his desires and become a victim of his desires. Yoga is part of the organic process of higher evolution, which is achieved by us naturally through going beyond external restrictions into an internal state of freedom and peace. Yoga does not suggest that we give up happiness altogether, but it does explain to us where true happiness comes from. This happiness dwells in consciousness, and not in this or that material object or in the very fact of activity.
The yogic tradition does not reject sexual energy as some kind of evil, obsession or something shameful. Celibacy, or chastity, for example, is recommended along with spiritual practices in order to transmute energy for its further use on another level. Yoga claims that without meditative practice, celibacy can be detrimental because unused energy stagnates and seeks an outlet on its own, creating physical and emotional problems. With another On the other hand, without appropriate self-control, sexual energy dissipates, depriving a person of the necessary strength to advance to higher forms of meditation.

TANTRA AND THE BODY
Tantra refers to the body as a divine temple and calls it a sacred reality, viewing our psychophysical organization as a microcosm in which the individual soul is able to comprehend how the universe works. Therefore, Tantra represents a spiritual tradition in which the body is not denied, but affirmed, which distinguishes it from those teachings that have a negative attitude towards the body. However, tantra does not call for identification with the body, but considers the body as a mystical symbol. Yoga and Vedanta are often criticized for denying the significance of the body and therefore allegedly directed against life, while in reality they do not approve of only attachment to the body, identification with it (I am my body). Yoga, like tantra, views the body as a divine temple and a mirror of the universe. With another стороны, обычные люди относятся к телу как к средству для достижения высшего счастья, которое, по существу, недостижимо.
Our body is the best and, perhaps, the natural mobile device that can help us achieve certain goals in spiritual growth, and therefore it is called the personified symbol of the various levels and forces of the Cosmos. However, the body is not only our property, but also the object of disease, decay and death, and therefore is unable to provide us with eternal happiness, which cannot be found in something transient and perishable. And yet the body can serve us like a beautiful car and teach us a lot, but identification with the car, like with the body, is neither natural nor expedient for us.
Of course, we should respect and care for the body as a means of gaining experience and attaining enlightenment. Without an energetic body and developed sensitivity, we cannot move forward on the spiritual path. The body has a natural intelligence that tells us how to use it rationally. The individual mind of each person is part of the cosmic Mind and manifests itself when we stop using the body as an instrument of selfish aspirations, but direct it to achieve a higher awakened consciousness. The real truth is that we originally free and happy as conscious beings, even without a body. The highest happiness dwells in pure consciousness, which represents not merely flesh, but eternal spiritual power. Thus, tantra is a life-affirming tradition that does not lead astray, but helps to understand that the body should be used as a secret means for the realization of the Divine Self.

TANTRA AND THE REALITY OF THE OUTER WORLD
Along with the body-affirming concept, tantra also advocates a world-affirming concept: Tantric philosophy substantiates the reality of the external world, which contradicts other systems that deny the reality of both the external world and the body. Some tantric teachings pay more attention to the manifested world than the Mayavadis, who consider the world an illusion, and God the only Reality (Nezua-listic Advaita Vedanta). In this regard, Kashmiri Shaivism is an excellent illustration. Tantric systems, however, uphold the reality of the world as the reality of consciousness, and therefore differ quite significantly from modern materialistic teachings.
It should be noted that the point of view of tantra on the world as a real manifestation of real consciousness is opposed today by the so-called modern tantra. She is mainly occupied with appeasing the Goddesses with the help of the Sri Chakra. This tradition goes back to non-dualistic Vedanta. It is known that this Vedanta has given rise to many great Tantric Masters, among which the most prominent is Shankara-charya, the brilliant Vedantic philosopher who wrote many wonderful tantra works intended for the service of the Divine Mother (for example, "Saundarya Lahiri").
The Shakta tradition (or the custom of worshiping the Divine Powers, Shakti, i.e. Goddesses) goes back mainly to the teachings of Advaita or Mayavadi, who uphold the concept of the illusory nature of the external world. The essence of these teachings is set forth in the Devi Bhagavata Purana, one of the most important tantric works on the Goddesses. This work should be distinguished from the Srimad Bhagavatam, which is directly related to the Vaishnava tradition (worship of Vishnu), representing the dualistic Vedanta, or Dvaita. The teaching of the Vaishnavas says that the external world is bestowed by Reality. In other words, God as a Spiritual Reality created the material reality Universe. Such a view is not the prerogative of tantra.
There is nothing in tantra that would contradict the world-affirmation; in the same way, there is nothing in world-denial that would contradict tantra. In essence, there is not only one strict orthodox tradition of world affirmation or world denial. In the world-denying tradition, the worship of the Deity is the personification of the Higher Self, or the Absolute, hiding behind all manifestations.

Tantra and Emotions
In our time, there is often discussion (especially in psychological circles) of the origin of expressive emotions and the problem of relieving tension and healing moral trauma. This trend goes against the conventional wisdom of suppressing our emotions and our feelings. Tantra considers emotions as a means of spiritual growth and believes that emotions have a right to exist, in contrast to those teachings that emphasize the negative consequences of emotions...
However, traditional tantra does not at all encourage emotional outbursts that enslave a person, tying him to feelings, and then to the seductions of the outside world. Tantra considers emotions to be an energy trap and calls to get rid of such energy, which, like waves, falls and deafens the consciousness. Such liberation can come when we understand that emotions represent various cosmic energies that are split by our limited attachments. Therefore, tantra uses the forms of Gods and Goddesses (both merciful and formidable) to help us understand the cosmic meaning of emotions that represent the forces of nature. Realizing the Divine essence of energy or the play of consciousness embodied in emotions, we begin to understand that emotions symbolize or signify our inner connection with Divinity. Since tantra does not negate emotions, it cannot be identified with so-called emotionalism, but rather it can be called the alchemy of transmuting human emotions into Divine energies through the cultivation of devotion. Tantra does not at all emphasize the individualization of emotional feelings, but seeks to establish an understanding of feelings as a game of consciousness.
Neither the traditional nor the so-called ascetic yogic approaches are engaged in the suppression or simple prohibition of emotional-sensory expressions of will or the subjugation of the forces of nature, since such actions have never led and will never lead a person to liberation. No emotion or energy by itself can cause, as yoga claims, more harm than our own ego,

destroying the foundations of life. The awakening of our natural nature will organically remove us from unnatural attachments and addictions. That which is natural is not suppressed by yoga.

Tantra and intoxications Those who use psychedelics or drugs often refer to tantra, which also uses intoxications. Tantric teachings do sometimes use intoxications, but they, like sexual practices, are only a preliminary stage when the names of intoxications and sexual states are used as metaphors: for example, wine means the internal flow of a delightful flow arising from yogic practice. Although the left hand tantra uses intoxications (see below), this is not characteristic of it. Sometimes some sadhus who do not belong to the Tantric tradition use marijuana (ganja), but most teachers do not approve of this.
Although psychedelics take us out of our ordinary consciousness and expand our life horizons, they are also very enslaving and create harmful side effects. A person can get out of the conditioned consciousness and expand the horizons of perceptions, but in a safer way, more beneficial and more lasting, i.e. through mantric and meditation practices, which are already used in the initial stages of yoga.

TANTRA AND THE CRAZY "GURUS" Tantric gurus (especially in Western countries) have a reputation for being unconventional, theatrical, and even controversial. They do not disdain to include sexual relations with their wards in their practices, as well as to use an offensive manner of treating them. Tantra, with its open view of things, is more tolerant of such forms of behavior, and some tantric teachings say that such methods in certain circumstances can be effective as a shock that helps to awaken the consciousness of students.
However, this behavior can be interpreted as an inability to control one's desires and can lead to simple exploitation. It should be noted that many tantric the guru is characterized by just exemplary behavior; therefore, it is wrong to identify a tantric teacher with non-standard exotic behavior. It does not follow from this that a genuine teacher