of modern stereotypes about it.

MODERN TANTRA AND ERRONEOUS CONCEPTIONS
Tantra is a complex of various traditions of India, closely related to the traditions of other regions outside India and dating back to ancient origins. The popular perception of tantra in the West represents only a tiny part of a vast body of knowledge. In the West, tantra is used as an ippayu sexual practice of Goddess worship, as well as a flour of Kundalini and chakras or a way to spiritualize life and bodily liberation. However, such an attitude towards the tan-ipe rather points to the development of artistry and theatricality, to them to asceticism and higher spirituality. Such an understanding of tantra very often surrounded it with an aura of exoticism, drama and risk. As long as such a prejudice prevails, it is impossible to realize all aspects of the tantric tradition and understand it.

ESSENCE
The attitude of the West towards tantra is similar to how yoga, which is closely related to tantra, is presented there. And here the physical side of yoga is also emphasized, i.e. cultivation of yogic postures (asanas), although this aspect of it is only a small part of classical yoga, the main goal of which is meditation. Unfortunately, we live in an age of pragmatic materialism, when spiritual traditions are being transformed into physical models. As long as the universal ancient systems help to improve only our physical health and are considered as an additional help in the general culture of psychophysical training, the boundless possibilities of these great teachings are hidden from us.

TANTRA IN OUR CENTURY
The current state of spirituality in America forces us to look for new forms of tantra that would allow us to use both its occult and spiritual potency. The search for new forms includes the study of a range of energy practices that not only involve the body, feeling and mind of a person, but also help everyone achieve their individual spiritual goals and win the favor of the Goddesses. This, in turn, encourages the further spread of tantric revelations and experimentation in the technological age.
Although in the West today many of the fashionable spiritual and occult teachings are imbued with a strong spirit of Hinduism, Buddhism and Taoism - this is especially true of yogic traditions - it is tantra that permeates all these teachings. Some refer to the authority of Theosophy and Alice Bailey, who in her reasoning relied on Hinduism, Buddhism, the Vedas, Puranas and Tantras. Others are trying to construct new teachings based on American traditions, which, however, also have much in common with such a purely Eastern teaching as tantra. In addition, there is a certain interest in shamanism, the ritual side of which also closely resembles the tantric traditions. Finally, there is a growing interest in the ancient mystical traditions of Europe and the West in general: Christian mysticism, alchemy, astrology, Kabbalah and Sufism, which have much in common with Tantra rather than with their orthodox origins. All these aspects of cultural and historical analogies bring the European traditions of the pagan West even closer to the culture of the Vedas and Tantras.
However, while the phenomenon of positive tendencies develops, it is necessary that further development would lead to the formation of a serious tradition. We are still witnessing a new birth against the backdrop of chaos, creation and general confusion. Under these conditions, most often one has to observe the formation of a superficial, primary and sensual aspect, which emphasizes fantasy, self-affirmation and pleasure. Under such conditions, the practical and deeper side of spiritual culture is either hushed up or completely sprayed.
Everywhere there is a clear tendency to syncretize and combine different traditions, which leads to the destruction of barriers on a global scale and to the dawn of a new worldview. And although this practice of decisive expansion of horizons abolishes restrictions, it is itself not free and very limited. The attempt to bring together spiritual teachings and traditions can be compared to the effort to grow on one tree oranges, apples and bananas - the idea may be not bad, but not viable, because spiritual traditions develop organically and cannot be artificially crossed with each other, despite noble intentions. A preliminary study of various teachings should not be equated with a genuine understanding of various practices. If a person digs a deep well hoping to find water, that's not bad, but it's even better if he digs where there really is water...
Yet the trend towards the practical side of spiritual traditions should not confuse us, since this direction essentially leads seekers to a yogic tradition that includes tantra. Such a movement invariably brings us closer to comprehending the global significance of all spiritual traditions that integrate the ancient spirituality of the East into the culture of the modern world, freeing it from cultural layers and slags. At the same time, it is not at all necessary that the emerging new tradition be called tantra (the name is not important), it is important that a healthy tantric spirit be present in this tradition. It may take more than one decade and more than one generation of people before there is an urgent need for such a revived tantra. To appreciate the true meaning of a great culture, it is important to have self-discipline and a genuine understanding of existing traditions.

TANTRA AND SEX
For most people in the Western world, tantra means sex associated with specific sexual positions, specific practices and sexual rituals. This is how the aspect of Tantra and Indian thought is presented in the Kama Sutra, a manual on sexual love. Although some tantric teachings mention such practices, tantric yoga does not consider them as the most important authentic yogic traditions of mantric and meditation centers. Some tantric texts do not contain sexual practices at all, while others refer to them as preliminary opportunities on the path to self-improvement, others mention them as mere metaphors or symbols. The gates of tantra are wide open to all human activities (breathing, eating, sleeping, etc.), and it considers them as ritual, sacrificial actions, and not as acts of ordinary satisfaction.

Thus, although tantra does not reject the sexual aspect, it does not follow that it is characterized and due to this alone. In the light of tantric art, the manifestation of erotic forces means that the higher forces of consciousness are transformed into lower, reproductive forces of life and, according to the law of feedback, can be transformed again into higher ones. Tantra does not condone sex and does not deny it as a fiend, but reserves the right to perceive this energy of cosmic forces as a game that can and should be directed.

Non-sexual tantra
Tantrism is an integral part of the monastic and ascetic tradition of India. The Vedantic centers of spiritual teachers are characterized by strict adherence to the Tantric traditions, in which a significant place is given to the service of the Goddesses, personifying the cosmic forces, as well as the Sri Yantra. Most Hindu ashrams and monasteries hold regular tantric services. Shankara-charya himself (who lived approximately in the 5th century), the great founder of the centers of Vedanta, was a renowned tantrika and yogi and revered the Deities, although he went down in history as a sage and founder of the philosophy of the Absolute (advaita-vedanta).
A tantric master in India is usually referred to as someone who is well versed in mantras or energy types of yoga, and not in sexual practices. Such great Tantric Masters as Shankara, Ramakrishna and Nityananda remained chaste all their lives. However, chastity does not yet mean that a person joins the tantra, which affirms or denies sexuality, since the distinctive feature of tantra is the use of such energy tools as mantra and yantra, used at all levels of human temperament and abilities. Tantra emphasizes the methodology of energy transformation and does not care at all whether you indulge your sexual whims by wasting energy or not.

Sexuality and freedom
Such spiritual traditions of India as Hinduism, Buddhism and Jainism give priority to transma-I and shea of ​​sexual energy, for sexual power is the func- tional basis of our existence. From this arise two approaches: the complete renunciation of sexual activity through voluntary expression of will, and a form of moderate activity in the conditions of family life.
However, although the life of a householder may involve some sexual yogic practices, they are extremely rarely illustrated with drawings like those published in the tantric books of the modern West. The tanfic aspect of sexuality guards the social system of family relations and therefore emphasizes sexual purity and fidelity. As for the complete renunciation of sexual activity, this rule is general at the final stage, as it makes it possible to directly switch to tantric practice and better concentrate on it. Many great yogis used to be conditioned by family tradition, just as many great Rishis were married and had children. According to Hindu tradition, a person can lead a family life, fulfilling his duties and social duty, and still achieve liberation.
Although the tradition of renunciation represented a more direct path and required more effort, this system has been the exception to the rule rather than the mandatory rule in all times and in all cultures, including in periods more enlightened than our time. Such an uncompromising and strict path is extremely difficult for a person of our time to pass, especially if he lives in the West, where there is no appropriate cultural support. In this regard, yoga never encourages a simple suppression of oneself, although it requires self-discipline and clearly says that a person should not indulge