The Sakta tradition is not solely dependent on the Saiva tradition for inspiration. Worship of female deities has been practised in South Asia throughout history. Even though numerically few goddesses are mentioned in the Vedas, development in Hinduism over time led to goddess worship gaining ground as exemplified by the Puranas, which are third in the category of holy Hindu books.
The Kaula Tantras are the basis on which the later Sakta tradition rests. The Kaula Southern transmission, in particular, is of extreme historical importance since it consists of the Tantras of the clan of the goddess Śrī. Likewise, the Eastern and Northern transmission are also historically important since Tantras of the goddess Kālī originated from here. Over time, these became the most popular tantric traditions practised by a large number of people. The goddess of the Southern transmission was considered a symbol of beauty and eroticism, which led to the creation of the Sri Yantra mystical diagram, which is perhaps the most famous artistic representation of Tantra. The diagram consists of nine interlocking triangles depicting the unison of gods and goddesses.
Hinduism is a vast and varied platform for different ideologies and beliefs. Some scholars tend to consider Hinduism to be an umbrella term for all the religions of the subcontinent other than Islam. Since Hinduism and Hindu philosophy is open to absorbing different ideas and beliefs, it is natural that some ideas will overlap and a single influential idea will be present in one way or another in every other idea and philosophy.
The Vaisnava tradition of Hinduism, for example, is more closely aligned with the Bhakti philosophy while still containing elements of tantric traditions. The Pāñcarātra sect, on the other hand, is much more closely aligned with tantric traditions than any other Hindu philosophy. The sect came to prominence in the 5th and 6th centuries and held Vishnu in the highest esteem while producing tantric works of some repute. This sect and the tantric tradition derived from it have a collection of 108 tantric texts to their name. In the belief of the sect, tantric texts were so important that Vishnu himself came in his human form, known as Narayan, to reveal them. The exact dating of these texts is, however, difficult due to a lack of reliable commentaries and preserved manuscripts. There is also evidence of influence from Saivism on Pāñcarātra scriptures. In turn, Southern tantric traditions belonging to Saivism were influenced by the Pāñcarātra traditions.
The medieval period of Indian history saw the revival of some strands of tantric practice. The most prominent amongst these was the Vaisnava tradition originating from Bengal. It flourished in the region between the 16th and 19th centuries and greatly impacted religious beliefs. The idea behind this school of thought was that each individual possesses divinity exemplifying the divine couple Rādhā and her husband, Krishna. This tradition was able to absorb and amalgamate different tantric traditions belonging to both Hinduism and Buddhism into a single Vaisnava framework.
While Hinduism and Buddhism share tantric practices and beliefs, the two religions are fundamentally different. Hinduism largely remained restricted to the Indian subcontinent with a minimal presence beyond the borders. One exception to this general rule was the period between the 5th and 11th centuries during which people in Southeast Asia were exposed to both Hinduism and Buddhism. Cambodia and Vietnam saw the first influences of Saiva tantric traditions gaining ground in the kingdoms of Chams and Khmer. Indonesia was also exposed to Saiva tantric influences as can be seen through the numerous tantric shrines and temples in Java, which is an island of Indonesia. The island of Bali in Indonesia is another exception, having a majority of Hindu population, which is extremely devoted to tantric practices.
In the modern era, increased globalisation allowed people-to-people contact between countries to increase resulting in exposure for people in the UK and other Western countries towards tantric traditions. Hindu gurus in the 20th and 21st centuries took with them knowledge of tantric beliefs and practices to Europe and the Americas. The increasing South Asian diaspora communities have also allowed exposure towards tantric practices to increase. A large number of such gurus have gained prominence abroad and even set up permanent ashrams for disseminating knowledge of Hindu tantric traditions and allowing practitioners an open space to hold rituals. These centres not only serve the diaspora community but also cater to a large number of converts to Hinduism.
While not as rich, Buddhist tantric traditions are much better preserved than Hindu ones. This was mainly due to the large network of Buddhist missionaries serving almost the entire globe since the beginning of the religion. Since Buddhism became popular outside of its home base of India, Buddhist tantric texts were translated into multiple languages, especially Tibetan and Chinese, which allowed these ideas to spread more rapidly.
Despite glitches in the knowledge, contemporary scholars have of the origins of Buddhist tantric traditions, most of the evidence points towards the 7th century as the beginning point of the practices. According to modern understanding and research, the first work on Buddhist tantric traditions was the Awakening of Mahāvairocana Tantra (mahāvairocanābhistaṃbodhi-Tantra). This manuscript was compiled around the 7th century and was taken to China by the Chinese pilgrim Wu-Xing in 680 CE. There is also a record of the pilgrim writing a commentary on the new teaching of mantra taking shape in India.
The most plausible explanation for the emergence of Buddhist tantric traditions is the development of magical literature in Mahāyāna Buddhist sects. This development occurred over several centuries culminating in the eventual emergence of tantric traditions. For at least 2 hundred years, Buddhist scholars allegedly produced works related to magical formulae called dhāraṇī along with rituals in which these spells were to be used. Over time, these practices were refined further so much so that they took the shape of the modern esoteric sutras and Tantras.
Most of the early Buddhist tantric texts are nothing more than collections of magical rituals that were believed to procure worldly gains for the practitioner. This feature of tantric texts is quite similar to Saiva tantric texts that were compiled around the same time. Greater sophistication was achieved in tantric traditions from the 8th century onwards. The added practices included union with a deity through a secret method that would eventually culminate in the achievement of Buddhahood. The main focus of these traditions was on texts that later came to be known as Yoga, Mahāyoga, and Yoginī Tantras. Saiva tantric traditions greatly influenced the budding Buddhist tantric scriptures and practices.
The Buddhist YoginīTantras are a prime example of this influence. Like Saiva traditions, this school of thought focused on female goddesses such as Dakinis or Yoginis along with featuring antinomian practices that were considered outside the boundaries of normal moral practices of the time. The main source of inspiration for this school of thought was the Saiva Vidyāpīṭha scriptures. The growing Buddhist tantric traditions spread far and wide within a short period of time. East and Southeast Asia were the major recipients of these tantric teachings only a few decades in the making. A major catalyst for this phenomenon was the large amount of trade and diplomatic exchanges between China and India between the 7th and 8th centuries. This was done through both overland and maritime routes so that greater contact was achieved at the local and the national level.
Other prominent schools of thought were the Sarvadurgatipariśodhana and Trilokavijaya mandalas, whose influence can still be felt in the architecture and culture of Java Island in Indonesia. Even a Central Asian monk known as Amoghavajra is reported to have said that a new manuscript of eighteen additional Tantras had been developed in India and which he intended to translate into Chinese. This goes on to show the massive amounts of development being conducted in tantric practices during the 7th and 8th centuries.
Buddhist traditions could not get a solid foothold in China despite being well established during the Tang dynasty. This was mainly due to the official persecution conducted by the Chinese Emperor Wuzong in the 9th century. However, Buddhist tantric traditions were able to survive in the countryside for a much longer period of time. Tibet was introduced to Buddhist tantric practices during the 8th century immediately after East and Southeast Asia were introduced to them. Buddhism itself is thought to have reached the region almost a century earlier.
Buddhist scriptures started getting translated into Tibetan during the 7th century and carried on for the next several centuries with the support of the royal government. There is plenty of evidence for the existence and translation of tantric manuscripts in Tibetan. The most solid piece of evidence is the preserved tantric manuscripts at Dunhuang along with royal catalogues of the time detailing the incursion and spread of tantric beliefs and practices.
Imperial patronage resumed in the 10th century when the King is recorded to have sent more than a dozen Buddhist monks to Kashmir to receive further training in tantric practices. Rin Chen Bzang Po is the most well known of these monks as his works of translation created a new wave for the spread of Buddhism in the region.
Hindu and Buddhist tantric traditions also influenced other religions and cultures within South Asia and beyond. Since tantric traditions trace their roots to South Asia, religious groups present in the region were naturally impacted the most. These included Sikhism, Jainism and, to a lesser degree, Islam. The Shinto tradition and Daoism were also influenced by Buddhist tantric traditions. The Bön tradition in Tibet was perhaps most influenced by Buddhist tantric teachings, transforming the whole landscape of spiritual knowledge and rituals. Tantric rituals also became popular in the West during the 20th century in what came to be known as the “New Age” spiritual movement.
Jainism did not witness any changes in its core teachings. However, several Jain authors wrote detailed commentaries on several tantric rituals and mediations from the 8th century onwards. Jainism’s interest in tantric philosophies and practices was born more out of people’s own desires rather than any theological similarities. Another reason why this could not be done was due to the Jains’ strict emphasis on celibacy for monks and nuns, which meant that none of the transgressive practices and rituals could be employed. Prominent tantric texts produced by Jains include Bhairavapadmāvatīkalpa, which was compiled in the 11th century. As the name suggests, this manuscript was heavily influenced from the Saiva Sakta traditions.
One area where theological influences were adopted was the borrowing of goddesses from the Saiva Mantra marga tradition. The practices were modified somewhat so that compliance with Jain moral teachings could be achieved. For example, animal sacrifices were not conducted for the gods and goddesses since the Jains were strict vegetarians. Tantric yoga was another avenue in which tantric principles were used for meditative purposes. Sufi Muslims in Bengal and other areas of India were known for developing a variation of tantric yoga influenced by the Nāth and Sahajiyā Vaisnava traditions. The Sufis translated the concept of subtle body movements into Islamic categories.
Sikhs were also known for adopting tantric yoga practices. Harbhajan Singh Khalsa was a popular advocate of these practices. He was responsible for introducing Kundalini Yoga to Europe and America. According to Yogi Bhajan as he was popularly known, his practice lineage went as far back as Guru Nanak, the founder of the Sikh religion. Though there is little evidence to support this claim, contemporary scholars believe that there might have been small groups of early Sikhs who practised some forms of tantric yoga secretively and as a form of experimentation.
Buddhist tantric incursions into China in the beginning of the 8th century also influenced the local religious ideas prevalent amongst the masses. There was already a tradition of borrowing of ideas between the Daoist and Buddhist communities in China. Several components and practices of Buddhist tantric philosophies were adopted by the Daoist traditions. In turn, tantric Buddhists also adopted ideas from the Daoist practice such as the veneration of Big Dipper constellation. The interesting part of these exchanges was that each religious philosophy grew to new heights as practitioners found different ways of worshipping the same deities. Likewise, the Shinto tradition in Japan was also heavily influenced by tantric practices. The goma ritual of making offerings into a sanctified fire is a prime example of that.
As mentioned before, the Bön tradition of Tibet was excessively transformed as a result of coming into contact with Buddhist tantric traditions. In fact, the Bön tradition itself came to be known as a separate tantric tradition. As before, the exchange of ideas and rituals was two-way with both the Bön tradition and Tibetan Buddhism borrowing from each other. The former also developed a scriptural canon based on Buddhist models along with borrowing several tantric practices.
Finally, increased interest in Tantras in the Western world has allowed for the creation of several spiritual traditions that are adaptable to the Western way of life. Buddhist and Hindu tantric traditions are the major drivers behind this trend. While some of these groups are managed by Indian saints, several have been started by Western practitioners including Pierre Bernard, Aleister Crowley and Nik Douglas. The tantric traditions started by these practitioners include the Tantric Order, Ordo Templi Oreintis and New Tantric Order respectively. These traditions have had to make tantric practices and rituals adaptable in the changing environment.