E
ach of them has a very
different way of characterizing and elucidating the intricacies of Tantra
that is based upon their individual subject position--where
they place themselves in relationship to the category. 
Tantra is not an a priori category, which can be decoded and articulated.
Rather, it is a creation of the human mind that assumes
many guises for many purposes.
|
It
is a processual network of signification, vast
and diverse within which is great contradiction as well as realms of convergence.
|
It
is a network in which the players are as diverse as the doctrines that
they are exploring ranging from the most
austere to the most licentious.
|
In constructing the cognitive network that constitutes Tantra these authors draw upon their
| own experience, | ||
| intellectual presuppositions, | ||
|
and social and professional goals |
in order synthesize and elaborate the diverse set of
| beliefs, | |||
| practices, | |||
| rituals, | |||
| and texts | that comprise Tantra. |
|
E
ach of them has a very
different way of characterizing and elucidating the intricacies of Tantra
that is based upon their individual subject position--where
they place themselves in relationship to the category.
|