Relevant bibliographies by topics / Yogini, Tantra

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Yogini, Tantra'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Yogini, Tantra"

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이용현. "Kapalika-Yogini Worship in Buddhist Tantra." Journal of Indian Philosophy 22, no. ll (February 2007): 5–27. http://dx.doi.org/10.32761/kjip.2007.22..001.

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White, David Gordon. "Yogic Rays: The Self-Externalization of the Yogi in Ritual, Narrative and Philosophy." Paragrana 18, no. 1 (September 2009): 64–77. http://dx.doi.org/10.1524/para.2009.0005.

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AbstractIn the late Upanishads and the Mahabharata, one begins to encounter descriptions of Yogis who are possessed of the power to exit their bodies—via “rays” (raśmi) that radiate outward from their eyes, heart, or fontanel—as a means to rising up to the sun or to entering the bodies of other creatures. In the centuries that follow, this power becomes a commonplace of yogic theory and yogic lore, with ritual, narrative, and philosophical texts describing the Yogi′s appropriation of other creatures′ bodies in both symbiotic and predatory modes. In the former case, the yogic “fusing of the channels” is the means by which a Tantric teacher initiates his disciple: exiting his own body, his mindstuff travels along a ray to enter his disciple′s body, which he transforms from within. In the latter, the practice of “subtle yoga,” as described in the ninth-century Netra Tantra, becomes a means by which a Yogi may take over another person′s body, either to inhabit it or to draw its energy back into his own body, thereby increasing his own power. Through these techniques, the Yogi is said to possess the power to enter multiple bodies simultaneously, creating armies of “himself” in the process. These practices, which are attested in hundreds of documents, fly in the face of received notions of so-called “classical yoga,” in which the emphasis is placed on turning the senses inward to isolate the mind-body complex from the distractions of the outside world. In the light of these practices of yogic self-externalization, a re-evaluation of “classical yoga” itself is in order.
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White, David Gordon. "̒Open̓ and ̒Closed̓ Models of the Human Body in Indian Medical and Yogic Traditions." Asian Medicine 2, no. 1 (January 16, 2006): 1–13. http://dx.doi.org/10.1163/157342106777996466.

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Most Indian and western commentators and scholars, following the Yoga Sūtras of Patañjali (c. third century CE), have assumed the Hindu yogic body to be a closed, self-contained system. However, a significant volume of data from a variety of sources—ranging from the classical Upaniṣads down through the Tantras (and including passages from the Yoga Sūtras themselves)—indicate that an 'open' model of the yogic body has also been operative in Hindu philosophical, medical, and mythological traditions. In these open models, the mind-body complex is linked, often via 'solar rays', to the sun and moon of the macrocosm, as well as to other mind-body complexes, which yogins are capable of entering through their practice.
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Törzsök, Judit. "Women in Early Śākta Tantras: Dūtī, Yoginī and Sādhakī." Cracow Indological Studies, no. 16 (2014): 339–67. http://dx.doi.org/10.12797/cis.16.2014.16.13.

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Beri, Kavita, Vidya Menon, Edgardo Guzman, Claudia Chapa, Raxa Patel, Masood A. Shariff, and Moiz Kasubhai. "The effect of living a ‘yogic lifestyle’ on stress response and self-image in healthcare professionals: a pilot study." Future Science OA 6, no. 6 (July 1, 2020): FSO473. http://dx.doi.org/10.2144/fsoa-2019-0154.

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Background: Healthcare staff in modern metropolitan settings face higher rates of burnout characterized by emotional stress and difficulty coping with not only building work pressure but also balancing personal life stress. The aim of this pilot study was to see the impact of a yogic lifestyle, incorporating diet, exercise and mindfulness activities based on tantra yoga. Materials & methods: Fifteen participants were recruited and completed three or more of the interventions. Results: The 4-week pilot study showed increased self-compassion and decreased stress among the participants.
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Rosati, Paolo Eugenio. "The Goddess Kāmākhyā: Religio-political Implications in the Tribalisation Process." History and Sociology of South Asia 11, no. 2 (June 8, 2017): 137–55. http://dx.doi.org/10.1177/2230807517703014.

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This article examines the cross-cultural influence that worked on the absorption process of the goddess Kāmākhyā (Assam) within the Brahmanic pantheon, through a correlation of textual and historical-religious pieces of evidence. 2 2 This article is an enlarged and revised version of a paper that I presented on 18 September 2015 during the sixth Coffee Break Conference (17–19 September) held at the Italian Institute of Oriental Studies of ‘Sapienza’ University of Rome. In Assam, the cross-cultural interaction, between local tribes and Indo-Aryan speakers, began around 200 BCE–100 CE—when the Vedic culture had already changed from its earlier theological pattern. Therefore, after had been influenced by a long cross-cultural negotiation, the early medieval north-eastern purāṇas transformed the dakṣayajña myth, legitimising the temple of Kāmākhyā on Nīlācala as the greatest śākta pīṭha (seat of power), where the yoni (vulva) of Sat ī was preserved. In this way, the Purāṇas reconnected Nīlācala–Kāmākhyā not only to the sexual symbolism, but also to an ancient cremation ground and its death imaginary–a fact that the systematisation of the yoginī cult (ninth–eleventh century) into the Yoginī Kaula school corroborated. In this cross-cultural context, the early medieval Assamese dynasties emerged tied to the danger of liminal powers—linked to both the heterodox śākta-tantra sects and tribal traditions that were harnessed by the kings through the exoteric and esoteric rituals practised at Kāmākhyā.
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Gray, David B. "The Visualization of the Secret: Atiśa’s Contribution to the Internalization of Tantric Sexual Practices." Religions 11, no. 3 (March 18, 2020): 136. http://dx.doi.org/10.3390/rel11030136.

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This essay will explore the challenges presented by transgressive rituals, particularly the secret and wisdom-consort consecrations found in the Mahāyoga and Yoginī tantras. In particular, it examines how Atiśa Dīpaṅkara Śrījñāna aided in the dissemination of these traditions to Tibet during the eleventh century, in part through encouraging the enactment of transgressive rituals via internal visualization. I will do so through the exploration of a largely unstudied work by Atiśa, his commentary on a meditation manual (sādhana) attributed to the mahāsiddha Lūipa, “The Realization of the Cakrasaṃvara”, Cakrasaṃvarābhisamaya. Through an examination of this work, I will argue that Atiśa played an important role in facilitating the acceptance of the Yoginītantras in Tibet, during a time when tantric traditions were subject to a considerable amount of scrutiny.
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Das, Arunjana. "A Pneumatological Kālī-logy and Imago Dei: Contribution of the Yoginī Tantra and Hindu Goddess Traditions to Reconceptualizing the Christian Trinity." Journal of Dharma Studies 4, no. 1 (April 2021): 135–49. http://dx.doi.org/10.1007/s42240-021-00102-5.

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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 Sadāśiva. As the five-headed mantra image becomes the standard, texts are rewritten to conform to this norm. Moreover, female deities are also often assimilated to this god and can be assigned four or five heads depending on the context. It is suggested as a hypothesis that the four-faced Śiva, or rather Īśvara, was perhaps adopted from the proto-tantric currents of the Atimārga (or from one particular current), from a representation whose Eastern or frontal face represented Śiva as half man, half woman (ardhanārīśvara).
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Dissertations / Theses on the topic "Yogini, Tantra"

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Masteller, Kimberly Adora. "Temple Construction, Iconography, and Royal Identity In the Eastern Kalacuri Dynasty." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1494172899685935.

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Turek, Magdalena Maria. ""In this body and life"." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2013. http://dx.doi.org/10.18452/16694.

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Tantrische Praktiken von Meditation in Zurückgezogenheit sind auf der tibetischen Hochebene seit mindestens einem Jahrtausend verbreitet, doch ihre äußerst elitäre und geheime Natur hat ihre Erforschung bisher verhindert. Diese Dissertation definiert die vormoderne Struktur der eremitischen Tradition in Khams, die von der Ris med-Bewegung festgelegt wurde, und widmet sich der Wiederbelebung dieser Tradition im modernen Khams unter der chinesisch-kommunistischen Herrschaft. Die Fallstudie bildet die ’Ba’ rom bKa’ brgyud- "Meditationsschule von La phyi" (La phyi sgom grwa) mit Fokus auf den gTum mo-Verwirklicher Tshul khrims mthar phyin (geb. 1947), der als zeitgenössische Verkörperung des Mi la ras pa gilt. Gemäß der Dissertation liegt die rituelle und soziale Macht des tibetischen Eremiten in der Ausführung, Verkörperung und Aussöhnung von Paradoxa: das Erreichen von soteriologischen Zielen im weltlichen Leben sowie die Lösung der Dilemmas der Tibeter in Krisenzeiten. So wird Entsagung zu einer affirmativen Strategie, die Netzwerke aktiviert, die wiederum Eremiten, ihre Linien, Praktiken und Trainingsstätten seit Jahrhunderten unterstützten. Der Antrieb für soziale Ermächtigung der Einsiedler liegt in der Radikalität ihrer Entsagung, bei der nicht nur erwartet wird, Befreiung und Erleuchtung unvermeidlich zu generieren, sondern diese wie Mi la ras pa "in diesem Leib und Leben" zu verwirklichen. Eine solche wahrgenommene Transformation des Körpers durch Meditation ist entscheidend für die Befähigung der Eremiten, Widersprüche zu versöhnen und Einsiedeleien zu gründen, die als Orte für eine effektive Identitätskonstruktion und Sphären der Autonomie und Macht, die aus der lokale Geschichte und heilige Stätten gewonnen werden, dienen. Gerade in Krisenzeiten neigen Einsiedeleien dazu, Netzwerke zu bilden und zu einer alternativen Bewegung zu werden, die die etablierten Machtstrukturen umgeht oder gegen sie spricht, zugleich aber ihren religiösen Charakter behält.
Tantric practices of meditation in retreat have been prevalent across the Tibetan Plateau since at least a millennium, yet their highly elitist and clandestine nature has hitherto prevented their exploration and analysis. This thesis defines the pre-modern structure of the hermitic tradition in Khams, codified by the nonsectarian Ris med movement, but devotes most attention to the examination of its revival in contemporary Khams under the Chinese communist rule through the case study of the ’Ba’ rom bKa’ brgyud “meditation school of La phyi” (La phyi sgom grwa), centered around the cotton-clad gtum mo-accomplisher Tshul khrims mthar phyin (b. 1947), eulogized as the contemporary embodiment of Mi la ras pa. The main claim of this dissertation is that the ritual and social power of the Tibetan hermit lies in the performance, embodiment and final reconciliation of paradox – generally attaining soteriological goals in mundane life and specifically, resolving the dilemmas of Tibetans during times of perceived crisis. Acts of renunciation become an affirmative strategy, activating networks that have sustained hermits, their lineages, practices, and training venues for centuries. The reason for social empowerment of hermits lies in the radical nature of their training, which by social agreement is not only bound to generate liberation and enlightenment, but is even able to yield fruit “in this very body and life,” in emulation of Mi la ras pa. Such transformation of the body through meditation is crucial to the hermit’s ability to reconcile contradictions and to establish hermitages as venues for effective identity construction and spheres of autonomy and power, extracted from local history and sacred geography. Especially in times of crisis, hermitages tend to form networks and evolve into a movement for counter-culture, which circumvents or speaks against the established power structures of the day, but at the same time, maintains its essentially religious character.
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Books on the topic "Yogini, Tantra"

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Wangmo, Marcia Dechen. Confessions of a gypsy yogini: Experience through mistakes. Boudhanath: Ragjung Yeshe Publications, 2010.

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Changchub, Gyalwa. Lady of the lotus-born: The life and enlightenment of Yeshe-Tsogyal. Boston: Shambhala, 1999.

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Nus-ldan-rdo-rje, Stag-śam. Sky dancer: The secret life and songs of the Lady Yeshe Tsogyel. Ithaca, N.Y: Snow Lion Publications, 1996.

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Die o Yogi die: Talks on the great Tantra master, Gorakh. Pune: Too Pub. Pvt., 2004.

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Vajrācārya, Yajñamānapati. Vajrayāna paramparāmā yoginīko bhūmikā. Kāṭhamāḍauṃ: Viriñci Motī Smr̥ti Guhya Tārā Kosha, 2009.

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Crook, John Hurrell. The yogins of Ladakh: A pilgrimage among the hermits of the Buddhist Himalayas. Delhi: Motilal Banarsidass Publishers, 1997.

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The Kaulajñānanirṇaya: The esoteric teachings of Matsyendrapāda (Matsyendranātha) Sadguru of the Yoginī Kaula school in the tantra tradition. New Delhi: Aditya Prakashan, 2012.

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Nārāyaṇa, Mahā Yogi. A western yogi's commentary on the forty transmission Gāthās of the patriarchs of Cha̓n. Calcutta: Writers Workshop, 1999.

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Tantra im Westen: Eine religionswissenschaftliche Studie über "Weisses Tantra Yoga", "Kundalini Yoga" und "Sikh Dharma" in Yogi Bhajans "Healthy, Happy, Holy Organization" (3HO) unter besonderer Berücksichtigung der "3H Organisation Deutschland e. V.". Münster: LIT, 2012.

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Muktananda. Nawa Yogini Tantra. 2nd ed. Bihar School of Yoga, 2003.

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Book chapters on the topic "Yogini, Tantra"

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Brainerd, Madeleine, and Kaori Kitao. "Yogini and Mynah Bird: On the Poetics and Politics of Transspecies Meditation." In Mocking Bird Technologies. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823278480.003.0011.

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This chapter discusses the painting “Yogini and Mynah Bird” painted around 1605 in Bijapur, India, for a Persian court, placing it within four overlapping contexts: classical Sanskrit aesthetics; Sufi aesthetics; cultic tantra and yoga texts and practices; and Persian court culture. Focusing on the contemplative gaze that links the central two figures of the painting, the yogini and the mynah, the chapter reflects on the image of meditation—and the practices of meditation—embodied in that pairing of human and bird. Madeleine Brainerd’s reflections on the poetics and politics of transspecies meditation are supplemented by further thoughts on the topic by the art historian Kaori T. Kitao.
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Larsson, Stefan. "Milarepa Sings Again: Tsangnyön Heruka’s ‘Songs with Parting Instructions’." In Songs on the Road: Wandering Religious Poets in India, Tibet, and Japan, 67–92. Stockholm University Press, 2021. http://dx.doi.org/10.16993/bbi.d.

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Although Tibetan Buddhism is often associated with monks and canonical texts, other types of Buddhist practitioners and other kinds of texts are also of importance. Before the 5th Dalai Lama came to power in 1642 and Tibetan Buddhism became increasingly systematized and monastically oriented, Tibetan charismatic yogins composed and printed religious poetry (mgur) and hagiographies (rnam thar) to promote a non-monastic ideal with remarkable success. They modelled their lifestyle upon Indian Tantric siddhas and on the Tibetan poet-saint Milarepa (c. 1040–1123). Like them, they adopted a wandering lifestyle and used religious poetry as a means for spreading their message. By expressing themselves through poetry, which they also composed, these yogins could present Buddhism in an innovative way, adapted to the needs of their audience. Taking the ‘songs with parting instructions’ (’gro chos kyi mgur) of the ‘crazy yogin’ (rnal ’byor smyon pa) Tsangnyön Heruka (1452–1507) as the point of departure, this chapter explores how these colourful figures attempted to vitalize Buddhism in Tibet by creating an alternative religious infrastructure outside of the monastery.
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"13. The Jain Monk Jinapati Suri Gets the Better of a Nâth Yogi." In Tantra in Practice, 231–38. Princeton University Press, 2000. http://dx.doi.org/10.1515/9780691190457-019.

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McDaniel, June. "Tantric and Yogic Shaktism Knowledge of the Goddess's Ways." In Offering Flowers, Feeding Skulls, 67–144. Oxford University Press, 2004. http://dx.doi.org/10.1093/acprof:oso/9780195167900.003.0003.

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"15. Taiwanese Tantra: Guru Wuguang’s Art of Yogic Nourishment and the Esoteric Path (1966)." In Buddhism and Medicine, 137–46. Columbia University Press, 2019. http://dx.doi.org/10.7312/salg18936-018.

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