First of all, as Tantric discourse was often such a frontal attack on ascetic-wisdom discourses, we need to see how they reacted to the impact: many texts deal with yoga issues and adapt them to the new circumstances. Secondly, despite some Tantrics being negative towards yoga and meditation, there appears to be a Saivite ascetic discourse during this period, which continued to praise yoga and to adapt it to the impact of Tantra. We will look into this almost forgotten Saivite yoga. Thirdly, at the end of this period, there emerged several texts focussing on and praising a new radical form of yoga discourse. It was called hatha-yoga and many contemporary yoga popularisers honour hatha-yoga as the source of their practice. So, fourth and finally, to understand the hatha-yoga discourse we need to get to grips with the social dynamic forces of feudal India, which conditioned Tantric discourse of which hatha-yoga was a part.266
So this chapter does not aim at a comprehensive account of Tantra but focusses on those aspects that would become crucial for holy men committed to yoga. 267 This chapter will focus on understanding the historio-sociology and power discourse of Tantra.
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