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Only a person “empowered” by the initiations and instructed face-
to-face by a quali ed master, is authorised to read tantric texts and
is deemed capable to perform the associated practices in the correct
way. A tantra, read or practiced without having acquired these pre-
requisites, is considered to be useless—even dangerous to the spiritual
health of the adept. The usual interpretation, also used by Tibetans,
explains tantric methods as the transformation of emotional energies,
like desire or hatred, into spiritual powers that can be used to achieve
enlightenment. Transformation (sgyur-ba) is the important term here:
while “sutric” Mahyna practice aims at the eradication (spong-ba) of
desire and hatred in order to reach buddhahood, tantric practice makes
intentional use of the very same passions and transforms them into the
wisdom and the liberating power of an enlightened being. In order to
achieve this, special meditation techniques and rituals are employed
which involve deity visualisation,^32 the use of maalas, the recitation of
mantras—especially the more advanced stages of tantric practice which
include sexual rituals and intentional breaking of social conventions
(e.g., consuming substances commonly considered as impure). Sexual
and violent symbolism is typical in tantric contexts.
Tantric Buddhism is an extraordinary complex conglomeration of
texts and practices. The textual basis is provided by the tantras them-
selves, commonly referred to as the “root texts”, accompanied by a bulk
of commentarial and liturgical literature and traditions of oral instruc-
tions varying from one transmission lineage to the other. In Tibet tantric
literature is usually arranged in categories of so-called “outer” and
“inner” tantras, i.e., textual cycles (“root text” and additional literature)
suitable for the less and more advanced practitioners respectively. In
the “new schools” of Tibetan Buddhism the “outer tantras” are further
classi ed into a kriy, cary and yoga class, while the “inner tantras”
constitute the anuttarayoga class. However, the classi cation scheme and
the exact allocation of individual texts can vary. Only tantric cycles of
the anuttarayoga class include sexual rituals and more than one stage of
initiation. The most important tantras of the anuttarayoga class are the
Hevajra-, Cakrasavara-, Guhyasamja- and Klacakratantra.
(^32) By “deity” an emanation of a Buddha or bodhisattva is meant in the tantric
context.