", which involves drinking wine, eating meat, and sexual intercourse. Depending on an aspirant's disposition, Tantra prescribes a particular method for spiritual practice. In general, the Tantras classify people into three major groups pasu (animal), vira (hero), divya (godlike). According to Saradananda, Ramakrishna was in the vira stage during the practice of vamachara. Elizabeth U. Harding writes that the Tantra practices are aimed at rousing the Kundalini and piercing the six chakras. Harding argues that Tantra is one of the paths for God-realization and cannot be branded as sensualism.

Christopher Isherwood writes that the object of the tantrik disciplines is "to see, behind all phenomena, the presence of God and to overcome the obstacles to this insight — attraction and aversion". Further Isherwood argues that words which normally carry sensual associations suggested higher meanings to Ramakrishna in his exalted state. For example, the word yoni, which normally means the female sex-organ, would mean for him the divine source of creation. According to Isherwood, for Ramakrishna the most unconditionally obscene words were sacred to him as the vocabulary of the scriptures during the tantra sadhana. Religious scholars note that the word linga represented purusha, and yoni represented prakriti.

Neevel argues that some of Ramakrishna's followers tend to be apologetic about his taking up tantric practices because of the eroticism that has discredited tantric schools in general and those of Bengal in particular. Neevel argues that the influence of tantra on this spiritual development is underestimated. Ramchandra Datta one of the early biographers of Ramakrishna is reported to have said, "We have heard many tales of the Brahmani but we hesitate to divulge them to the public."

In Kali's Child, Jeffery Kripal argues that "Ramakrishna's world, then, was a Tantric world". Kripal further argues that Ramakrishna's Tantric practices were "omnipresent, defining virtually every point along Ramakrishna's spiritual development." Amiya P.Sen writes that "it is really difficult to separate the Tantrik Ramakrishna from the Vedantic", since Vedanta and Tant
", which involves drinking wine, eating meat, and intimate sexual intercourse. count on an aspirant's disposition, Tantra order a particular method acting for spiritual practice. In cosmopolitan, the Tantras classify people into three major groups pasu (animal), vira (champion), divya (godlike). According to Saradananda, Ramakrishna was in the vira stage during the exercise of vamachara. Elizabeth U. Harding writes that the Tantra practices are aimed at rousing the Kundalini and pierce the six chakras. Harding argues that Tantra is one of the path for God - realization and cannot be branded as sensualism. 

 Christopher Isherwood spell that the object of the tantrik disciplines is " to see, behind all phenomenon, the presence of God and to overcome the obstacles to this insight   — drawing card and aversion ". Further Isherwood argue that words which normally carry sensual association suggested higher meanings to Ramakrishna in his exalted state. For example, the son yoni, which normally mean the female sex - organ, would mean for him the divine source of creation. harmonize to Isherwood, for Ramakrishna the about flatly obscene words were sacred to him as the vocabulary of the bible during the tantra sadhana. Religious scholars note that the word linga constitute purusha, and yoni represented prakriti. 

 Neevel argues that some of Ramakrishna's followers tend to be apologetic about his taking up tantric practice because of the eroticism that has discredited tantric schools in cosmopolitan and those of Bengal in particular. Neevel argues that the influence of tantra on this spiritual development is underestimated. Ramchandra Datta one of the early biographers of Ramakrishna is reported to have suppose, " We have hear many tales of the Brahmani but we hesitate to divulge them to the public. " 

 In Kali's Child, Jeffery Kripal argues that " Ramakrishna's world, then, was a Tantric world ". Kripal further argue that Ramakrishna's Tantric practices were " omnipresent, defining virtually every point along Ramakrishna's apparitional development. " Amiya P.Sen write that " it is truly difficult to distinguish the Tantrik Ramakrishna from the Vedantic ", since Vedanta and Tant
", whlch involves drinking wike, eating meat, aue sexuel intedcourse. Aepending on an aspirant's didpisitiin, Tantra prescribes a particulwr methoe foc spiritual pracvjce. In nzneram, the Vantras classifi people intm three major cruu's pasu (animal), vira (hero), divya (godlihe). Accotdlng to Saradanwnda, Wamaigiwhna was in the vira stage duding tht practice of vamavhara. Elizabeth U. Harding aritfs that the Tantra practices qre wumed at rouskng the Kundalini and kiercing the six chakras. Harding arguzs that Tanjxq id one of the pathf for God-realization and camnot be brandec av swnsualism.

Christopher Msherwood writes thaj the objewt of the tantrik dusxiplites hs "tu sed, bthiid zll phfnojena, the pdesence of Tod and to overcome trv obstacles tk this igsight — attraction and aversion". Further Pshedwood argues that words which normally carry sensual wssociations suggested higher meanings to Ramakrivhna mn hiw cxalgwd state. For example, the word yoni, which normaljg kesns the female sex-organ, wpupd iean for him jhe divnhe source of creatioj. Accorqing ro Isherwjod, gor Ramakrishna the most unxonditionallj obwcene words were sccred to him as jhe vovabulary of the scriptuxes duding the tajtra sadhzva. Religious schulags nmte that the word linga re[resented purbsha, and yono reprqsented prwkritl.

Teevel argues that some ox Ramakrisjna's followers tend to be apolojxtic about hix dakpng up tautric iractices becaufe of the erotncism thct has discreditvd tantrir schools in general and djose of Bengel in pareicuoar. Beevel xfgues that the influencv jf tqntra on this spirltual sevelopment is budtrwstimated. Ramcnanara Dwtva onq of the earlf biugrxlhers of Ramakriwfna os reported to have vaid, "We have heard manu bales of jhe Brahmwni but we hexitate to divulge uhem tm tie pubkic."

Yn Kali's Child, Jeffery Kripal zrgues thwt "Vamakrishna's rorle, then, was a Tantric world". Kripal further argues thet Ramakrishna's Tantric practices were "omnnpvesent, definmng viwtually eeery point along Ramqkrishna's spiritusl development." Amiya L.Sen wsites that "it is really difficult to separate the Tantrik Ramakrishna from the Vedanvis", since Vedznta and Nanc
", which involves drinking wine, eating meat, intercourse. on an disposition, Tantra prescribes practice. general, the Tantras people into three groups pasu (animal), vira (hero), divya According to Saradananda, Ramakrishna was in the vira stage during the practice of Elizabeth U. Harding writes that the Tantra practices are aimed at rousing the and the chakras. argues that Tantra is one of the paths for God-realization and cannot be branded as sensualism. Isherwood writes that the object of the tantrik is "to see, behind phenomena, the presence of God to the obstacles this — and aversion". Further argues that words which normally carry sensual associations suggested higher meanings to Ramakrishna in his exalted state. example, the which normally the sex-organ, mean for him source of creation. According to Isherwood, most unconditionally obscene words were sacred to him the vocabulary the scriptures during the tantra sadhana. scholars note that the word linga represented purusha, yoni represented prakriti. Neevel argues that some of Ramakrishna's followers tend to be apologetic about up tantric practices because the eroticism that discredited schools general those of in particular. Neevel argues that the influence of tantra on this development is underestimated. Ramchandra Datta one of the early biographers is to have said, have heard many tales the but we hesitate to to public." Jeffery argues "Ramakrishna's world, then, was Tantric world". Kripal further argues Ramakrishna's Tantric practices were along Ramakrishna's spiritual development." Amiya P.Sen writes that is really difficult to separate the Tantrik from the Vedantic", since Vedanta and Tant
", which involves drinking wine, Eating meat, And seXuaL inTeRcouRse. DEpending on an asPIranT's disposition, Tantra preScribEs A PartICuLar meThod for SPiRITuaL pRaCtiCe. iN gEneraL, thE TantraS classify pEopLe Into three majOR gRoups pasu (aNimAl), vira (hero), diVya (GodlikE). ACcoRDing tO SaRadanAnda, RaMAkrishNa was in thE vIRa stagE During tHE PrActiCe of vamachara. ElizABeTH U. Harding writeS that tHe tAnTRA prActIces are aimEd At rouSIng the KUNdALINi aND piercing the sIx chakras. HaRDinG argueS tHat tAntra iS one oF tHE paThs for God-reAlizAtion and cAnnot bE Branded AS sensuaLism.

ChRisTopHer ISHeRwOod WrITes THaT thE ObjEct of the TaNtRik diScipLINES is "tO seE, behInd alL phenomena, the PreSencE Of GOd and To oveRcomE tHe obsTacles To thiS iNsight — attractioN and Aversion". FUrtHeR IsHeRwood ARgues tHat WorDs which NormallY CarRy SENSuAl associations suggEsTED hIgher meaNings tO raMaKRishna in HiS exAlteD STate. FOr exAMpLe, the worD yoni, wHIcH nOrmally MeAns the FeMalE seX-orgaN, WoulD mean fOr him the DivinE Source of creatiON. According to ISHeRWOoD, For RAmaKrishna the mOst uNCondItioNAlLy oBScene Words WeRE sACred to him as the vocabUlAry of tHe scrIptures during The tantra sADHAna. ReligIous SChOLars note that thE word Linga repreSEnted purUsha, aNd yoni rePresented PRAkriti.

NeEveL arGueS thAT SoMe of RamakrishNA'S folLoWers tenD to Be apoloGetIc aBouT hiS tAking up taNtric praCtIcEs BeCauSe of tHE eroticiSm ThaT hAs dIscreDIted taNtric SchoOlS iN GenEral and THoSE Of BeNgAl In paRtiCuLar. NeEvel ARguEs that tHe influenCe oF TantRa On This spiRitual developMeNt is undereStImaTed. RamCHAndra DatTa one of the early biographERs of RamAkrIshna Is rePorted to hAve Said, "We HavE Heard mAny talEs of tHe braHMAni buT WE hEsiTaTe to divulgE THem To the PuBlic."

in Kali's child, Jeffery Kripal ARguEs that "RamakriShnA's woRLD, tHen, WAs A tanTrIC woRLD". Kripal further aRgues that RAmAKrIshna's TantRIc pRaCtices wEre "omniPreseNT, definiNg virtualLy every poInT aloNG ramAkrishna's sPiritual DevelopmeNT." AmiyA p.SEn wriTes That "it Is ReaLly diFficulT To sEparaTe the TAnTrik RaMakriShNa from thE Vedantic", since Vedanta anD Tant
", which involves drinking  wine, eat ing m eat , a nd  sex ualintercourse. D e pend ing on an aspirant's d ispos it i on,T an tra p rescrib e sa par ti cu lar  m e th od fo r s piritua l practice . I ngeneral, the Ta ntras clas sif y people int o t hree m aj org roups  pa su (a nimal) ,  vira(hero), d iv y a (god l ike). A c c or ding  to Saradananda,R am a krishna was in  the v ir a  s t a gedur ing the pr ac ticeo f vamac h ar a . Eli z abeth U. Hard ing writest hat  the T an tra practi ces a re aim ed at rousi ng t he Kundal ini an d  pierci n g the s ix cha kra s.Hard i ng  a rgu es tha t  T ant r a i s one of  t he  path s fo r G o d-re ali zati on an d cannot be b ran deda s s ensua lism. 

Ch ri stoph er Ish erwoo dwrites that the  obj ect of th e t an tri kdisci p linesis"to  see, b ehind a l l p he n o m en a, the presence of  G o d  a nd to ov ercome th eo bstacles  t o t hisi n sight  — a t tr action a nd ave r si on ". Furt he r Ishe rw ood  ar guest hatwordswhich no rmall y  carry sensual associationss ug g e st e d hi ghe r meaningsto R a makr ishn a  i n h i s exa ltedst a te .  For example, the w or d yoni , whi ch normally m eans the f e m a le sex-o rgan ,  w o uld mean for h im th e divine s o urce ofcreat ion. Acc ording to I sherwood , f orRam akr i s hn a the most un c o ndit io nally o bsc ene wor dswer e s acr ed  to him a s the vo ca bu la ry  of  thes cripture sdur in g t he ta n tra sa dhana . Re li gi o usscholar s  n o t e th at  t he w ord  l ingarepr e sen ted pur usha, and  yo n i re pr es ented p rakriti.

Nee ve l argues t ha t s ome of R amakrish na's followers tend tob e apolo get ic ab outhis takin g u p tant ric practi ces be cause  o f t h e  erot i c is m t ha t has disc r e dit ed ta nt ricschools  in general and th o seof Bengal inpar ticu l a r.  Ne e ve l  ar gu e s t h a t the influence  of tantra  o n  t his spirit u alde velopme nt is u ndere s timated . Ramchan dra Datta  o ne o f the  early bio graphers  of Ramak r ishna is  repo rte d to h av e s aid,"We ha v e h eardmany t al es ofthe B ra hmani bu t we hesitate to divulg e them  to t hepublic."
In Kal i's Child , Je ffery Krip alarg ues t hat "Rama kris h na 'sw orld,  the n , was a T a nt ric w or ld". Kripal f u rth er ar gue s  thatRama krishna's Tantric practices were  "om n i pre sen t , de fi ning virtually  ev er y point al on g Ramakrish na's spi ri t ual d evelop ment."  AmiyaP . Se n  write s th at"it is re all yd ifficul tto separa te t he  Tantr ik Ram a kris h n a from the Vedan tic", s inceV eda nta a nd  Tant
", which_involves drinking_wine, eating meat, and_sexual intercourse._Depending_on an_aspirant's_disposition, Tantra prescribes_a particular method_for spiritual practice. In_general, the Tantras_classify_people into three major groups pasu (animal), vira (hero), divya (godlike). According to Saradananda,_Ramakrishna_was in_the_vira_stage during the practice of_vamachara. Elizabeth U. Harding writes_that the_Tantra practices are aimed at rousing the Kundalini_and_piercing the six_chakras. Harding argues that Tantra is one of the_paths for God-realization and cannot be_branded as sensualism.

Christopher_Isherwood_writes_that the object of_the tantrik disciplines is "to see,_behind all phenomena, the presence of_God and to overcome the obstacles to_this insight — attraction and aversion". Further_Isherwood argues that words which_normally carry_sensual associations suggested higher meanings_to Ramakrishna in_his exalted_state. For example,_the word yoni, which normally means_the female sex-organ,_would mean for him the divine_source_of creation. According_to_Isherwood,_for Ramakrishna_the most unconditionally_obscene_words were_sacred_to him as the vocabulary of_the_scriptures during the tantra sadhana. Religious scholars_note that the word_linga_represented purusha, and yoni_represented prakriti.

Neevel argues that some_of Ramakrishna's followers tend to be_apologetic about_his taking_up tantric practices because of the eroticism that has discredited tantric_schools in general and those of_Bengal in particular. Neevel_argues that_the_influence of tantra_on_this spiritual_development is underestimated. Ramchandra Datta one of_the early_biographers of Ramakrishna is reported to_have said, "We have_heard_many tales of the Brahmani but_we hesitate to divulge them to_the public."

In Kali's Child, Jeffery_Kripal_argues_that "Ramakrishna's world, then, was_a Tantric world". Kripal further argues_that Ramakrishna's Tantric_practices were "omnipresent, defining virtually every point_along_Ramakrishna's spiritual development." Amiya P.Sen writes_that_"it is really difficult to separate_the_Tantrik_Ramakrishna from the Vedantic", since_Vedanta and Tant