Tantra is one of the most misunderstood words in the spiritual world. In modern times, it is often reduced to techniques of sexuality or relational intimacy. However, real tantra has nothing to do with quick fixes for "awakening energy" or "ecstatic living".

In its original meaning, tantra is a spiritual path that develops consciousness through working with the body, mind, breath, senses, energy and everyday experience. It comes from Indian traditions and literally means "that which expands consciousness and liberates" (tan = to expand, tra = to liberate). Tantra is not an escape from reality, but a deep acceptance and transformation of it.

Unlike dualistic movements, it does not see the body or the world as an obstacle to spiritual growth. On the contrary, everything that is can be a means of knowledge if we approach it consciously. Every breath, look, movement, relationship, emotion or sound - everything becomes a gateway to consciousness in Tantra.

Traditional tantra, as taught by schools such as Trika, Śrī Vidyā and Kaula, is based on philosophical depth, ritual purity, inner experience and respect for the lineage of the teachings. It uses a wide range of tools: mantra, meditation, ritual, bodywork, mudras, visualization, sound and breath - all connected to a precise understanding of reality and the nature of consciousness.

Tantra is not for those seeking a quick experience. It is for those who want to live with greater depth, receptivity and integrity. It teaches us how to make the everyday a sacred space - not by changing the world, but by transforming our perception.

On this site and in our courses and consultations, you will find an approach to Tantra that draws from the original texts, traditions and actual guidance - not neo-Tantric rewrites.

Tantra is a path of wholeness - and we share in its truth.

In recent decades, the word Tantra has become one of the most abused terms in the spiritual tradition. In the Western world, it is often used to refer to courses focusing on intimacy, couple dynamics or sexuality - usually without reference to the original philosophy, ethics, ritual, meditation tradition or initiatory lineage.

This form is now commonly referred to as Neotantra - that is, a modern, psychologizing, and often commercial concept that works with emotionality, touch, or "conscious relationship." While it may bring temporary relief or inspiration, it has nothing in common with the original Tantric path as handed down by schools such as Trika, Kaula or Śrī Vidyā.

True Tantra is not about sexuality, but about working with energy, consciousness and perception of reality. It uses the body, the breath, the senses and the world not for pleasure but for transforming the ego and awakening insight. Sexuality occurs in some streams of Tantra as a very specific, ritually initiated aspect - not as the main theme.

At Paulus Yoga we understand Tantra as a deep, intelligent and holistic spiritual journey that begins where the need to seek experience ends. We offer teaching and guidance that honors its origins - and helps you recognize what is real and what is just a projection of modern desires.

The Vedic tradition describes our present age as Kali Yuga - a period of acceleration, spiritual oblivion, inner instability and disconnection from order (ṛta). At this time, it is common for the mind to be distracted, the senses overloaded, the body neglected, and the spiritual path scattered among myriad stimuli. This is why tantra came into being: as a path for difficult times.

Unlike traditional Vedic ascetic practices, which were meant for monks and saints, Tantra offers a path in the midst of the world. It does not require seclusion or the suppression of the senses. It teaches how to live spiritually within ordinary life - with the body, with emotions, in relationships, with family, work and the challenges of everyday life.

Tantra does not reject the acceleration of time - it teaches how to work with it consciously.

Tantra is therefore one of the most practical spiritual paths for today. It works with what we have - body, relationship, fear, sexuality, aging, pain and desire - and shows how to make them a path to awakening.

It is not an escape - it is an integration.

At a time when traditions are hollowed out and modern approaches are often simplistic, Tantra offers a profound alternative. It is not for everyone - but for those who want to grow even in the confusion of the world, it can be a light that shines not outward but inward.

Tantra did not emerge overnight - it is the result of a deep inner maturation of Indian spiritual culture. Its roots go back to the late Vedic period, where new currents gradually emerged that began to emphasize the direct experience of consciousness, the power of mantra and ritual practice, rather than just recitation or sacrifice.

In the period around the 5th-9th centuries CE, Tantra begins to take shape as a spiritual system in its own right, often in conjunction with shakti and shivaistic currents. So-called tantras emerge - texts that describe philosophy, rituals, bodywork, energy, mantras and the structure of reality. These texts were often passed on secretly, within the initiatory lineage, and were seen as a direct transmission of spiritual power.

Tantra has spread over the centuries to Tibet, Nepal and Southeast Asia, influencing both Tibetan Buddhism and Hatha Yoga. The influence of Tantra can also be found in the text Haṭha Yoga Pradīpikā, which talks about chakras, mudras, bandhas and inner energy work (kuṇḍalinī).

In the West, the concept of tantra only became widespread in the 20th century - but often out of context, unrelated to the classical schools, and without knowledge of Sanskrit sources.

True study of tantra requires time, patience, guidance and openness. But if given space, it can reveal unsuspected connections between body, mind, life and the very nature of consciousness.

Vāma Mārga and Dakṣiṇa Mārga

One of the often mentioned but little understood topics of tantra is the distinction between the so-called left-handed (Vāma Mārga) and right-handed (Dakṣiṇa Mārga) paths. While Western interpretations often erroneously associate "left-handed tantra" with sexuality, darkness, or extreme practices, the traditional interpretation is much deeper, more subtle, and spiritually accurate.

Dakṣiṇa Mārga - the path of order and inner discipline

Right-handed tantra emphasizes purification, ethics, discipline, and the gradual transformation of consciousness through meditation, mantra, inner ritual, yoga, and contemplation. It is closer to the classical Vedic approach but extends it to include non-dual philosophy. Practices are often more symbolic than literal, focusing on inner work.

Vāma Mārga - the path of direct transformation

Left-handed tantra works with the same tools, but sometimes uses transgressive elements - for example, symbolic (and sometimes real) transgressions of social, religious or psychological taboos. The goal is not provocation, but the dissolution of false identities, fears, attachments and cultural conditioning. Vāma Mārga may involve rituals involving meat, wine, sexuality or funeral fire - but always in a very strictly ritualistic and initiatory context, with precise guidance.

In the traditional conception of tantra (e.g., in the Kaula school or in some forms of Śrī Vidyā), these two paths are not mutually exclusive. They are two poles of one tradition: one way is purification and discipline of the mind, the other is direct transformation through surrender. In symbolic language, they represent the moon and the sun, subtlety and strength, entrance through light and through shadow.

A real tantric practitioner need not talk about these terms - he lives them without categorizing himself.

Within traditional Tantra, there are three main movements, which differ in their approach to the body, ritual, energy and the way they work with the path of knowledge. This division is not hierarchical, but rather functional - each stream corresponds to a different type of practitioner and a different stage of inner maturity.

Their common goal is the recognition of the nature of consciousness and the integration of all aspects of existence. They differ in the degree to which ritual, the physical body, and sensory experience are involved.

1. Samaya Tantra - a purely meditative path

Samāja means "community" and in this context refers to an intellectual and contemplative approach. This form of Tantra is very close to classical yoga and Advaita - it focuses on the distinction between consciousness (puruṣa) and manifestation (prakṛti), the inner recognition of the true nature, and meditation as the main tool.

2. Miśra Tantra - synthesis of meditation and ritual

Miśra means "mixed" or "integrated". This stream combines inner meditation practice with outer ritual forms - such as mantras, mudras, deity visualization or yantra work.

3. Kaula Tantra - a physically and energetically rooted path

Kaula literally means "family" but in Tantra it signifies a deep initiatory relationship between teacher and student in which the body, relationship, emotions and senses become a direct pathway to awakening. Kaula is the most embodied and integrated form of tantra - the world is not an obstacle, but a mandala through which consciousness flows.

Kaula is often misunderstood because its directness circumvents conventional frameworks. But it is deeply ethical, subtle, unpretentious - and leads to the unification of all that is with what we are.

Each of these currents is legitimate and can be a full path to knowledge if conducted in context, with respect for tradition, and with conscious intention.

Tantra is not about the choice of technique - it is about the place within ourselves from which we practice it.

Since its inception, Tantra has profiled itself as a path of direct experience, not as a system based on ritual purity, lineage or social hierarchy. Unlike Brahmanical Hinduism, which required strict caste distinctions and access to spiritual practice only for the chosen few, Tantric schools opened spiritual practice to women, lower castes, and domestic practitioners.

In their commentaries, tantric texts describe that purity does not come from lineage, but from intrinsic motivation, practice, and relationship to the teacher. Initiation was not conditioned by birth but by readiness. The true measure was willingness to enter into a relationship with the sacred, not lineage or gender.

From this point of view, tantra was a silent revolutionary movement - not political, but conscious. At a time when consciousness was bound by rules and caste, tantra brought a vision where each person could enter into a relationship with the divine through their own body, breath, sound, attention.

But this equality was not anarchy. Tantra has always emphasized disciplined practice, initiation, and respect for lineage, not arbitrariness. It was about emancipation through consciousness, not the negation of order.

Today, in an age of new forms of spiritual inequality - elitism, performance, "right living" - traditional tantra can be a reminder that spiritual practice belongs to anyone who wants to live it for real.

Today's perception of yoga is often influenced by asana practice, breathing techniques and meditation. However, few people know that much of what we think of as part of yoga today has its roots in Tantra.

Tantra brought a new perspective on the body, breath, energy and consciousness itself to the yoga tradition. The body ceased to be an obstacle to spiritual growth - it became a temple through which consciousness could mature, expand and integrate the world. Tantra has thus contributed to development:

From the Tantric point of view, Yoga is not a journey from the body to the spirit, but a journey of the body as a spiritual manifestation. It does not lead away from the world, but deeper into it - through mindfulness, breath, touch, senses and inner presence. Yoga and Tantra thus complement each other:

It was in tantra that the idea that the spiritual path need not be ascetic was born. That it is possible to live in the midst of the world and still be deeply connected to consciousness. That the practice need not run away from life, but rather transform the perception of life itself.

In the pages of Paulus Yoga you will find both paths connected - as a living practice that honors tradition and leads to a direct experience of consciousness.

Tantra and Ayurveda are not separate traditions - they are complementary paths that connect health, consciousness and energy. Ayurveda creates the conditions for a balance of body, mind and senses. Tantra builds on this ground - developing the experience of consciousness through body, breath and sensory experience.

Ayurveda teaches that the body is an instrument of Dharma - living in harmony with true nature. It keeps the Agni (digestive fire) strong to allow energy to flow and nurtures Sattva - a state of clarity, ease and balance of mind. Without this, it is impossible to open to the deeper dimensions of consciousness.

Ayurveda offers means to stabilize the body - through diet, daily rhythm, herbs, sleep, movement and cleansing. Tantra then teaches how to recognize oneself in this body as a consciousness that is not rejected, but accepted and transformed.

In Tantra, the body is the temple, the mind the instrument, and the world the canvas on which consciousness is spread. Ayurveda creates a structure that allows this path to be safe, sustainable, and rooted in reality.

Tantra and Jyotish - Vedic astrology - are two sister disciplines that together create a map for a person's inner and outer journey. While tantra works with the body, energy and consciousness in the present moment, Jyotish provides insight into the rhythms of time, karma and cosmic influences that shape this experience.

Tantra understands the planets as living intelligences (graha) that influence our perception of reality. Not as fate, but as mirrors - each situation they bring is an opportunity for knowledge, maturation and release of attachment.

Mantra, which is a key tool in tantra, is also traditionally chosen according to graha, ruling deity, or season of life. This creates a connection between the inner and outer landscapes - between body, space, time and meaning.

On a deeper level, jyotish and tantra teach the same thing:

That everything that happens is part of the conscious fabric of life - and that through understanding the rhythm we can enter a state of acceptance, surrender and inner freedom.

Tantra is a practical path. It is not only based on philosophy, but primarily on lived experience - on direct, repeated, embodied contact with what is real. In order for consciousness to recognize, expand and liberate itself through the body, it needs tools that connect matter and spirit, symbol and experience, silence and sound.

These tools are not decorations or techniques - they are a form of inner technology of consciousness to lead to a transformation of perception.

✽ Mantra

Sound as vibration of consciousness. Mantra is not an affirmation or a magic formula. It is the living name of consciousness that tunes body, mind and space. When properly guided, the mantra becomes an energetic axis that stabilizes breath, mind and identity.

✽ Yantra

The sacred geometry of consciousness. Yantra is a visual form of mantra - an image of consciousness inscribed in space. Working with yantra leads to concentration, inner harmony, and an understanding of the relationship between the center (bindu) and the spread of reality (square, triangles, circle).

✽ Mudra & Bandha

Mudras are subtle body gestures or hand positions that help channel energy, consciousness and breath. Bandhas stabilize the body's prana and help overcome the mind's tendency to become distracted.

✽ Ritual (pūjā, homa, nyāsa)

Ritual is not an obligation, but a dance with energy. In tantra, ordinary actions become a conscious act - from lighting a candle to visualizing the divine within. The goal is not external effect but inner presence.

✽ Visualization and archetype

Tantra works with deities as archetypes of consciousness - not as external entities, but as forms of energy within our body and mind. Visualizing deities (e.g., Lalitā, Bhairava, Tripurā) is a way to connect to the qualities we want to embody.

✽ Guru-śiṣya

Tantric practice is not taught from books. It is transmitted through a living relationship between teacher and student - not as an authority, but as a medium of energy, guidance and mirroring. Without transmission, tantra is not complete.

These tools are not ends in themselves. They are the means through which consciousness can recognize itself in form.

Tantra does not teach us how to escape the world - but how to transform it by beginning to see it as sacred.

True Tantra is not an ideology or a system of techniques - it is a living spiritual lineage that has been passed down for centuries through teachers, texts, rituals and direct experience. While there are many branches, the most important schools of classical tantra include three: Trika, Śrī Vidyā and Kaula. Each has its own unique language, emphasis, and gateway, but all share the goal of awakening consciousness through body, relationship, energy, and daily experience.

✽ Trika

Trika is a school of Kashmiri Shivaism based on the foundation of non-dual awareness. It teaches that all reality is a manifestation of the one consciousness, Śiva, which freely manifests as Śakti. There is no "beyond consciousness" - even the body, thoughts or desire are expressions of it.

Trika combines philosophy, meditation and gentle inner yoga (including mantra, breath and mudra work).

Key texts: Śiva Sūtra, Spanda Kārikā, Pratyabhijñāhṛdayam.

"Everything is consciousness. Nothing is separate from the Divine." - Trika teachings

✽ Śrī Vidyā

Śrī Vidyā is a shakti school that worships the divine feminine in the form of Lalitā Tripurasundarī - the beauty, consciousness and wisdom of the three worlds. This path is known for its use of mantras, yantras (especially Śrī Yantra), rituals, inner visualizations and deep devotion.

It is a path that combines subtlety, beauty, strength and clarity of consciousness. The relationship with the divine as the archetype of the soul is key. Its practice tends to be accessible to lay people, but carries a deep mysticism and transformative power.

"All is Mother. Including desire, pain, the body and liberation." - Śrī Vidyā

✽ Kaula

Kaula is the most embodied and initiatory form of tantra. Here the body is seen as a living mandala through which consciousness can be awakened. Kaula teaches that relationship, touch, sound, sight and emotion are sacred - if grasped consciously.

Emphasis is placed on direct transmission (śaktipāta), working with the body and the senses, and connecting with the forces of nature, the seasons and the inner fire. Kaula is quiet, unobtrusive and powerful. It is not for everyone - but for those who feel the body as the key.

"The body is a journey. Not an obstacle." - Kaula teachings

These schools are not in conflict - they often overlap and complement each other. Each offers a different entry into a space that is essentially the same: an awakened consciousness that is not afraid of the body, the relationship, or the world.