The underlying issue is straightforward. For the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of Yes, there is "worship" and the usage of Gods. It's important to note that there is no universal definition of what it means to be a God. Of course, this would be considered blasphemy by the Buddhists.
The original Buddha is thought to have been a devout atheist. (This is not to be confused with a Western atheist, who believes in nothing.) Buddhists are unafraid of ghosts and devils, whom they regard as having the same type of life as humans. When it comes to gods and universal retribution, however, the punishment is brought on by confusion and the inability to control one's intellect and its interaction with the cosmos.
During the higher degrees of Hindu initiation, the individual aspirant gradually sheds the conditioning instilled in him by his parents and caste culture. This is, by the way, where the phrase originates from "It was from being "out-of-caste," not from being "cast out," that the term "outcast" was coined. Outcastes are people who no longer feel bound by the commitments they were told they had as a Brahmin, Warrior, or Untouchable. Knowing that these "obligations" were "arbitrary," or things he was merely stuck with, he started to deconstruct them before rebuilding himself. Of course, this makes him incredibly unpopular in social situations, which is exactly what many initiates aim for. When a result, many of Bengali Tantra's higher initiates—particularly as their mental, psychological, and physical strength grows—become figures of tremendous dread to others. There have been a few instances in which European conceptions of evil have been developed in the East as a method of spiritual growth.
This was done, in particular, with the "Thugs,' who have become well-known in European folklore and whose name has entered our lexicon. The "Thugs" were Kali devotees who felt that murdering at random was a way of appeasing the goddess. They felt that by doing so, they were liberating themselves from the cycle of Karma. This strange idea perplexes many who conceive of Karma as a moral system.
In practice, the criminal factions were getting so tired with acts of violence and crime that they were able to let go of their commitment to retribution. Serial killers, psychopaths, and high-ranking political people are what they would be today in the West. They were not punished if they did not feel guilty. Karma was a mental process for them, and it was mostly brought on by themselves. Unlike Buddhists, their treatment for it was to cause as much harm as possible until they were tired with it and no longer emotionally touched by it. They stopped at that point.
This is extremely similar to many hypnosis-assisted behavior modification procedures "The 'unwanted' conduct is repeated until the patient is fed up with it and with himself. We have no notion how much spiritual illumination this resulted in, and we have no desire to conjecture. As far as we know, the "Thugs" have been wiped off by the British Army for at least two centuries. This was a centuries-old cult that claimed to be a legitimate Tantric group, according to some.
In the Hindu Tantras, the topic of good and evil, as well as the topic of Black and White Magick, becomes highly perplexing. The Buddhist Tantras do not follow the same pattern to the same extent. In many Bengali literature, there is a shift from religious devotion to mantra recitation from the first portion of the book to the concluding chapter. Depending on the mantra or your overall attitude regarding it, this may be viewed as either spells or hypnotic tactics. At the end of the books, violent magical methods are taught, which may be designed to damage someone seen as an adversary or a hindrance.
This is especially true in the Kulanarva Tantra, which we have found to be the easiest of the Hindu Tantras to read and comprehend. Tantric and devotional activities to Shiva and Parvati are included near the opening of the book. They get more sophisticated toward the middle of the book, and they deal with physical activities, dietary practices, and exercises to help the Tantric adept. What you get at the conclusion of the book is a full-fledged text of witchcraft "and directions for destroying your opponent by constructing a doll of them and burning it in a cremation ground with accompanying spells. Is it really as sweet and light as you've been told? As a result, from a Tantric perspective, the more accomplished adept is the more dangerous and wild human being. This is in stark contrast to the American/European viewpoint, which continues to employ the New Testament imago of Jesus as the paradigm of the ideal person (maybe unconsciously).
Of course, we're referring about the mythological Jesus, who is a non-emotional or mono-emotional person who is incapable of violent reactions, is nice to everybody, and enjoys dogs and little children. This is one of the most troubling parts of Tantra that must be addressed, and which the person must address inside himself. He'll have to re-examine and re-judge what he thinks one by one, little by little. This might be a lot more tough than you realize. Because our beliefs have nothing to do with what our lives have taught us.
You may also want to read more about Tantra Yoga here.
