Tantra. The word brings to mind a vast range of images and connotations, some positive and some extremely negative. How any given person views tantra will depend on a range of factors, including that person’s cultural background and general orientation towards spirituality and the formal religious and moral conventions of one’s society. In the minds of many, tantra is associated or even identified fully with practices that defy most traditional standards of moral purity, both in India and in the West: practices called by scholars antinomian. h ese practices include transgressive sexual behaviours and even, in some cases, cannibalism. Depending on how conservative a person might be, this image of tantra will inspire either revulsion and disapproval or great excitement at the thought of a spiritual path that allows—indeed requires—the free indulgence of the senses. Both types of reaction can be found in both India and in the West, though it is probably fair to say that the first kind of reaction—revulsion and disapproval—has been more common in India and the second—excitement and intense interest—has come to characterise Western approaches to tantra—a pronounced shift from the Victorian period, when tantra began to attract the attention of the Western world, reflecting the broader shift that has occurred over the last century in Western attitudes towards sexuality and sensuality.