikitsa of various shalakya tantra-related diseases. Unfortunately, 50% part of shiroga roga chikitsa ad

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Eskildsen, Stephen. "Emergency Death Meditations for Internal Alchemists." T'oung Pao 92, no. 4 (2006): 373–409. http://dx.doi.org/10.1163/156853206779361470.

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AbstractAn "emergency death meditation" is a psychic technique performed by a religious adept who has yet to attain the desired level of perfection but faces imminent death. This essay examines a few Daoist examples of such techniques endorsed in late Tang or early Song internal alchemical texts, such as the Taibai huandan pian, Zhen longhu jiuxian jing, and Dongyuanzi neidan jue. These texts describe emergency death meditation methods whereby the practitioner hopes to "enter the womb", "change the dwelling", "repel the killer demons" or "flee the numbers". The intended result is that the Spir

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Mazaya, Shilny, and Aida Rusmariana. "Gambaran Pola Asuh Orang Tua Terhadap Kejadian Temper Tantrum Pada Anak Usia Prasekolah : Literature Review." Prosiding Seminar Nasional Kesehatan 1 (January 19, 2022): 2230–36. http://dx.doi.org/10.48144/prosiding.v1i.1044.

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AbstractPreschool children try to master all things in their world. Fail to have something that they want will trigger their emotional and can lead to a temper tantrum later on. Temper tantrums correlates with the way of parenting against their children. The study aimed to describe parenting patterns on the incidence of temper tantrums in preschool-aged children. The study applied a literature review, by seacrching for articles using the Garuda, Scilit and Google Schoolar databases. To find articles that match with the inclusion and exclusion criteria, keywords “Parenting Patterns, Temper Tant

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Vardhan, Prabhakar, Sanjeev Sharma, and Shamsa Fiaz. "A Brief Review of Ophthalmology In Indian Classical Literature." International Research Journal of Ayurveda & Yoga 05, no. 06 (2022): 154–62. http://dx.doi.org/10.47223/irjay.2022.5624.

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Shalakya Tantra existed from ancient times, however not clearly. In pre-Vedic India, copper and bronze rods (Shalaka)were used to apply Anjanas (collyria) to avoid eye problems. Even though Shalakya tantra isn't mentioned in Vedic literature, eye anatomy and illnesses were known and treated in that age. Rigveda, the oldest known treatise, mentions eye illness treatment. Yajurveda mentions various eyecomponents. Atharvaved addresses Netra's synonyms, eye disorders like akshi-yakshma, and their symptoms. In Brahmanas and Upanishadas, the eye and its functions are described, along with blindness,

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Sugiharta, I. Putu Suweka Oka. "KAPASITAS TANTRA DALAM MENGELOLA KEMAMPUAN BERPIKIR." Sanjiwani: Jurnal Filsafat 13, no. 2 (September 30, 2022): 137–48. http://dx.doi.org/10.25078/sanjiwani.v13i2.1387.

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Tantra is a very mature method because it gives serious attention to the mind. Tantra experts have understood that human success or failure in life comes from the mind. Success and failure include both worldly and spiritual aspects. In its application, Tantra directs the human mind on the steps of regulating the mind. Once the mind can be conditioned properly then life becomes harmonious. The method of regulating the mind makes Tantra not only imaged as a passive mystical practice. The purpose of this study was to get an overview of the role of Tantra in managing thinking skills. The method us

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Gómez-Peña, Guillermo. "Philosophical Tantrum #7." TDR/The Drama Review 56, no. 3 (September 2012): 7–8. http://dx.doi.org/10.1162/dram_a_00184.

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N H, Reeve. "Liberty in a Tantrum: D.H. Lawrence's Sun." Cambridge Quarterly XXIV, no. 3 (1995): 209–20. http://dx.doi.org/10.1093/camqtly/xxiv.3.209.

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Sayin, Ümit H. "Tantra y los límites del potencial femenino en la respuesta sexual." Revista Científica Arbitrada de la Fundación MenteClara 4, no. 2 (October 17, 2019): 203–43. http://dx.doi.org/10.32351/rca.v4.2.104.

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Este artículo explica algunos de los nuevos hallazgos sobre la sexualidad femenina, la Respuesta Sexual Expandida (RSE) y los orgasmos prolongados–ampliados en comparación con las descripciones de las antiguas filosofías tántricas y taoístas. El orgasmo femenino y las «experiencias pico» femeninas tienen su adecuado reconocimiento en la antigua literatura de la India, China y Extremo Oriente. Al igual que los orgasmos tántricos, la respuesta sexual expandida se definió recientemente como: la capacidad de alcanzar orgasmos de larga duración y/o prolongados y/o múltiples y/o sostenidos y/o statu

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Setiyowati, Eppy, Umi Hanik, Ni Njoman Juliasih, and Aimmatul Chanifah. "The Impact of Parent Child Interaction Therapy on Temper Tantrums in Pre-school." Open Access Macedonian Journal of Medical Sciences 10, G (October 31, 2022): 720–25. http://dx.doi.org/10.3889/oamjms.2022.9191.

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Temper tantrum behavior is a child's emotional behavior which is shown by explosive anger and some parents consider this behavior to be bad behavior. Temper tantrums can occur in children aged 3-6 years or more. This literature review aims to determine the impact of PCIT (Parent Child Interaction Therapy) on temper tantrums in preschool. In finding this literature review used four databases (ProQuest, Scopus, Pubmed, and Sains Direct) for the design of the study used cross sectional, True Experimental, Observational and Systematic Reviews published in the last five years. The protocol and eval

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