Truth - The most important thing in the universe and neighborhood

The oldest nation in the world, Mother India, has been an matriachal society for at least at 25,000 a.c., an evidence to the light of the present days brought by the archaeological excavations that changed all the concepts and certainties of the cientific comunity.
In a world that, even in the present days, is ruled by countries, nations, societies, families trought a Patriarchal society and his ways, Mother India manage to resist to the wheel of time becouse his kind of society organization knows that the knowledge is more important than armies,wars and guns.
If we look at the Hindu society we will find in the top the caste of the brahmans,the holders of the culture and knowledge.
Just after them we find the second caste, the kings and their armies, the Shatryas.
Hindus always had been conduct their lives according to the Dharma, the cosmic law and order, a path of righteousness that is supported by the truth.
Truth, sat, is behind everything that we should bring to our lifes, is what the Hindu Dharshanams seeks.
Truth is God.Truth is one of the first prescription of Patanjali in the pratice of raja yoga.
It is the goal of our sva dharma that aims that we can act from our heart,not anymore as personality, but as the true self that is there.
It´s to trade the false me assumed by the personality (word for the mask in Latin so, false) by the real self.
Ultimately it is the goal of yoga, it is dharma as action based on our intuition that reveal to us the true present in that moment and the action that needs to be done to protect dharma against adharma, the false.
Is so important for the hindu that true is in the nacional flag,the white in the centre is light, the path of truth to guide our conduct. The green shows our relation to (the) soil, our relation to the plant life here, on which all other life depends. The "Ashoka Chakra" in the centre of the white is the wheel of the law of dharma. Truth or satya, dharma or virtue ought to be the controlling principle of those who work under this flag.
Gandhi baptized is philosophy of non-violence of Satyagraha,satya as true and agraha as firm,constant.
True is truly the most important gift from god to us as humans to guide our lifes and to being sure that we are on dharma.
Truth has several aspects,forms,aplications,shapes and sizes but is value is always the same independent of the adjectif that she ,the truth is dressing at the moment.
For exemple in relations between man and wife if someone find his other half,the true person and do not assume the love that arise or in love at first sight or in the form of attraction,they will never be happy with someone else.
Their lives,even if are full of sucess,money,fame etc can not be happy or make them feel realized,becouse that lifes are a lie,becouse they alredy taste the nectar of the pure cosmic love.
On the oposite if they do not separete themselves anymore,if a minute is to long to be apart,they will be the most happy persons in the universe even if they did not have food to eat,becouse they are living on the true.
They will be linked,(as real family that they are) to return to Earth together to help eachother to clean their karma and help the human kind to set free from the ilusion.
They will return to be part of the 122.000 cosmic disciples that are waiting to help human kind with the most powerfull weapon ever,the real love that this couples are experimenting and sharing between them while their are waiting that the kali yuga ends.
Truth protects you if you protect the truth and all kinds of lies are out of you even if you need to stand for the true until last consequences.
But true is not just about roses,there´s also the thorns because if one of the persons of the couple did not understand this things or did not realize the lucky of find something that thousands of persons are looking for and they give all to find it,or for some other reason the couple did not stay togheter, the bonds do not unify and some hundreds of years more can pass,in Earth time,for them to meet again.
Also both of them can not be happy with other partners with the diference that the one that did not understand will try to find hapiness with other persons but will not e possible becouse is not the true,he will just create more karma.

As for the other person,he will live with a big pain in his heart becouse he knows that he can not do nothing to stop the bleeding from his heart.
Great part of them,lives without partner and,if he already had taste the true love (again truth) he can not even stand the idea of stay with other person just for sex,he will make abstinence of something that instead of giving pleasure only will cause more suffering.
There´s a popular saying in Portugal that goes like this: "it´s easier to catch a liar than a lame".,and the pop culture always is always right :)
Love is so powerfull that he can change everything,now imagine the cosmic love emnated by two lovers.
Sat

Hatha Yoga - A Tantric pratice

Small introduction

Without going into much historic details,becouse isn´t our goal,a tantric sect,the nathas,grab the yoga of Patanjali,the yogasutras,that where almost forgueted becouse a furious presecution to the practioners by the musulins and give them a new life.
A Natha called Gorakshanatha restaure the yoga of patanjali and give him a new breathing with the introduction of postures (asanas) creating Hatha Yoga but,as he warning us,hatha it was just a preparation for the raja yoga,the yoga of Patanjali.

In yogic literature, we have a few reliable texts on hatha yoga. One is by yogi Gorakhnath which is known as the Gorakhsha Samhita. Another text is Gheranda Samhita by the great sage Gheranda. Besides these two, there is another very well known text on hatha yoga which is Hatha Yoga Pradipika by Yogi Swatmarama. There is a fourth text on hatha yoga known as Hatha Yoga Ratnavali. All of these texts were supposed to have been written from 6th - 9th century A.D.

There are also minor references to hatha yoga in the ancient Upanishads. The Upanishads date back further than the Buddhist period, which was around the 6th century B.C. The references to hatha yoga made in the Upanishads prove that the science was known much before this period. There is another very important text known as Srimat Bhagavatam, the story of Sri Krishna. In that voluminous book, there are several chapters containing references to hatha yoga.

This is just to give you a glimpse of the historical aspect of hatha yoga. For centuries these books have guided the spiritual aspirants. Many sects were also formed in India, Nepal and Tibet on the basis of hatha yoga. What is the subject matter of these books? Is it just to maintain a youthful body, or to obtain siddhis (psychic powers) or is it to develop the capacity to awaken the kundalini and attain samadhi? If we analyse these texts carefully, the purpose becomes very clear.

Defining hatha yoga

In order to make the subject clear, it was termed as ha-tha yoga. Hatha is a combination of two letters ha and tha. Ha represents the moon and tha the sun. Sun and moon should not be understood as the external sun and moon. It has been explained in hatha yoga that sun represents prana, the life force, and moon represents the mind, the mental energy. So, hatha yoga means the union of pranic and mental forces. When union between the pranic and mental forces takes place, then a great event occurs in man. This is the awakening of higher consciousness.

An important point, which has been left out by the commentators, is that hatha yoga is not only the union of prana and mind. In fact, it means the union of prana and mind with the Self. Now, let us make this a little more clear. In the spine, there are three nadis known as ida, pingala and sushumna. Nadi here does not mean nerve; it is not a physical channel. Nadi means flow, like the flow of electricity within a cable. One wire carries the negative force, and another carries the positive force of electricity. So, in hatha yoga, ida nadi represents the negative force, the flow of consciousness; pingala nadi represents the positive force, the flow of vital energy, and sushumna nadi represents the neutral force, the flow of spiritual energy.

The union, the connection between these three flows, occurs in ajna chakra. Therefore, let us revise the literal meaning of hatha yoga. Commentators have said union between ida and pingala is hatha yoga. But I am obliged to say that union of ida and pingala with sushumna is hatha yoga.

When this union takes place there is an automatic awakening in mooladhara chakra at the base of the spine. This is the seat of primal energy or kundalini shakti. The awakening of kundalini is the subject matter of hatha yoga. Through the practices that are taught in hatha yoga, union is brought about. As a result of that union, the awakening of kundalini takes place. When awakening occurs, then kundalini ascends to the higher realms of consciousness, and finally it is established in sahasrara chakra.

When kundalini is established in sahasrara chakra, that is called yoga, not hatha yoga. This is the difference between yoga and hatha yoga. By yoga I mean the union between Shakti and Shiva. Shakti is kundalini energy; Shiva is the supreme consciousness seated in sahasrara chakra. When awakening takes place in mooladhara chakra, then kundalini starts ascending.

She ascends through sushumna, not through ida and pingala. Sushumna is the highway for kundalini. It passes through various chakras, sometimes all of a sudden and sometimes very slowly. When it unites with ida and pingala in ajna chakra, that is called hatha yoga. Then, after this first union, it forges ahead to sahasrara chakra. There it unites with supreme consciousness, Shiva. That is called yoga, which means ultimate union. Therefore, the ultimate object of hatha yoga is to experience yoga.

Emphasis on shatkarma

Now, coming to the practical side. In the raja yoga of Patanjali, you have eight steps: yama and niyama are the first two, asana and pranayama make it four, pratyahara and dharana six and dhyana and samadhi make it eight. The contention of Patanjali is that you have to perfect yama and niyama first. Without the perfection of yama and niyama, asana and pranayama etc. will not give the desired results. What is yama and niyama? Yama means self-control, rules and observances: truth, non-violence, celibacy, non-stealing, non-aggrandisement External and internal purity, contentment, etc. are niyama.

Patanjali was a contemporary to Buddha and therefore, I think, his system of yoga was influenced by the Buddhist philosophy of yama and niyama. But the authors of hatha yoga are very clear about it. They do not say that yama and niyama form the basis of this system. The order here is different - first comes shatkarma. Neti, dhauti, basti, kapalbhati, trataka and nauli constitute shatkarma, and with these, hatha yoga begins. But shatkarma alone does not constitute the whole of hatha yoga. After shatkarma comes asana, pranayama, mudra and bandha. Then comes pratyahara, dharana, dhyana and samadhi.

The authors of the hatha yoga texts were very much aware of the practical difficulties of every man in relation to yama and niyama. Moreover, yama and niyama have more to do with religion than with man's spiritual life.

That is the reason why the texts on hatha yoga do not lay emphasis on yama and niyama. They straight away begin with shatkarma, and say that you should first purify the whole body- the stomach, intestines, nervous system and other systems. Then you should start asana and pranayama. After this, you should go on to practise kriyas like vajroli, sahajoli, khechari and shambhavi. Then you should practise mudras like vipareeta karani, yoga mudra and others. In this way, it will be possible to get into deep meditation.

Controlling the mind by controlling the prana

There is another difference between Patanjali's system of raja yoga and the traditional system of hatha yoga. The authors of the hatha yoga texts were very much aware of the difficulty of controlling the fluctuations of the mind. In fact, it is not possible to control the fluctuations of the mind. You may do it for some time, but still you will not be able to succeed all of the time.

So they designed another method. The hatha yoga texts say very clearly that by controlling the pranas, the mind is automatically controlled. It seems that prana and mind exert an influence on each other. When the pranas are restless, they affect the mind and vice versa. Some people do find it easier to control the mind than to control the prana. But I have given a lot of thought to this. Perhaps a few people may succeed, but most people cannot control the mind by the mind. The more they try, the more the split grows.

There is another important point to be noted. Sometimes you are inspired; you feel very well, very one-pointed. But every day it does not happen. Therefore, the authors of hatha yoga struck another theme. 'Don't worry about the mind, ignore it. Practise pranayama.'

By practising pranayama correctly, the mind is automatically conquered. But the effects of pranayama are not that simple to manage. It creates extra heat in the body, it awakens some of the centres in the brain, it can stop the production of sperm and testosterone. It may also bring down the temperature of the inner body. It may even bring down the rate of the respiration. It may change the waves of the brain. When these changes take place, you may not be able to handle it. Therefore, hatha yoga says that shatkarma must be practised first.

The purpose of emphasising shatkarma is then to prepare a base for the higher practices of pranayama. Shatkarma purifies the whole system and removes blockages on the paths of ida and pingala. When there are no blockages on these paths, the breath in both the nostrils flows systematically. When the left nostril flows, it means ida is active. When the right nostril flows, it means pingala is active. Again, when the left nostril flows, it means the mind is dominant. When the right nostril flows, it means the pranas are dominant. The flow of breath in the alternate nostrils indicates the position of the sympathetic and the parasympathetic nervous systems.

Now, if ida is flowing and you are practising meditation, you will go to sleep and your brain will produce delta waves. If the right nostril is flowing and you are trying to meditate, your brain will produce beta waves and you will be thinking so many thoughts at the same time. When both nostrils flow equally, that means sushumna is flowing. When sushumna flows, you can meditate without any difficulty. Awakening sushumna, making sushumna nadi flow, is the most important thing in yoga.

The basis of pranayama

Pranayama is a very difficult practice. There are many varieties of pranayama, such as nadi shodhana, brahmari, kapalbhati, bhastrika, ujjayi, etc. These are not actually pranayama, they are varieties of the practice. In the hatha yoga texts, it is clearly indicated that retention of the breath is pranayama. The gap between inhalation and exhalation is pranayama. When you inhale and exhale, in between there is a gap. That gap may be for one second, ten seconds or one minute. This is called breath retention - kumbhaka. That is pranayama.

When I use the word pranayama I do not mean nadi shodhana, bhastrika, brahmari. I am talking about just the retention. In the practice of pranayama, you should be able to retain the breath, but it is not that easy. Therefore, unless you have prepared the base, yama and niyama are not that important. Of course, people are religious, so they believe they must follow the dogma. Every religion has its own moral code, but you know how difficult it is to put this into practice. We have to be honest with ourselves, don't we?

So, in order to practise pranayama with a proper base, you must be able to perform the bandhas. Pranayama without bandha has no meaning. First, you should know what the bandhas are. Pranayama should be practised with bandhas, in the proper sitting posture and in the appropriate mudra. Either shambhavi mudra (focusing the gaze on the eyebrow centre), or nasikagra mudra (focusing on the nose tip) should be used.

The combination of mudra, bandha, pranayama and asana will help you to conquer the mind. He who can conquer the prana, can conquer the mind. And according to hatha yoga, it is easier to conquer the prana first and then the mind.

Unity behind the diversity

So, this is how hatha yoga is introduced. The guru instructs his disciple on hatha yoga, and he tells him about the universal shakti, of which the individual shakti is an aspect. At a certain moment of experience, one breaks the barriers of the limited mind. When the barriers are broken, then the individual shakti merges with the universal shakti.

The lower mind, which is not truth, becomes one with the cosmic mind. After all, the shakti is one. On account of our ignorance, we have perceived ourselves as different, and that erroneous perception has to be broken. I am not I, and you are not you. We are one. Even our bodies are not different. It is all one, but we are trying to realise this from a limited standpoint. That experience must dawn whereby we realise that the diversity is not true, only the unity is real.

The real purpose of hatha yoga

In the last forty to fifty years, hatha yoga has been accepted as a therapeutic science all over the world and many scientific studies have been conducted in this field. Today, we teach hatha yoga to the people because it is very necessary. Man has become sick, and medical science is not able to meet the challenge. Hatha yoga, however, has been helping everybody. So, we do not want to discourage this aspect, but at the same time we should not forget what hatha yoga really stands for.

Behind every sick man, there is a spiritual man. Behind a diabetic, there is a yogi. Behind a man suffering from depression, there is an aspirant. When a patient comes for help, teach him yoga and make him better. Treat his sickness, but please, do not stop there. Take him further into the spiritual domain of life.

This is the mistake that most yoga teachers have been making, particularly in the west. They just take a patient for arthritis, rheumatism or insomnia, teach him a few exercises and that is it. Hatha yoga has not been used to treat the total personality. This is why the teachers are not able to raise the level of their pupils. Just to improve the physical health is not enough. The mental health must also improve. Nature must change. Personality must change. The psychological and the psychic framework also has to change., You should not merely feel freedom from disease, but freedom from bondage, and from the vagaries of the mind. Now, the time has come that the teachers in every part of the world must understand and transmit the true spirit of hatha yoga.

The Tantric Tradition

Yestarday i post a text on the left hand of Tantra becouse it´s my opinion the one that needs to be understand by humanity.
The fact of the sadhana of the left hand use elements as meet,vine,sex,etc as been lead people from all over the world,including India,in seveare mistakes that makes those people more far from the goal than ever.
It´s not easy to find a realized guru in this tradition,it´s evean more dificult that he agrees in give you diksha (initiation)
On other side fake gurus grow like grass in and out of India causing great demage in the innocent and ignorant seekers in this metters.
But maybe was better if you read first this text on tantra,in general,and only after read about the traditions,lineages and schools of tantra.
Namaste

The Tantric Tradition

This question concerns the tantras. Tantra has been classified into five categories: (i) Shaiva tantra in which Shiva is the master and Parvati is the disciple; (ii) Shakta tantra in which Shakti is supreme; (iii) Ganapatya tantra in which Ganesha is the chief deity; (iv) Saurya tantra in which the sun is the primordial force; (v) Vaishnava tantra in which Narayana is the chief. These are the five main classifications of tantra.

Out of the five, two are still very active, vibrant and dynamic in India, and they are Shaiva tantra and Shakta tantra. In Shaiva tantra, where Shiva is the guru and Shakti is the disciple, there are many sects, out of which ten are prominent. In Shakta tantra, where Shakti is the supreme controller of the universe, there are ten major sadhanas which are known as the Mahavidyas. The shakti, the creatrix, is seen in ten different forms, starting with Kali, then in other forms like Tara, culminating in Shodashi, Kamala. The shakti which is seen as the empress of the entire visible and invisible, manifest and unmanifest cosmos, who is the ruler of an individual's destiny and the cosmic destiny, who is the bestower of everything which is auspicious and benevolent, is worshipped as Shodashi. That is the final manifestation of shakti, the Devi.

The sadhana of Sri Yantra in tantra is the highest sadhana. In brief, the worship of shakti leads to transcendence from the earthly plane, the gross plane, and merger with the cosmic energy takes place. This is the theory behind it. At the same time, in the tantric tradition we find that there are eighty-four siddhas and sixty-four yoginis, who are the masters of the tantric art, the tantric science.

The Shakta tantra becomes fruitful only when woman is recognized as the Supreme Master, as the channel of the cosmic energy. This is a very ancient tradition. In ancient India, more specifically in tantric India, women have always had the highest position, the highest status. But later on, with the invasions and political upheavals, the matriarchal system of the tantras went underground and the patriarchal system of the tantras came to the surface.

Swami Sivanandaji, who is our paramguru, was a sannyasi of the Shankaracharya tradition in which Vedanta is the main theme, but at the same time he inspired many disciples to revive the ancient science. He inspired Paramahamsaji and other people to revive the science of yoga. He inspired people like Swami Chinmayananda to revive the subject of Vedanta as it is taught in the Bhagavad Gita. He also inspired another swami to revive the science of Sri Vidya and his name is Swami Advayananda Saraswati.

When the subject of Sri Vidya, the real tantric tradition, had to be revived, it was necessary to initiate females in the sannyasa tradition and in the tantric tradition. So a personality was chosen for that, who is now known as Swami Sri Vidyamba Saraswati. She became the force behind the revival of the Shodashi tantra in which worship of Sri Vidya is the main theme. The priestesses, the swamis, who belong to that group are called yoginis.

In our midst we have five of them who came to conduct the Lalita Yajna in Deoghar. So they are also grandchildren of Swami Sivanandaji and I am also a grandchild of Swami Sivanandaji, and from that relationship we are brothers and sisters. Maybe in the future when you have the opportunity to spend some time with the yoginis, you will come to know the depth of the tantric tradition.

It is a very pure tradition. You see, even in tantra there is the tamasic tantra, there is the rajasic tantra and there is the sattwic tantra. People in society today know the tamasic tantra; that is the mentality of everyone today. Everybody wants to control, to have power, to manipulate other people, to influence other person's attitudes and thoughts. Therefore, in most of the books about tantra which are available in the market you will find the tamasic aspect, which can be and which is equated with magic; sometimes people say black magic, sometimes people say white magic. No matter what it is, it is the tamasic tantra.

Then there is the rajasic tantra in which the individual, the practitioner is the focus, and in which the practitioner has to control different elements and overcome different instincts and natures. This form of tantra is also known – there are masters who teach it – but this is not the real tantra. The real tantra is the sattwic tantra in which surrender and faith, surrender to the Divine and faith in divinity, play a very important and vital role. What the yoginis practise is sattwic tantra; it is not rajasic or tamasic.

The sattwic tantra is of the highest category and it has the force, the power to liberate one completely from the cycle of birth and death. Once you become perfect in sattwic tantra there is no return, there is only moksha. The tantric tradition is unique, very beautiful and very systematic. It is very pure, very simple and it develops the nature of innocence. You have to drop the ego completely. You have to let go of your individuality completely in order to identify with the shakti. So it is one of the most difficult of the practices as well.

Vama Marga - The Practice of the Left Hand Tantra

Sexual life has always been a problem for mankind. From the beginning of history, the primal energy has been misunderstood. Religious teachers and moralists have denounced it. But still sexual life has continued, not because man respects it, but because he wants it. He may give it up, but he cannot remove it from his mind, for this is one of his most powerful urges.

In the context of yoga and tantra, the common definition of sexual life has no relevance. It is absolutely unscientific and incorrect. This definition has created a society and a nation of hypocrites. It has led thousands of young people into mental asylums. When you want something which you think is bad, all kinds of guilt complexes arise. This is the beginning of schizophrenia, and all of us are schizophrenic.

Therefore, the yogis have tried to give a correct direction to the sexual urges. Yoga does not interfere with sexual life. Normal sexual life is neither spiritual nor aspiritual. But if you are practising yoga and have mastered certain techniques, then sexual life becomes spiritual. Of course, if you are leading a celibate life, that becomes spiritual too.

Left hand tantra

The science of tantra has two main branches, which are known as vama marga and dakshina marga. Vama marga is the left path which combines sexual life with yoga practices in order to explode the dormant energy centres. Dakshina marga is the right path of yoga practices without sexual enactment. Previously, due to the barriers in sexual life, the path most widely followed was dakshina marga. Today, however, these barriers are rapidly being broken, and the path most sought after by the people everywhere is vama marga, which utilizes sexual life for spiritual development.

According to tantra, sexual life has a threefold purpose. Some practise it for procreation, others for pleasure, but the tantric yogi practises it for samadhi. He does not hold any negative views about it. He does it as a part of his sadhana. But, at the same time, he realizes that for spiritual purposes, the experience must be maintained. Ordinarily this experience is lost before one is able to deepen it. By mastering certain techniques, however, this experience can become continuous even in daily life. Then the silent centres of the brain are awakened and start to function all the time.

The energy principle

The contention of vama marga is that the awakening of kundalini is possible through the interaction between man and woman. The concept behind this follows the same lines as the process of fission and fusion described in modern physics.

Man and woman represent positive and negative energy. On a mental level they represent time and space. Ordinarily, these two forces stand at opposite poles. During sexual interaction, however, they move out of their position of polarity, towards the centre. When they come together at the nucleus or central point, an explosion occurs and matter becomes manifest. This is the basic theme of tantric initiation.

The natural event that takes place between man and woman is considered as the explosion of the energy centre. In every speck of life, it is the union between the positive and negative poles that is responsible for creation. At the same time, union between positive and negative poles is also responsible for enlightenment, and the experience which takes place at the time of union is a glimpse of the higher experience.

This subject has been thoroughly discussed in all the old scriptures of tantra. Actually, the energy waves that are created during the mutual union are not as important as the process of directing that energy to the higher centre. Everybody knows how this energy is to be created, but nobody knows how to direct it to the higher centres. In fact, very few people have a full and positive understanding of this natural event which almost everybody in this world experiences. If the conjugal experience, which is generally very transitory, could be extended for a period of time, then the experience of enlightenment would take place.

The elements that are brought together in this process of union are known as Shiva and Shakti. Shiva represents purusha and Shakti represents prakriti or energy. Shakti, in different forms, is present in all creation. Both material and spiritual energy are known as Shakti. When the energy moves outwardly, it is material energy, and when it is directed upwards it is spiritual energy. Therefore, when the union between man and woman is practised in the correct way, it has a very positive influence on the development of spiritual awareness.

Retaining the bindu

Bindu means a point or a drop. In tantra, bindu is considered to be the nucleus, or the abode of matter, the point from which all creation becomes manifest. Actually, the source of bindu is in the higher centres of the brain. But due to the development of emotions and passions, bindu falls down to the lower region where it is transformed into sperm and ova. At the higher level, bindu is a point. At the lower level, it is a drop of liquid, which drips from the male and female Orgasm.

According to tantra, preservation of the bindu is absolutely necessary for two reasons. Firstly, the process of regeneration can only be carried out with the help of bindu. Secondly, all the spiritual experiences take place when there is an explosion of bindu. This explosion can result in the creation of a thought or of anything. Therefore, in tantra, certain practices are recommended by which the male partner can stop ejaculation and retain the bindu.

According to tantra, ejaculation should not take place. One should learn how to stop it. For this purpose, the male partner should perfect the practices of vajroli mudra as well as moola bandha and uddiyana bandha. When these three kriyas are perfected, one is able to stop ejaculation completely at any point of the experience.

Ejaculation is not avoided because of loss in terms of the chemical structure of semen, but because it brings down the energy level. The sexual act culminates in a particular experience which is reached only at the point of explosion of energy. Unless the energy explodes, the experience cannot take place. But this experience has to be maintained, so that the energy level remains high. When the energy level falls, ejaculation takes place. Therefore, ejaculation is avoided, not so much to preserve the semen, but because it causes a depression in the level of energy.

To make this energy travel upwards through the spine, certain hatha yoga kriyas have to be mastered.

The experience which is concomitant of energy has to be raised to the higher centres. It is only possible to do this if you are able to maintain that experience. As long as the experience continues, you can direct it to the higher centres. But as soon as the energy level undergoes depression, ejaculation will take place.

Ejaculation brings down the temperature of the body and at the same time, the nervous system undergoes depression. When the sympathetic and parasympathetic nervous systems undergo depression, it affects the brain. That is why many people have mental problems. When you are able to retain the semen without ejaculating at all, the energy in the nervous system and the temperature in the whole body are maintained. At the same time, you are free from the sense of loss, depression, frustration and guilt. Retention will also help to increase the sexual frequency, and that is better for both partners. The sexual act does not have to create weakness or dissipate the energy, on the contrary, it can become a means of exploding the energy. Therefore, the value of retaining the bindu should not be underestimated.

In hatha yoga there are certain practices which must be perfected for this purpose. You should begin with asanas such as paschimottanasana, shalabhasana, vajrasana, supta vajrasana and siddhasana. These are beneficial as they place an automatic contraction on the lower centres. Sirshasana is also important because it ventilates the brain so that all of one's experiences will be healthy experiences. When these postures have been mastered, shambhavi mudra is perfected in order to hold the concentration steadily at bhrumadhya. Then vajroli mudra has to be practised together with moola bandha and uddiyana bandha in kumbhaka. Practice of kumbhaka is necessary while the ejaculation is being held. Retention of the breath and the bindu go hand in hand. Loss of kumbhaka is loss of bindu, and loss of bindu is loss of kumbhaka.

During kumbhaka, when you are maintaining the experience, you should be able to direct it to the higher centres. If you are able to create an archetype of this experience, perhaps hi the form of a serpent or a luminous continuity, then the result will be fantastic. So, in spiritual life, bindu must be preserved at all costs.

The female experience

In the female body, the point of concentration is at mooladhara chakra, which is situated at the cervix, just behind the opening of the uterus. This is the point where space and time unite and explode in the form of an experience. That experience is known as orgasm in ordinary language, but in the language of tantra it is called an awakening. In order to maintain the continuity of that experience, it is necessary for a build up of energy to take place at that particular bindu or point. Usually this does not happen, because the explosion of energy dissipates throughout the body through the sexual medium. In order to avoid this, the woman must be able to hold her mind in absolute concentration on that particular point. For this, the practice is known as sahajoli.

Actually, sahajoli is concentration on the bindu, but this is very difficult. Therefore, the practice of sahajoli, which is the contraction of the vaginal as well as the uterine muscles, should be practised over a long period of time.

If girls are taught uddiyana bandha at an early age, they will perfect sahajoli quite naturally with time.

Uddiyana bandha is always practised with external retention. It is important to be able to perform this in any position. Usually it is practised in siddhasana, but one should be able to do it in vajrasana or the crow posture as well. When you practise uddiyana bandha, the other two bandhas - jalandhara and moola bandha occur spontaneously.

Years of this practice will create a keen sense of concentration on the correct point in the body. This concentration is more mental in nature, but at the same time, since it is not possible to do it mentally, one has to start from some physical point. If a woman is able to concentrate and maintain the continuity of the experience, she can awaken her energy to a high level.

According to tantra, there are 2 different areas of orgasm. One is in the nervous zone, which is the common experience for most women, and the other is in mooladhara chakra. When sahajoli is practised during maithuna, mooladhara chakra wakes up and the spiritual or tantric orgasm takes place.

When the female yogi is able to practise sahajoli for say 5 to 15 minutes, she can retain the tantric orgasm for the same period of time. By retaining this experience, the flow of energy is reversed. Circulation of blood and sympathetic/parasympathetic forces move upward. At this point, she transcends normal consciousness and sees the light. That is how she enters the deep state of dhyana. Unless the woman is able to practise sahajoli, she will not be able to retain the impulses necessary for the tantric orgasm, and consequently she will have the nervous orgasm, which is short-lived and followed by dissatisfaction and exhaustion. This is often the cause of a woman's hysteria and depression.

So, sahajoli is a very important practice for women. In uddiyana, nauli, naukasana, vajrasana and siddha yoni asana, sahajoli comes naturally.

The practice of amaroli is also very important for married women. The word amaroli means 'immortal' and by this practice one is freed of many diseases. The practice of amaroli over a prolonged period also produces an important hormone known as prostaglandin which destroys the ova and prevents conception.

Tantric guru

Just as in the scheme of creation, Shakti is the creator and Shiva the witness of the whole game, in tantra the woman has the status of guru and the man of disciple. The tantric tradition is actually passed on from the woman to the man. In the tantric practice, it is the woman who initiates.

It is only by her power that the act of maithuna takes place. All preliminaries are done by her. She puts the mark on the man's forehead and tells him where to meditate. In ordinary interaction, the man takes the aggressive role and the woman participates. But in tantra, the two switch roles. The woman becomes the operator and the man her medium. She has to be able to arouse him. Then, at the right moment, she must create the bindu, so that he can practise vajroli. If the man loses his bindu, it means that the woman has failed to carry out her functions properly.

In tantra it is said that Shiva is incapable without Shakti. Shakti is the priestess. Therefore, when vama marga is practised, the man must have an absolutely tantric attitude towards the woman. He cannot behave with her as men generally do with other women. Ordinarily, when a man looks at a woman, he becomes passionate, but during maithuna he should not. He should see her as the divine mother, Devi. In India, the appellation of Devi is still attached to the woman's name after marriage. This denotes that she is to be held in highest esteem and approached with an attitude of devotion and surrender, not with lust.

According to the tantric concept, women are more endowed with spiritual qualities and it would be a wise thing if they were allowed to assume higher positions in social affairs. Then there would be greater beauty, compassion, love and understanding in all spheres of life. What we are discussing here is not patriarchal society versus matriarchal society, but tantra, particularly left hand tantra.

Path of yogis not bhogis

In tantra, the practice of maithuna is said to be the easiest way to awaken sushumna, because it involves an act which most people are already accustomed to. But, frankly speaking, very few are prepared for this path. Ordinary sexual interaction is not maithuna. The physical act may be the same, but the background is totally different.

In the relationship between husband and wife, for example, there is dependency and ownership. But in maithuna there is no idea of ownership; each partner is independent, one unto himself, Another difficult thing in tantric sadhana is cultivating the attitude of passionless-ness. The man has to virtually become brahmacharya in order to free the mind and emotions of sexual thoughts and passion which normally arise in the presence of a woman.

Both partners must be absolutely purified and controlled internally and externally before they practise maithuna. This is hard for the ordinary person to comprehend because for most people, sexual interaction is the result of passion and physical or emotional attraction, either for progeny or pleasure. It is only when you are purified that these instinctive urges are absent. This is why, according to tradition, the path of dakshina marga must be followed for many years before the path of vama marga can be entered. Then the interaction of maithuna does not take place for physical gratification. The purpose is very clear - awakening of sushumna, raising the kundalini energy from mooladhara chakra and exploding the unconscious areas of the brain.

If this is not clear when you practise the kriyas and sushumna becomes active, you will not be able to face the awakening. Your head will get hot and you will not be able to control the passion and excitement, because you have not tranquillized your brain.

Therefore, in my opinion, only those who are adepts in yoga qualify for vama marga. This path is not to be used indiscriminately as a pretext for self-indulgence. It is meant for mature and serious minded householder Sadhakas, who are evolved, who have been practising sadhana to awaken the energy potential and to attain samadhi. They must utilize this path as a vehicle of awakening. Otherwise it becomes a path of downfall.

Practice of Vajroli

In the tantric system, there are two techniques given for vajroli - one is from hatha yoga and the other from kriya yoga. The hatha yoga vajroli is mainly directed towards maithuna, and the kriya yoga technique towards chakra awakening. Results are reached much sooner with the first method (in one or two years), but results gained with the second method are far more complete and powerful, even if it takes longer to perfect (four to five years).

The traditional hatha yoga technique involves insertion of a flexible silver or gold tube up the urethra. This method has to be utilized before puberty, when the walls of the urethra are more elastic, so that discharge of semen (which very often occurs when the tube reaches the urithroid, immediately after the curve of the urethra) is avoided. In this practice, it is not the tube which has to bend at the curve, but the urithroid which has to be stretched.

In the kriya yoga method, uddiyana bandha must be practised in siddhasana twice a day in the morning and evening, for one or two years, until mastery is achieved. Pranayama must also be continued. The practice of siddhasana places an automatic lock on mooladhara without performing moola bandha, while the practice of uddiyana bandha strengthens the urithroid. It is necessary to maintain uddiyana bandha for at least one and half minutes. Only then will it be possible to proceed to the next stage. During this first stage, techniques of the following stages are not to be performed.

When perfect control of uddiyana bandha is established, it is necessary to eliminate acidity in the body with a convenient diet. For this purpose, besides diet, it is necessary to drink a lot of water until the urine becomes clear and odourless. If diet and water are not enough to eliminate acidity, seeds of dry coriander are to be masticated. The most convenient way to check if acidity has been eliminated, is to hold back the flow of urine for a moment while urinating. If a burning sensation is felt, it means that acidity has not yet been eliminated.

When siddhasana and uddiyana are mastered and acidity is eliminated, the practice has to be continued, trying to stop the flow of urination. When a quarter is left to flow, the flux has to be stopped, then the contraction is released and the urine is allowed to flow a little, then again the flux is stopped, and so on. This is not performed while standing but in namaskara. It is necessary to practise interrupted urination for about six months.

When the flow of urine is perfectly under control and it is possible to stop and start the flux at will, it is necessary to practise sucking the urine back up again. This technique is very difficult and requires one or two years to perfect. Only a small amount of urine is actually sucked back up in comparison to that which is afterwards emitted, but the feeling of sucking is very clear.

When it is possible to suck the urine back up, the same thing can be done with semen. The next stage, therefore, is to suck the discharging semen back up. In order to master this technique, it is necessary to lengthen the gap between the moment in which the urge to discharge semen is felt and the moment in which it is actually discharged. This gap has to be gradually lengthened up to one minute, not more. At the beginning, a longer gap would cause one to lose consciousness. The experience is an explosive one. During that minute, the body must remain immobile, eyes closed, and breath retained either inside or outside. Concentration has to remain on the control of the semen only. Holding back causes a very clear sensation in mooladhara chakra like a little ball hitting it.

Finally, when perfect control of this technique is achieved, concentration is directed to the chakras.

Summing up

The complete technique of vajroli can be summed up in the following stages:

1. Sit in siddhasana and practise uddiyana, increasing gradually until it can be held for one and half minutes.
2. Eliminate acidity of urine by means of (i) diet, (ii) water, and (iii) seeds of dry coriander.
3. Practise interrupted urination while performing namaskara. Time needed: six months.
4. Suck the urine back up. Time needed: one or two years.
5. Hold back the ejaculation up to one minute.
6. Progressively increase the period of holding back until permanent retention is achieved.
7. Direct the concentration to the chakras.

Sahajoli

Sahajoli is performed in siddha yoni asana, so before beginning the practice it is necessary to first perfect this posture. Then the practice should be developed gradually along the following lines:

Seated in siddha yoni asana, after washing the legs and feet thoroughly, contract the muscles of the vagina and then relax them, repeating several times in succession.

When the vaginal muscles become stronger, contract the inner part of the vagina and hold the contraction. Gradually increase the contraction of all vaginal muscles until it becomes more intense and deep.

When deep contraction has been achieved, begin to contract the vaginal muscles, raising the opening from the heel. Then bring the heel up close to the vaginal opening, and relax the muscles so that the heel enters the vagina. Continue to contract and raise the vagina, then relax and lower it, until the heel enters approximately two centimetres into the vagina.

When this stage has been mastered, repeat contractions while sitting in bhadrasana and gorakshasana.

Alternate practices

1. Perform naukasana with the arms and fists clenched strongly. While holding this position, contract the vagina also. The practice has to be done holding the breath inside. When this can be performed with ease, contract the whole body, starting with the contraction of the vagina.

2. Assume namaskara with the arms outside the legs and the hands flat on the floor. Contract all the muscles of the vagina and hold the contraction for as long as possible, while retaining the breath inside and performing shambhavi mudra.