You have to start at approx. time 16:58 if you want the answer to the question "What is Tantra, really?". Everything before that talks about what Tantra is not.
It is wonderful that you have this podcast up and running, Hareesh. I hope that it brings classical tantra to the world. May you find success in this endeavor. OM 🙏
I have read the authors, tantra illuminated, and the recognition Sutra several times each. It is difficult to match his profound understanding on the subject, and the clarity in which he explains and discusses the subject. Additionally, in these texts, he discusses the practices and practical applications to advance the students path towards realization. I highly recommend these books. As for myself, I will continue to listen to his podcast to gain additional insight. Thank you, Dr. Wallis. 🙏 14:03
@@christopherwallis751 to be honest, I’m not into scriptures although I have read here and there to satisfy lower mind. If we look at the four main paths of Tantra ~ vibration, energisation, celebration and recognition, they all converge actually. Concepts are in mind, realisation in the heart, in silence, when we surrender and become empty. I enjoy your no-nonsense, egoless approach, Chris, do go on, you have an audience!
I recently picked up your tantra illuminated book. It is great🙏 I am currently in the early stages, but I found it interesting to hear you mention visualisation as a "core component" of tantra at the beginning. I recall Dr Ian Baker stating his Kaula Tantra teacher told him that visualisation is the opposite of tantra...and when he relayed this commet to tibetan teachers, they noted it was a "beginners practice". Ive personally had some teachers state it has no place in energy work per se, but is more akin to the "magical" or "devotional" aspects of certain traditions. In other cases, it may be a mixing up of cause and effect (IE trying to focus on artificially replicating an effect rather than working with the cause) Id be curious to hear you speak more abot this on your podcast at some point :) Thanks for starting the podcast!🙏
That's nonsense. As long as we understand the verbs visualize and imagine as more or less interchangeable in this context, it is certainly a key component of Tantric Yoga.
Ian made that comment in an Interview on the Guru Viking podcast. The comment you are looking for is at 1:32:38 - 1:33:34. ua-cam.com/video/9tQRFGwVn5g/v-deo.html The other comments were from other teachers. I made an error in naming Chatral Rinpoche..he just said his tibetan teachers (and didnt name names) I edited my original comment for clarity. He is one of a few people who've made similar comments, so I was curious how you categorized this type of practice.
@@theone82100 if you listen more closely, you'll hear that he quotes his Kaula teacher as saying visualisation practice "is there" in the Kaula tradition, but in the case of this particular practice you want to focus more on sensation not visualisation. And I agree. The Kaula teacher (according to Ian) also acknowledges that visualisation is important in Tibetan tradition, even if the unnamed Tibetan teachers say it's "for beginners".
@@christopherwallis751 I appreciate the clarification. This was why i mentioned Id be very interested to hear your take on the categorization of where certain practices/mechanics are useful vs where (As in this specific practice mentioned) they might not be Thanks for the response, looking forward to digging deeper into your book🙏
Great presentation! Thus far I have read Tantra Illuminated, Tantric Quest by Daniel Odier, Kashmir Shaivism: The Secret Supreme by Swami Lakshmanjoo, The Doctrine of Vibration by Mark Daczynski, the first part of Abinavagupta’s Gita commentary, and a few other assorted works. I am wondering what your overall opinion of Odier’s publications is. I know he comes at it from a Dogchen (Buddhist) perspective, but aside from that?
Odier's work (particularly Tantric Quest) is a mixture of fact and fantasy. He never stopped being a novelist. Though he's also (I'm told) a competent enough teacher of entry-level Tantra.
@@christopherwallis751 Daniel Odier’s way of tantra is intuitive and experimental, and it speaks to many who have access to the subtle realms after awakening. E.g. one of his students, Nathalie Delay, who is a spiritual teacher herself, awakened through exploring VBT yuktis given by Daniel Odier. She explored them in an intuitive way. Her book is a wonderful expression of her almost 30 years experience of bringing VBT into everyday life. It’s been the most helpful book how to trust my inner knowing. How the shakti herself teaches you. I appreciate your work. You have said yourself that some individuals can intuite the essence of tantra without exactly correct Sanskrit translations or philosophy. With respect. ❤🙏🏻
🙏 Namaste Swami Hareesh Chris Wallis, Questions: • 1) Do you see any relationship between tantra and the western "notion" of the arts? Music, visual arts, dance, dramas, poetry, or even psychology? • 2) I practice Tibetan Buddhist forms including diety yogas but I have not YET found direct examples of **diety yoga** in Shaivic or Hindu traditions. Maybe it exists in a slightly different form? I have heard the Shiva Sadhus (the guys with the tridents & dreadlocks) see themselves as the diety but I haven't heard if this is systematized as a formal practice. Can you shed some light on this? • 3) Are you familiar with Daniel Odier and his translations of Kashmiri Shiavism texts and also specifically his practice of Tantric tandava (dance) - which seems to be extremely rare? Thank you for considering 🙏❤
2) for sure it is found in Shaiva Tantric tradition -- indeed it is just as central as in Tantric Buddhism. Formally so, not just the informal idea. 3) it's rare because it's a fabrication of Odier's. He doesn't do translations because he doesn't know Sanskrit.
Hello Chris, I have a question on Prana and Apana from your book Tantra Illuminated. I recently purchased the kindle edition from Amazon and I am thoroughly enjoying the book. My question is that in other yoga texts, Prana has been defined as in-breath or inhalation. And Apana as out going exhalation. In your book when you describe the five vayus.... Prana is described as exhalation and Apana as inhalation. The other vayus (samana, udana and vyana) have the same meaning as in other texts. Is there a reason why Prana and Apana meanings are switched in NST? Or maybe i am not reading it correctly. Will appreciate if you can clarify. Thank you.
Actually, the meanings I give for prāna and apāna are those that apply in virtually ALL premodern texts, not just NST. They are also the meanings that correspond to the exact etymology of the words. The mismatch is a feature of modernity, based perhaps on one hatha yoga text (the only one I can find where the classical meaning of the words gets apparently swapped). Notice also in your own physiology that inhale is literally down. The diaphragm moves down to create the inhale, and the air flows downward. So it's kind of astonishing that this mismatch persists in almost every yoga studio in the world.
@@christopherwallis751 Oh I wasn't aware that there is a mismatch in some of the texts. It doesn't really matter to me which meaning one assigns to specific word... as long as we understand that we are talking about the incoming/outgoing or upward/downward movements from our experience. Thank you for clarifying! :) I discovered this channel recently. Looking forward to browse through various videos. I have been studying advaita vedanta texts (gita, upanishads), from there to theravada buddhism for more descriptive meditation techniques for example Anapanasati or Satipathana suttas. And recently gravitated towards Metta, Tonglen, Loving Kindness type meditations to balance the personal awakening elements with their outer expressions. I found such approach more fulfilling and helped with accepting not-so-comfortable aspects of myself, rather than striving towards a progressive perfection. That it is not about evolving into a perfect being... but embracing the present fully, without resisting or desiring to escape or change. And being aware of where we hit a limitation. So glad to have found your channel.... as i was looking to strengthen the "accepting, non-judging, loving oneself and the world" view so that it is also an expression into outer world (beyond an intellectual concept). I also like that these teachings do not advocate dis-identifying with or negating the body-mind complex completely; rather they guide you on how to integrate all your layers with the awareness/consciousness. There is wealth of information here! I am excited :) Thanks again.
the point is that the incoming breath is downward (apāna) and outgoing breath is up&out (prāna) in ALL the classical texts -- as it is in anatomical reality. the reverse association ("inhale is up") is a modern misunderstanding with no sound basis, AFAIK. as for your other point (embracing what is rather than striving toward an imagined perfect future goal), see the video The Most Important Teaching here on my channel. But also the notion of progress has some validity -- see the video on Awakening vs. Liberation. Enjoy exploring! :)
This podcast would be less annoying if it were to define tantra as a non-dual psychic opening and associated kundalini energy activation and just stop there. That is the real tantra. That opening and energy-body-activation can occur in a lot of different and diverse ways, as diverse as people themselves. The real tantra does not care about Sanskrit blah blah blah scripture blah blah blah lineage, even if it might help. The real tantra cannot be destroyed, even if all the neo-tantra or blah blah blah put us all to sleep lineage info disappeared from the earth. If we stop focusing on waste of time differences to get to the same non-dual infinity-into-zero-point, then we can probably wake up more people - that would be most worldly embracing as well. The best tantra is just to forget tantra altogether. But if you want a conceptual history lesson and associated collective group egoism that a person has invested much time and identification around, then this is really wonderful podcast, and in form we do need that, even if my person has a low tolerance for it.
Tantra is a scriptural tradition by definition, whether you like it or not, so best to use another word for what you're talking about there (awakening?).
Hi Nathan, nice to see a familiar face from Bonnie’s group! I found the first half quite annoying too, but I think he is trying to caste a wide net and shake off false expectations. For myself, I tend to be a scriptures-nerd and that was the means for my kundalini awakening long ago. I can get you are much more of a direct learner. Wishing you the best, Ann.
@@christopherwallis751I don’t disagree - But if one understands directly the place where the scriptures/lineage originate from - then that is really the tantra that seems the most authentic, and the essence of tantra, no name or list needed. The rest seems extra assumptions, be they from scriptural/lineage tantra or neotantra. Of course neotanta has all these extra things, but it would be completely ridiculous to not comprehend and discuss that scriptural/lineage tantra has all kinds of extra stuff too. Scriptural/lineage tantra has all the thousands of years of extra baggage of Indian/eastern cultural behaviors and norms, guru orientation, cultural philosophies, deities, etc., embedded into it over the many years - so in many ways it could be argued neo tantra is more pure revival. For most westerners, scriptural tantra has embedded within it a pretend we are Indian shadow side, and sure no need to renunciate that, but discernment and discussion around it would be good to mention.
@@snoboardnathan but for sure, as you say, there's a lot of unnecessary extra stuff in classical Tantra. As for neotantra, from my perspective, it's all 'extra stuff'.
You have to start at approx. time 16:58 if you want the answer to the question "What is Tantra, really?". Everything before that talks about what Tantra is not.
It is wonderful that you have this podcast up and running, Hareesh. I hope that it brings classical tantra to the world. May you find success in this endeavor. OM 🙏
Just finished chapter 9 of your "Recognition" on Audible - ordering the book today! Very fortunate to find you.
Love how you respond to the comments…..seamless ❤ the teachings too 🙏🏼
Amazing ❤️ 🙏 thanks a million for making classical Tantra available for all and your teachings
Brilliant exposition on this mysterious Teaching. 🙏
I have read the authors, tantra illuminated, and the recognition Sutra several times each. It is difficult to match his profound understanding on the subject, and the clarity in which he explains and discusses the subject. Additionally, in these texts, he discusses the practices and practical applications to advance the students path towards realization. I highly recommend these books. As for myself, I will continue to listen to his podcast to gain additional insight. Thank you, Dr. Wallis. 🙏 14:03
Thank you for that articulate video 🙏🏼
appreciate your work christopher, saves me a lot of time on tantra
Most excellent! Appreciate the time and effort you put into this!
Brilliant presentation, introducing Tantra! Bravo! Now the sequel should unfold the meaty part … 😊
Look for the upcoming episode titled The Essence of Tantra (Tantrasāra)
@@christopherwallis751 to be honest, I’m not into scriptures although I have read here and there to satisfy lower mind. If we look at the four main paths of Tantra ~ vibration, energisation, celebration and recognition, they all converge actually. Concepts are in mind, realisation in the heart, in silence, when we surrender and become empty. I enjoy your no-nonsense, egoless approach, Chris, do go on, you have an audience!
This was beautiful, thank you!
So illuminating, amazing. Thanks!
I recently picked up your tantra illuminated book. It is great🙏
I am currently in the early stages, but I found it interesting to hear you mention visualisation as a "core component" of tantra at the beginning.
I recall Dr Ian Baker stating his Kaula Tantra teacher told him that visualisation is the opposite of tantra...and when he relayed this commet to tibetan teachers, they noted it was a "beginners practice".
Ive personally had some teachers state it has no place in energy work per se, but is more akin to the "magical" or "devotional" aspects of certain traditions. In other cases, it may be a mixing up of cause and effect (IE trying to focus on artificially replicating an effect rather than working with the cause)
Id be curious to hear you speak more abot this on your podcast at some point :) Thanks for starting the podcast!🙏
That's nonsense. As long as we understand the verbs visualize and imagine as more or less interchangeable in this context, it is certainly a key component of Tantric Yoga.
Please give me the link to where Ian Baker says that.
Ian made that comment in an Interview on the Guru Viking podcast. The comment you are looking for is at 1:32:38 - 1:33:34.
ua-cam.com/video/9tQRFGwVn5g/v-deo.html
The other comments were from other teachers. I made an error in naming Chatral Rinpoche..he just said his tibetan teachers (and didnt name names) I edited my original comment for clarity.
He is one of a few people who've made similar comments, so I was curious how you categorized this type of practice.
@@theone82100 if you listen more closely, you'll hear that he quotes his Kaula teacher as saying visualisation practice "is there" in the Kaula tradition, but in the case of this particular practice you want to focus more on sensation not visualisation. And I agree. The Kaula teacher (according to Ian) also acknowledges that visualisation is important in Tibetan tradition, even if the unnamed Tibetan teachers say it's "for beginners".
@@christopherwallis751 I appreciate the clarification.
This was why i mentioned Id be very interested to hear your take on the categorization of where certain practices/mechanics are useful vs where (As in this specific practice mentioned) they might not be
Thanks for the response, looking forward to digging deeper into your book🙏
I just signed up for the "Shiva Sutras" online course, i am certain i will enjoy it just as much as enjoyed the "recognition sutras" online course!
Thank you! I'm probably in the reverse camp of most listeners, you helped me think more graciously about neo-yantra!
Thank you ❤🤗
Love this podcast!
🙏🙏
Hi Christopher, can you please have Dr Ian Baker on your podcast? You guys are so similar!
Planning on it!
Great presentation! Thus far I have read Tantra Illuminated, Tantric Quest by Daniel Odier, Kashmir Shaivism: The Secret Supreme by Swami Lakshmanjoo, The Doctrine of Vibration by Mark Daczynski, the first part of Abinavagupta’s Gita commentary, and a few other assorted works. I am wondering what your overall opinion of Odier’s publications is. I know he comes at it from a Dogchen (Buddhist) perspective, but aside from that?
Odier's work (particularly Tantric Quest) is a mixture of fact and fantasy. He never stopped being a novelist. Though he's also (I'm told) a competent enough teacher of entry-level Tantra.
@@christopherwallis751
Daniel Odier’s way of tantra is intuitive and experimental, and it speaks to many who have access to the subtle realms after awakening.
E.g. one of his students, Nathalie Delay, who is a spiritual teacher herself, awakened through exploring VBT yuktis given by Daniel Odier. She explored them in an intuitive way. Her book is a wonderful expression of her almost 30 years experience of bringing VBT into everyday life. It’s been the most helpful book how to trust my inner knowing. How the shakti herself teaches you.
I appreciate your work. You have said yourself that some individuals can intuite the essence of tantra without exactly correct Sanskrit translations or philosophy.
With respect. ❤🙏🏻
@@hilkka_nen true enough!
So good!
🙏 Namaste Swami Hareesh Chris Wallis,
Questions:
• 1) Do you see any relationship between tantra and the western "notion" of the arts? Music, visual arts, dance, dramas, poetry, or even psychology?
• 2) I practice Tibetan Buddhist forms including diety yogas but I have not YET found direct examples of **diety yoga** in Shaivic or Hindu traditions. Maybe it exists in a slightly different form? I have heard the Shiva Sadhus (the guys with the tridents & dreadlocks) see themselves as the diety but I haven't heard if this is systematized as a formal practice. Can you shed some light on this?
• 3) Are you familiar with Daniel Odier and his translations of Kashmiri Shiavism texts and also specifically his practice of Tantric tandava (dance) - which seems to be extremely rare?
Thank you for considering 🙏❤
2) for sure it is found in Shaiva Tantric tradition -- indeed it is just as central as in Tantric Buddhism. Formally so, not just the informal idea.
3) it's rare because it's a fabrication of Odier's. He doesn't do translations because he doesn't know Sanskrit.
Thank you 🪷
🙏🙏🙏
Hello Chris, I have a question on Prana and Apana from your book Tantra Illuminated. I recently purchased the kindle edition from Amazon and I am thoroughly enjoying the book. My question is that in other yoga texts, Prana has been defined as in-breath or inhalation. And Apana as out going exhalation.
In your book when you describe the five vayus.... Prana is described as exhalation and Apana as inhalation. The other vayus (samana, udana and vyana) have the same meaning as in other texts. Is there a reason why Prana and Apana meanings are switched in NST? Or maybe i am not reading it correctly. Will appreciate if you can clarify. Thank you.
Actually, the meanings I give for prāna and apāna are those that apply in virtually ALL premodern texts, not just NST. They are also the meanings that correspond to the exact etymology of the words. The mismatch is a feature of modernity, based perhaps on one hatha yoga text (the only one I can find where the classical meaning of the words gets apparently swapped). Notice also in your own physiology that inhale is literally down. The diaphragm moves down to create the inhale, and the air flows downward. So it's kind of astonishing that this mismatch persists in almost every yoga studio in the world.
@@christopherwallis751 Oh I wasn't aware that there is a mismatch in some of the texts. It doesn't really matter to me which meaning one assigns to specific word... as long as we understand that we are talking about the incoming/outgoing or upward/downward movements from our experience.
Thank you for clarifying! :)
I discovered this channel recently. Looking forward to browse through various videos. I have been studying advaita vedanta texts (gita, upanishads), from there to theravada buddhism for more descriptive meditation techniques for example Anapanasati or Satipathana suttas. And recently gravitated towards Metta, Tonglen, Loving Kindness type meditations to balance the personal awakening elements with their outer expressions. I found such approach more fulfilling and helped with accepting not-so-comfortable aspects of myself, rather than striving towards a progressive perfection. That it is not about evolving into a perfect being... but embracing the present fully, without resisting or desiring to escape or change. And being aware of where we hit a limitation.
So glad to have found your channel.... as i was looking to strengthen the "accepting, non-judging, loving oneself and the world" view so that it is also an expression into outer world (beyond an intellectual concept). I also like that these teachings do not advocate dis-identifying with or negating the body-mind complex completely; rather they guide you on how to integrate all your layers with the awareness/consciousness.
There is wealth of information here! I am excited :) Thanks again.
the point is that the incoming breath is downward (apāna) and outgoing breath is up&out (prāna) in ALL the classical texts -- as it is in anatomical reality. the reverse association ("inhale is up") is a modern misunderstanding with no sound basis, AFAIK.
as for your other point (embracing what is rather than striving toward an imagined perfect future goal), see the video The Most Important Teaching here on my channel. But also the notion of progress has some validity -- see the video on Awakening vs. Liberation. Enjoy exploring! :)
"You-cannot-think-your-way-to-enlightenment." - it is however - a step along the path.
thinking is not a step along the path, but contemplation (which is different) is.
Moooore pls!😛
New episodes drop every week!
This podcast would be less annoying if it were to define tantra as a non-dual psychic opening and associated kundalini energy activation and just stop there. That is the real tantra. That opening and energy-body-activation can occur in a lot of different and diverse ways, as diverse as people themselves. The real tantra does not care about Sanskrit blah blah blah scripture blah blah blah lineage, even if it might help. The real tantra cannot be destroyed, even if all the neo-tantra or blah blah blah put us all to sleep lineage info disappeared from the earth. If we stop focusing on waste of time differences to get to the same non-dual infinity-into-zero-point, then we can probably wake up more people - that would be most worldly embracing as well. The best tantra is just to forget tantra altogether. But if you want a conceptual history lesson and associated collective group egoism that a person has invested much time and identification around, then this is really wonderful podcast, and in form we do need that, even if my person has a low tolerance for it.
Tantra is a scriptural tradition by definition, whether you like it or not, so best to use another word for what you're talking about there (awakening?).
Hi Nathan, nice to see a familiar face from Bonnie’s group! I found the first half quite annoying too, but I think he is trying to caste a wide net and shake off false expectations. For myself, I tend to be a scriptures-nerd and that was the means for my kundalini awakening long ago. I can get you are much more of a direct learner. Wishing you the best, Ann.
@@christopherwallis751I don’t disagree - But if one understands directly the place where the scriptures/lineage originate from - then that is really the tantra that seems the most authentic, and the essence of tantra, no name or list needed. The rest seems extra assumptions, be they from scriptural/lineage tantra or neotantra. Of course neotanta has all these extra things, but it would be completely ridiculous to not comprehend and discuss that scriptural/lineage tantra has all kinds of extra stuff too. Scriptural/lineage tantra has all the thousands of years of extra baggage of Indian/eastern cultural behaviors and norms, guru orientation, cultural philosophies, deities, etc., embedded into it over the many years - so in many ways it could be argued neo tantra is more pure revival. For most westerners, scriptural tantra has embedded within it a pretend we are Indian shadow side, and sure no need to renunciate that, but discernment and discussion around it would be good to mention.
@@snoboardnathan pretty tall claim you're making there in your first sentence!
@@snoboardnathan but for sure, as you say, there's a lot of unnecessary extra stuff in classical Tantra. As for neotantra, from my perspective, it's all 'extra stuff'.