Black Tantra Ash Ritual 29

Table of Contents

3. What is Sex Magic? 4. What is Tantric Sex? 8. Can Anyone Do Sex Magic? 10. Types of Tantra 13. Colors of Tantra 16. Sex Magic Reality Creation Process (SMRCP) 26. Black Tantra Ash Ritual 29. Cosmic Breath 31. The Four-Faced Brahma 37. The Devil's Wind 38. Powerful Sex Supplements 40. Sex Secrets of the Buddha 44. Dominance and Submission in Tantra 53. Tantric Entity Creation 71. Evil Mantras 74. Chakras Explained 82. Connecting the Chakras Sexually 87. The Yoni Tantra 94. Tantric Glossary

What is Sex Magic

Sex magic is a term for various types of sexual activity used in magical, ritualistic, or otherwise religious and spiritual pursuits. One practice of sex magic is using the energy of sexual arousal or orgasm with visualization of a desired result.

A premise of sex magic is the concept that sexual energy is a potent force that can be harnessed to transcend one's normally perceived reality.

Sexual magic refers to an ancient science that has been known and protected by the purest, most spiritually advanced human beings, whose purpose and goal is the harnessing and perfection of our sexual forces. A more accurate translation of sexual magic would be "sexual priesthood."

In ancient times, the priest was always accompanied by a priestess, for they represent the divine forces at the base of all creation: the masculine and feminine, the Yab-Yum, Ying-Yang, Father-Mother: the Elohim.

What is Tantric Sex

For doing this we do not have to become sadhus, monks, nuns, or saints. We have to continue the normal process of — sleeping, dreaming, bathing, dressing, dining, dancing, and making wonderful love. We have only to change our outlook concerning them. Tantra Sex is also a procedure where one can emit or receive energy through sex. These procedures are not very hard to follow. There is also a myth that highly spiritual people are sexless. It’s wrong, spiritualism is everywhere, all you have to do is to discover it with right path, right way.

The concept of sacred sex, Divine sex, Tantra sex, whatever you call it, is to find spiritual union through a sexual act, is slowly gaining ground all over the world. Our psyches are certainly ripe for it. As a society we are obsessed with sex. In part it is a lustily healthful obsession, a celebratory dance of life’s great force, but much of it flounders in darkness and neurosis – sex for power, sex for profit, sex for oblivion.

You have to slowly learn the rituals and process of Tantra Sex to move all wild sexual energy around inside you, whole body orgasm, through eyes, elbows or toes, becomes a real possibility, not just

4 involving your genitals. While learning to withhold ejaculation is part of the process there is also a more relaxed, more fluid perspective that allows for personal preference and ability. It will take some time to learn the delights that come with delaying or eliminating ejaculation as you explore the many other ingredients of tantric sex practice – emotional and mental as well as physical.

The Tantra sex goes far beyond the bedroom, helping partners open fully to each other in trust and love through all facets of their relationship. Your relationship itself helps for spiritual growth and personal awareness. As you learn to open to yourself, to your own inner lover, you naturally open to others around you. You begin to understand that surrender does not mean submission or loss of self, but rather a loving expansion to something that is much greater than you are.

Sacred sex teaches a discipline of the mind and body. As a celebration of life, sacred sex teaches the importance of conscious awareness, of being totally into your actions. By focusing attention on your body and your mind, and what you are doing with them, you become all around healthier. Your emotions become more stable and more real. Your mental capacity increases. Your physical health improves as

5 you discover that your body is indeed the temple of your soul and as you begin to honor it that way.

During the practice of Tantra Sex you have to view sexual energy as a divine, all-encompassing life force that sleeps within the individual, permeates the universe, and affects everything you do from birth to death. As sexual beings, we have the ability to raise that energy within ourselves and use it to directly experience alternate or mystical states of consciousness. In effect, we become gods and goddesses, our bodies transformed into temples of male and female divinity.

Tantra has always been a secret path. At all times there were opponents.

That is why we are taught never to give away our mantra: It is a specific injunction that a person shall not be initiated into Tantra without specific testing as to suitableness. Vaidikas - the followers of Veda - on many occasions derided the Tantra path. But there are also references in Puranas extolling virtues of Tantra.

People in the West have not seen or been made familiar with all the Tantric practices -- even by those who have opened parts of it to the West. Thus, the

West was mistakenly led to believe that Tantra is nothing but "glorified sex".

This misperception has led many astray, and has kept many really deserving persons away from the practices.

It has also brought many sexually unsatisfied persons to what they think is “Tantra”. It has helped many people to cash in on the “fad” and the “need”. But let me clarify once and for all that TANTRA IS NOT ALL ABOUT SEX. Real sexual practices may play some role in the first stages -- and at certain much, much higher stages -- but it is not the be-all and end-all of Tantra.

Because, you must understand, sex in Tantra simply plays the same role as in ordinary life. We have sex in our life but sex is not what we live for. It has its role in the psychological and procreative spheres. In the same way does sex has some role in Tantra. But it is not an essential thing.

Can Anyone Do Sex Magic?

Yes, absolutely. If you already follow a magical path or belief system, great––you can incorporate sex magic into it. The guidelines for sex magic are essentially the same as for any other type of magic, except that when you do sex magic you’re driving a Porsche instead of a Honda Civic.

What if you don’t subscribe to any particular school of thought? No problem.

Anyone, regardless of ideology, can do sex magic.

Sexual energy is neutral. It has no conscience or inherent moral quality attached to it, just as fire is neither good nor bad.

Do you need a partner of the opposite gender to do sex magic? Not in most cases. Sex magic relies on blending male and female energies. When we speak of male and female energies, however, we’re not referring to men and women.

Everyone, regardless of gender, has both masculine and feminine energies. Same-sex couples can do sex magic as successfully as opposite-sex couples. You don’t even need a physical partner to perform sex

8 magic. Solo sex (i.e. masturbation) can be very effective––in fact, it may be a good idea to practice alone for a while before you start working with a magical partner.

Types of Tantra

Our combined explorations in Tantra have led us through a vast continuum of practices that range from Goddess worship to shadow work; from mindaltering meditations to transcendental lovemaking; from erotic massage to chanting in cemeteries; from Sex Magic to self-inquiry. Tantra is like a wise old tree with a vast and deep root system. Some of its more developed branches include:

• Tibetan Tantric Buddhism or Vajrayana Tantra

• Hindu Tantra (Shakta) or village Goddess worship

• Kashmiri Shiviaism or Kaula as taught by Abhinavagupta, or more recently, Daniel Odier

• Taoist healing arts as taught by modern master Mantak Chia

• Kundalini Tantra as popularized by Sikh Yogi Bhajan • Left-Handed Tantra as practiced by followers of Sri Bhagwan Rajneesh (aka Osho)

• Ipsalu Tantra as taught by Bodhi Avinashina, based on Avatar Baba Ji’s teachings

• Quodoshka practiced by Native Americans, Mayan, Toltec and Cherokee

• Shamanic sexual healing as practiced by aborigines across the planet

• Sex Magic as practiced by Celtic Pagan Covens and Aliester Crowley

Cults

• Other types of Tantra, such as Bonpo, Animism, Jain and the sacred path of no-path that comes with direct download and spontaneous awakening.

This list is in no way exhaustive or complete, but we can conclusively say that Tantra, like yoga, is not a religion. We’ve encountered Buddhists, Christians, Muslims, Jews and Hindus alike on the Tantric path. There is even a resurgence of teachings that Jesus practiced Tantra with Mary Magdalene. And this lineage sources back to the Egyptian Goddess cult of Isis. Tantra does not exclude any portion of the human experience — it includes the full spectrum of humanity. It embraces not only the light but the shadow. Tantrikas give permission for every experience, especially the shadowy aspects of self

11 that are not usually accepted. Embracing the shadow is embracing our humanity. When we shine the light of acceptance on our darkness it always transforms. Instead of judging or preaching, Tantra meets people wherever they are and offers tools for them to expand. The different types of Tantra appeal to different types of people who have different needs.

Colors of Tantra

Tantra is further subdivided in terms of color: White, Pink and Red. White Tantra orients around the subtle practices and philosophies. Physical touch and sexual practices are not necessary in order to advance on this path. Tibetan Tantric Buddhist monks, for example, can engage in profound love making rites with deities through meditation and visualization. Vajrayana Tantra involves many powerful concentration exercises that bring universal awareness down from the crown chakra into the heart, without activating the lower chakras.

Yogi Bhajan’s Kundalini Yoga also offers partnered exercises that include eye gazing, and breathing and sounding exercises that circulate and build sensual energy without sexual contact. Similar practices are commonly referred to as Solo Practice, Right- Handed Tantra or the path of the Dakhsini Marga or Bramachari.

Pink Tantra embraces both the spiritual and the sexual aspects of the practice.

This is the path where the heart is opened and lovemaking is practiced with honor and reverence. It is a merging of embodied souls, for both pleasure

13 and enlightenment. This path can also encompass transcendental lovemaking, Taoist sexual healing arts and the sweet, sensual exercises in modern Tantra pujas. This path is sometimes referred to as violet, the middle Tantra or the full path.

Red Tantra consists of many passionate sexual practices. Traditionally the color red connotes femininity, potency, passion and sex. This path can be liberating for the sexually repressed and may also hold interest for the sexually obsessed. The fiery Kundalini practices of Red Tantra use taste and touch to experience the primal sexual impulse that can create intense purifications and awakenings. Practitioners of Red Tantra see the sacred in the profane and instead of bringing the Kundalini energy up to the crown, they draw spiritual energy down into the root, sex and power chakras. These Tantrikas are also known as Vama Marga, Left- Handed Path and sometimes negatively called California Tantra or the Cult of Ecstasy.

There is also the lesser talked about branch of Tantra known as Black Tantra This is an aboriginal Shamanic practice, like black magic, which transforms physical energy with or without the consent of all parties involved. During Kamala Devi’s first pilgrimage to India, she was astounded to

14 discover that most Indian villagers feared and revered Tantra and thought of it as witchcraft. It is both feared and revered for its power. The Aghori are an example of an extremely secretive Hindu sect of Black Tantra practitioners. Aghori is a Sanskrit word that means non-terrifying.

The practitioners have been known to cover themselves with ash from graveyards and use human bones in their rituals. After years of advanced Tantric practice, many yogis begin to experience siddhis or supernatural powers. These powers can be used for personal gain or for service. Throughout India today, people seek Tantrikas for hire, like wizards or witch doctors. They are paid to cast spells, end legal battles, even burn down someone’s farm. Of course, powerful karmic consequences can result from using sexual energy to manipulate others. Many people who begin to play with these superpowers often get lost on their path. Instead of advancing towards enlightenment, Black Tantra may lead people further away from enlightenment.

Sex Magic Reality Creation Process (SMRCP)

This is a powerful tool that is appropriate for deliberate reality creation.

Background

Sex is one of the most (some say THE most) powerful energies on the planet.

To grasp its awesome and often overlooked power, take a look at the starving Somalis. Take away their food, take away their dignity, humiliate and torture them and THEY STILL MAKE BABIES.

Within our loins lies an energy that has the potential to create ANY reality we want. Unfortunately, most humans have a love/hate relationship with sex that is reflected in many ways (i.e., unsafe promiscuity, self-destructive perversions, denial, shutdown, religious intolerance, rape, abuse, etc.).

Religion has done much to suppress our divine sexual nature and has kept the masses ignorant of the potential uses of sexual energy.

When we accept and embrace our sexual nature we are free to use its awesome power for our benefit. We no longer worship it or deny it. We come into balance and view our sexuality as part of our divinity. It becomes joyful, light and loving. We learn to use sex for more than procreation or sensual gratification.

I want to make a comment about celibacy. Many people, including so-called enlightened teachers and religious figures, misunderstand celibacy. True celibacy is not a denial or suppression of sexual energy. True celibacy is when one chooses to focus/channel their sexual energy, in non-sexual ways, into other areas of their being. There are many ways to do this but Sex Magic is not one of them since it involves sexual stimulation. Tantra embraces both the sexual path and the celibate path.

Sex is creative energy. Magic is the art of creating reality.

True magic is simply the art of creating what you want. We can liken all the processes given to us by masters and teachers (Seth, Alexander, Abraham,

Avatar, etc.), as tools in our magician's or Shaman's bag. People who consciously and deliberately create their reality are the ultimate magicians on the planet.

Sex Magic

Sex Magic is based on the belief that the most powerful moment of human existence is the orgasm. Sex Magic is the art of utilizing sexual orgasm to create a reality and/or expand consciousness. All senses and psychic powers are heightened during orgasm. It is a moment when a window opens to the unlimited abundance of the unlimited universe.

Now, some may argue that they fantasize about some person or event during sex and it never materializes into a reality. This is because most of us, at the moment of orgasm, lose our focus and get lost in the physical response. That's okay, there's nothing wrong with using sex for pure pleasure. That intention is also a created reality. The SMRCP is about maintaining one's focus during orgasm and channeling the energy into creating a reality. Any reality, whether it's creating a new job, car, experience, relationship, etc.

The Process

Relax and breathe deeply. Breathing deeply is key to the success of Sex Magic.

Take your time and relax your body, especially your jaw and belly. Identify what you want to create. It's important to choose something that really excites you. Make it specific. You can write it down or say it out loud as a mantra or affirmation. Make it in the present tense or as if it's a reality already (i.e., "I earn $85,000 per year.")

Focus on the creation. See, hear, taste, smell and feel the creation as if it's real. Visualize yourself in the creation. For example, what is your life like when you earn that $85,000? What does it FEEL like? Make it big, in high-definition, with all your focus and intention. Breathe into it. Now, when you've identified the feeling and/or picture that best captures what you want to create, FILE IT AWAY in your mind and relax. (You may want to practice a bit with this step before proceeding.)

Do whatever brings you almost to orgasm. This can be masturbation or sexual activity with a supportive partner. Remember to relax and breathe into your orgasmic state. Take your time. Bring yourself almost to orgasm, backing off just before the point-

19 of-no-return, several or more times. What you're doing here is charging up the sexual battery.

I'll digress here for a moment. It's easier for women to do this process because orgasm is usually not an energy drain for them (as long as they're not engaging in wild, aerobic and physically exhausting sex). Women are able to climax multiple times ("Riding the Bliss-Wave" in Tantra) gaining tremendous energy from it. So, to my sisters, I encourage you to relax, breathe, and have fun. It's also very helpful to strengthen your PC/vaginal muscle and get in touch with your G/Sacred Spot. There are many good books which cover this.

One is "The Art of Sexual Ecstasy" by Margo Anand. I'll do a follow-up post about the "Yoni Massage" that you can use with a supportive partner in conjunction with the SMRCP.

The men are another story because their orgasmic energy is usually expelled out of their pelvis, in their semen, and out of their body. Fortunately this can be handled! I encourage you to learn and practice the art of ejaculatory control (I prefer the term Ejaculatory Mastery) and create an INjaculation. There are several good books about this. Margo Anand's book covers this. For the time being, just

20 relax, breathe and come CLOSE to ejaculation SIX times before you release your semen. We’ll follow- up with the "Lingam Massage" that you can use with a supportive partner in conjunction with the SMRCP.

When you have almost reached orgasm, after coming close several times and you're ready to let go, recall from your mind the reality you want to create and energize it with focused intention. Make it vivid, exciting, big and beautiful.

When you orgasm, keep focused on the picture/creation and deliberately channel the orgasm into it. Just let it flow into the reality you want to create.

Remember to keep breathing during the orgasm and breathe your orgasmic energy into your creation/ goal/dream/reality. Stay focused and hold the picture. Your body will do the rest (this is why a partner is very helpful – they can do the physical work for you :-).

You can repeat the process if you want to come to another orgasm.

The reality will create itself immediately or will be buffered by time. It may also manifest as an

21 opportunity, insight, healing, etc. The power of the SMRCP will blow your mind as you master it! Have fun with your creations.

Tantra Sex Ritual

The place should be peaceful, undisturbed, clean and with fresh air.

No high intensity lights, not very dark. It should be only RED-colored light.

You should be wearing only white soft cloths. Before the ritual you must be in your Cloths which you remove slowly during the

Light a fresh candle near you (if there is no fan) the color of the candle must be red. No fancy candles are allowed during the ritual.

Keep in mind that you are a slave to your genital need.

Relax your belly and chest so your breath can flow unobstructed, with full force and great ease. Relax your jaw, face, and eyes, so the whole front of your body is soft, round, alive, and vibrant, not stiff or tight

Male partner has to inhale deeply down the front of his body, as if drawing energy from his head, down to your face, through throat and chest, into belly, and down to the genitals. Then contract the floor of your pelvis so it becomes like a trampoline. As the energy comes down to front you bounce it off to pelvic floor with an upward intention and muscular contraction of your anus, genitals, and perineal area. Exhaling, shoot the energy back from your genitals and upward along the spine. As the orgasm energy glides up your spine, make your eyes turn up and great blisses rush in an upward direction through your body, through the head, and up, up, up, as if into a great space of light

It’s easier for women to do this process because orgasm is usually not an energy drain for them. Women are able to climax multiple times gaining tremendous energy from it. So, to my female

23 readers, I encourage you to relax, breathe, and have fun. It’s also very helpful to strengthen your PC/vaginal muscle and get in touch with your G/Sacred Spot.

When you have almost reached orgasm, after coming close several times and you’re ready to let go, recall from your mind the reality you want to create and energize it with focused intention. Make it vivid, exciting, big and beautiful.

When you orgasm, keep focused on the picture/creation and deliberately channel the orgasm into it. Just let it flow into the reality you want to create. Remember to keep breathing during the orgasm and breathe your orgasmic energy into your creation/ goal/ dream/ reality. Stay focused and hold the picture. Your body will do the rest.

You can repeat the process if you want to come to another orgasmic energy.

The power of the Tantra Sex will blow your mind as you master it!

Black Tantra Ash Ritual

When graveyard dirt is mentioned in a magical context, chances are good you'll get a lot of strange looks and questions. After all, it sounds a bit creepy, right? Who in their right mind goes around scooping up soil out of cemeteries?

Well, believe it or not, a lot of people. The use of graveyard dirt isn't all that odd in many magical traditions. In some forms of folk magic, for example, the magical connection of the dirt is more significant than just being from a grave. What's more important is the person who's inside the grave. Dirt from the grave of someone you loved could be used in love magic, while dirt from the burial site of a very wicked person might be incorporated into malevolent workings or curses. In other words, the dirt from the grave is a physical object that corresponds with the traits of the person buried beneath it.

For this ritual it is not so important who is in the grave, only that you collect soil from a graveyard.

After obtaining a small jar of soil, store it for several days to let it dry out.

When this is complete, wait until midnight. This ritual may be done at home. Get a cloth and write the following symbol on it:

Sprinkle the soil in the middle, turn off the lights, and recite the following:

“Help me, deceased ones, lend your power to my living energy so that I may use it in the physical realm.”

Repeat this at least 20 times before wrapping up the cloth (with the soil still in it) and burying it in the same graveyard to collected the soil from.

It’s that simple. The results may astonish you.

Cosmic Breath

1. Lie down or sit in a comfortable chair, maintaining good posture. Your body should be as relaxed as possible. Close your eyes. Scan your body for tension.

2. Pay attention to your breathing. Place one hand on the part of your chest or abdomen that seems to rise and fall the most with each breath. If this spot is in your chest you are not utilizing the lower part of your lungs.

3. Place both hands on your abdomen and follow your breathing, noticing how your abdomen rises and falls.

4. Breathe through your nose.

5. Notice if your chest is moving in harmony with your abdomen.

6. Now place one hand on your abdomen and one on your chest.

7. Inhale deeply and slowly through your nose into your abdomen. You should feel your abdomen

29 rise with this inhalation and your chest should move only a little.

8. Exhale through your mouth, keeping your mouth, tongue, and jaw relaxed.

9. Relax as you focus on the sound and feeling of long, slow, deep breaths.

Complete Natural Breathing

1. Sit or stand with good posture.

2. Breathe through your nose.

3. Inhale, filling first the lower part of your lungs then the middle part, then the upper part.

4. Hold your breath for a few seconds.

5. Exhale slowly. Relax your abdomen and chest.

Practice these two exercises, in whatever combination feels best for you, for ten minutes, twice a day.

The Four-Faced Brahma

The four faced Buddha at the Erawan Shrine, Bangkok has four faces but it isn't Buddha. It is

31 actually Lord Brahma who is one of the Trinity of Hindu Gods.

The other two are Lord Vishnu, the sustainer and Lord Siva the destroyer.

Brahma is said to be born from a lotus leaf sprouting from the navel of Vishnu.

The Thais call Brahma, Than Tao Maha Prom or Phra Phrom.

When Indian scholars spread Buddhism to Thailand, they brought with them Hindu culture and folklore, which has been inextricably linked with Thai culture and beliefs.

Brahma has four faces and eight hands; a feature that could have given rise to the name four faced Buddha. He is the god of creation, mercy and benevolence. He sits atop a lotus leaf; the lotus flower is commonly used for prayers at Thai shrines and altars.

The shrine of the four faced Buddha was named the Erawan Shrine after Erawan, Indra's three-headed elephant. The original version actually has 33 heads!

However Erawan is symbolically represented with three.

- The four faces symbolize the four books of the Vedas, the Hindu scriptures and the source of all knowledge in the creation of the universe.

- The eight hands, symbolize the omnipresence and power of Lord Brahma.

- The upper right hand carries a rosary, symbolizing the cycle of life from creation to death. The upper left hand carries the Vedas, symbolizing knowledge and intellect.

- The lower left hand carries a pot of water representing cosmic energy of creation. The lower right hand bestows grace and protection.

The golden swan, the mythical steed of Brahma, is also revered in Thai culture. The royal barge, Suphannahongsa was named after the golden swan, which has been the name of the King's personal barge since King Rama I.

Over the years, Brahma's knowledge and power has granted the wishes of many. Word of the power of this famous deity has spread far and wide and the

33 legend of the Erawan Shrine has been the source of hope and sustenance.

Thais and ethnic Chinese from SE Asia, Taiwan and Hong Kong, who are mainly Buddhists and Taoists, flock to the shrine to pray and seek the blessings of the four-faced Brahma.

The four faced statue at the Erawan Shrine is a Hindu legacy in Bangkok that has become a fusion of faiths.

Some practice a meditation called “The Fifth Face” that allegedly sends the practitioner into altered states of consciousness, allowing them to know things that under normal circumstances would be unknowable.

The meditation is performed in this manner:

Male sexual energy is often blue. Blue is also the color of relaxation. Close your eyes and relax until you can no longer feel your body (trance state). Breathe in the color blue and surround yourself with a blue light, then tune into a floating sensation. The blue light helps to achieve this. Just let go. This meditation can also take you to higher levels and other dimensions.

To follow up:

Relax and go into a trance state

Inhale and visualize white-gold energy entering through your third eye into your pineal gland.

Draw the energy in with each inhale, then brighten, and expand your pineal gland with the energy with each exhale.

The first few times you do this, affirm to yourself: "I am breathing in powerful white-gold energy that is safely stimulating my pineal gland."

When you are finished, feel the energy for a few minutes and meditate on it. It should be very pleasurable.

This meditation activates and empowers the pineal gland. The pineal gland is the psychic powerhouse of the brain. White-gold is the most powerful of all of the colors. It is the color of the Sun and this is one of the reasons the original religions worshipped the Sun.

The Devil’s Wind

Combine the following essential oils into a dropper bottle to create “The Devil’s Wind,” an aphrodisiac said to bypass women's resistance to new lovers.

10 drops lavender

5 drops marjoram

3 drops sweet basil

2 drops cedarwood

2 drops cypress

Powerful Sex Supplements

You don’t need to spend big bucks to boost your sex life. I am closing in on 40 and still perform well thanks to these three supplements:

Horny Goat Weed

Behind the funny name of horny goat weed stands a time-tested aphrodisiac that increases libido in men and women, and improves erectile function in men. Known also as Epimedium or Yin Yang Huo, horny goat weed was first described in ancient classical Chinese medicinal texts. Today, horny goat weed holds an important place in Traditional Chinese Medicine and is gaining popularity around the world.

Used by practitioners for over 2,000 years, horny goat weed is several species of epimedium, a leafy plant which grows in the wild, most abundantly at higher altitudes. The leaves of the plant contain a variety of flavonoids, polysaccharides, sterols and an alkaloid called magnaflorine. And while the exact way that horny goat weed works remains unknown, the plant has long been employed to restore sexual fire, boost erectile function, allay fatigue and alleviate menopausal discomfort.

Maca

Maca is a potent, ancient Peruvian superfood used by indigenous Andean societies as a source of nourishment and healing for thousands of years. To make Navitas Naturals Maca Powder, our farming partners hand-select the finest raw maca roots, which are gently dried and milled at low temperatures. This careful process preserves the complex nutrition of the raw superfood.

Vitamin B Complex

Vitamin B complex coordinates release of sex hormones in both genders. Vitamin B3 is responsible for anaerobic metabolism, which provides sexual energy and also increases blood flow to the genitals. Vitamin B6 controls prolactin that in turn controls levels of sexual enjoyment in men. Vitamin B12 levels are correlated to overall sex drive levels and arousal as well as histamine production – the main orgasm driver.

Sex Secrets of the Buddha

Reduced to essentials, the great debate about sex revolves, for many people, around the concept of sin. To the puritan, indulgence in sexual activity for the sake of pleasure is evil, wicked, or, as he tends to say, "sinful" (i.e., displeasing to God). To the permissivist (to coin an awkward but convenient term), this is nonsense. He probably rejects the term "sin" as meaningless, and not only sees nothing evil in sexual pleasure but regards it as, highly legitimate, perhaps as the highest pleasure there is and certainly as something to which, in principle at least, everybody has a right. Many people, coming from a more or less Christian background with at least some puritanical overtones, find the true Buddhist attitude to this problem rather difficult to see. Perhaps they have never even been given a clear explanation of it or, if they have, it may have seemed too technical for them, and they have not grasped the point. The point, in fact, is of considerable importance, so it is worthwhile attempting to make it clear. It involves a proper elementary grasp of what is meant by kamma — something which many people, who may have been "Buddhists" for years, have never had.

We may, however, perhaps begin more profitably by considering the word "sin." "Sin" to a Christian is primarily thought of as a breach of God's

40 commandments. This explanation is of course not wrong in terms of Christian theology, but is not applicable in Buddhism, where there are no such commandments that one can infringe. As already indicated, the so-called precepts are in fact undertakings to oneself, which is something different. They are more on a par with the instruction "Look both ways before you cross the road." Still there is much agreement between the content of the Five Precepts and some of the Ten Commandments, so it may be wise in many cases to behave accordingly, whichever formulation one follows. However, there is another rendering of the word sin itself which in fact (though less well-known) comes much closer to the Buddhist view of things. In the Bible, "sin" actually renders Hebrew and Greek words which literally mean "missing the mark," i.e., behaving inadequately or unskillfully. The sinner, then, is like an unskillful archer who misses his aim (could this be the real meaning of Zen and the Art of Archery?). But this comes, surely, very close to the idea of akusala kamma or "unskilled action" in Buddhism.

The Pali word kamma (Sanskrit karma) literally means "action" (i.e., volition: cetana), which can be either skilled (kusala) or unskilled (akusala). The results of action (kamma) accrue to the doer as vipaka, which is pleasant when the action was skilled, unpleasant when it was unskilled (if I look before I cross the road, I shall get across safely,

41 which is pleasant; if I don't look I may get run down, which is unpleasant). The feelings we experience are in fact of the nature of vipaka — they are dependent on past kamma. And of course we are continually creating fresh kamma for a good part of our time. It should therefore be noted that the feeling of pleasure (sexual or otherwise) is not an action, but a result. There is, therefore, nothing either "skillful" or "unskillful" about experiencing such a feeling. We should therefore not regard it as either "virtuous" or "sinful." So far, so good. Such pleasant feelings can be enjoyed with a clear conscience and no guilt feeling. If this were all, there would be no problem. The puritans would be routed and the permissivists justified. Unfortunately, there is another side to the matter. We may recall that a few years ago there was a song "Money is the Root of all Evil" Some people pointed out that not money, but the love for money is the root of all evil (well, of a lot of evil, anyway). And here is the snag. Sexual pleasure (like money) is not "evil" (or unskilled), but attachment to sexual pleasure (like the love of money) is. If we can experience the pleasure without attachment we are all right; if we become attached to it, we are not "hitting the mark." Now of course it is rather difficult (to put it mildly) to experience pleasure of any sort without feeling attached to it. But attachment is kamma, and unskilled kamma at that. And the results of that will inevitably, according to Buddhism, be something unpleasant in the future.

Many people will find this explanation novel. Some will find it puzzling. Some will undoubtedly reject it — with or without investigation — with the excuse that it is overly subtle, or arbitrary, or something of the sort. What they mean is, of course, that they find it inconvenient. But it will repay a lot of consideration and mindful investigation. Careful study, in fact, should show that it is the key to the whole problem. The matter can also be considered in terms of the law of Dependent Origination: "Contact is the basis for the arising of feeling; feeling... of craving; craving... of clinging;" etc., the ultimate outcome being of course the continued process of becoming, with all the sufferings entailed.

Thus, if we wish to adjudicate between the puritans and the permissivists, we cannot say that either side is entirely right. We might, however, suggest that the puritans are partly right for the wrong reasons. Sexual indulgence is not wicked, but it may be in some degree inadvisable. Most people will not feel able to refrain altogether (nor are they being urged to), but there is merit in moderation.

Dominance and Submission in Tantra

What is Tantric Bondage?

A spiritual practice combining rope with the body and its energies rather than the mind, seeking to achieve Enlightenment or the union with the 'One', Emptiness or the Divine.

For most of us it is sexual energy which is the easiest to find and experience and therefore to work with.

By seeing the unborn purity of existence in one's partner and through practices such as worshiping, touch, breathing together and sex we can move closer towards living a richer life, and on the way becoming better lovers.

Enlightenment is a term now so over used it has lost its meaning. As a verb rather than a noun describing some far off state we can see the gradual unfolding of seeing that which has become lost. An unveiling of the inherent knowing that we all have, but have forgotten. A brightening of those areas of life which have darkened through time.

Why rope?

Rope can be so much more than a tool used for restraint. By adopting the traditional eastern preference for natural fibre rope such as jute or hemp and drawing from the sensual art of kinbaku (Japanese bondage) the flowing ties and seductive acts of control and receiving greatly enhance the beautiful structures of western tantra.

Imagine receiving a gentle massage from your lover. Now imagine receiving a gentle loving massage after they have bound your hands and feet with equal care. Now you are helpless and now you can really receive!

And yet tantric bondage is so much more than this. With rope being an extension of the hands the capacity to touch, embrace and hold is infinitely extended. The possibilities are endless Sexual Energy

Sexual energy is for some a challenging concept, vague and distant. For others, it is easily felt. On a basic level it is the drive to procreate, shared by most of the animal kingdom. On a more profound level it is the life giving force of the entire universe. We are able to connect with sexual energy in the 4 practices

45 of giving receiving taking and offering. Each has a different quality and it is likely that habitually we rarely ever use more than one of these at a time.

By becoming familiar with these differing motivating energies in ourselves and our partner we can vary the feel of each rope session, thereby heightening the shared experience. Tuning into our energy and that of our partner we move closer to the unified state symbolized in the yab yum posture with the lovers' chakras perfectly aligned and becoming one, commonly found in tantric art.

As we begin to engage with and learn to direct sexual energy we are already closer to communing with the great mystery of life itself.

Surrender

Surrendering, or completely letting go is a challenge for us all in this ego driven world. To fully receive the loving touch of a partner can be a transformative experience and one which is all so often overlooked in the rush to gain personal satisfaction, pleasure or sexual release.

I have found that the added application of rope based bondage with its sensual application and

46 powerful holding aspect can contribute and deepen the experience of surrender. With this the traditional roles of dominant and submissive become less important, allowing selfless giver and surrendered recipient to merge into a shared experience of togetherness.

This will help you bind arms and legs:

First, the lark’s head:

Then:

Four-Pointed Star Ritual

This ritual is meant to bind someone to you forever.

You will need 4 lengths of rope, and 6 candles – 3 red, 3 black.

You’ll also need a place to tie the rope off, whether that’s the end of a bed or some other object.

Bind your partner like this:

Make sure you have something underneath the candles other than your best sheets or comforter!

Slowly caress your partner all over, until they are stimulated enough to insert a tantric wand (the wand was explained in Black Magic Tantra 1, and we’ll go over it again briefly in a moment).

Work the wand back and forth in a way that pleases your partner.

As the candles start to melt, pour the wax over your partner. The red wax should go over the breasts, while the black wax should go near the genitals.

Repeat this to create as many orgasms as possible over 20-30 minutes.

The tantric wand may be purchased at the following stores: http://www.tantranova.com/intimacy- products/tantranova-products/products-crystal- wand.html http://www.sourcetantra.com/Product/5

Tantric Entity Creation

The goal of entity creation, for the purposes of this book, are to enhance your sexual power and attract more partners to you – or the partner of your dreams.

An entity is basically something that has being.

Magic is something like bending reality to fit your will.

Creating is bringing something into being.

Basically, creating magical entities is bringing something that bends reality into being. Now, defining how to do that is the hard part.

This is far simpler than the definition given by Cunningham, Ellwod, and Wagener:

A vital principle held to give life to an immaterial essence, which has been created to have a self- contained and distinct existence with a conceptual reality, by the deliberate effort of personifying segregated thoughts and emotions.

The above definition is far too complicated and empty to use for the purposes of this book.

"Entities" are simply "things that are." Whether they obtain a "conceptual reality," "distinct existence," or any level of "personification" is entirely up to the magician. They can be as complicated as a "corporate entity" like McDonald's or as simple as a can opener.

Entities are also often called "Servitors" or "Egregores." The word "Egregore" deals primarily with group-work (it literally means "spirit of the group," and mini-egregores are created in every group ritual), and they can be created and "fed" by a number of people. "Servitor" literally means "attendant" or "one who serves," but for our purposes, they're things created by an individual to do some sort of task.

Entities are created for reasons. These reasons are defined by the magician. Some examples include:

1. Preventing unauthorized entry 2. Keeping you practicing at a skill 3. Keeping you involved in personal ritual or meditation 4. Storing energy

5. Drawing attention to you 6. Remote viewing 7. Keeping beer cold or preventing burnt toast 8. Alarm clock/reminding

An easy process is to look at your goal, the results you want, and then distilling that into a statement of intent. This entity will deal with decreasing your homework load:

1. Goal: What you want, generally speaking ("I want to have less homework")

2. Results: What you want, specifically ("Dr. Gregory will assign less homework each day")

3. Statement of Intent: What do you intend this entity to do, and how will it go about doing it? ("This entity should cause me to have less homework by increasing the perception that my History 322 class is overworked and learns more from lectures, causing Dr. Gregory to assign less homework.")

Once you have the statement of intent, drawn from a synthesis of the goal and the results, you need to distill down the statement into a very basic, very real statement that finds the most important elements of the statement and accentuates them.

4. Distilled Statement of Intent: An accentuation of important elements of the statement of intent ("Decrease Homework from Gregory"). This statement includes all the important parts, and doesn't need to be nearly as specific because it comes from the Statement of Intent. We will become less and less specific.

Now, you have a choice. You can make a sigil, or you can make an entity. The entity will be more able to "think on its feet" and respond to various stimuli and events, as they have an actual "being."

Because of that, we're going to make an entity, not a sigil (I'll be happy to discuss sigils later with anyone interested).

5. Distill a Name for Your Entity: This basically means that we need to scramble the name up and make it easier to sigilize and/or call on. ("Gerg Nwodemoh") In this case, we want to name the entity in a way that we can call on it verbally when need be, but also so that we can eventually sigilize it. Here, I've taken the statement of intent we distilled, and made it shorter: Home Down Greg. I inverted the letters (i.e. wrote it backwards), and came up with gerg nwod emoh. I made it into two names, and I now have a name for my entity.

On occasion, you might need to insert letters or shuffle them around a bit. This becomes especially important when you end up with too many or too few vowels or consonants. Feel free to add to them or shuffle the letters around to make sense.

6. Create an Appearance: What does your entity look like? Write a description, draw a picture, or come up with a history/bio for the entity. I suggest Spicoli from Fast Times at Ridgemont High for our homework entity.

Think about what it looks like, what it wears. Is it anthropomorphic? Is it some sort of category jam like half-bunny, half-human for speed during a race? Does it have elemental features? What is it about the entity that helps it work?

Vengeance entities might have a hand that is a hammer

Money entities might wear a good suit and carry a fat checkbook

Anger management entities might be made of sponge or rubber

Dating entities might be walking phonebooks with highlighters

7. Give it a Number of Abilities: These abilities are methods for accomplishing its tasks.

They may include methods of interaction with items, altering reality, or relaying information.

Cunningham indicates that these "Magickal Abilities" should be shallow things, primarily concerned with how the entity looks and its biography or history. I group that more logically under "appearance". Abilities deal with the tools available to help in the process of getting things done.

Some good abilities include (give as many as you wish; this is, after all, your entity):

"Netwalk" or experience the internet

Alter perceptions or reality in various ways

Work underwater

Fly (move quickly, a common trait in ancient daemones)

Persuasion

Remain invisible

It may sound like you're creating a D&D character (and the abilities section of a role playing guide might give you all sorts of neat ideas, actually), but remember, it's important to include ways your entity can interact with the world around it. Because it exists in this world, it must play by this world's rules.

8. Give it a Touchstone, Housing, or Physical Manifestation: Entities need a place to live, too. Maybe a pencil case or textbook for our homework entity.

Good options include the artistic human posable figures, which can be incised with the sigil or name of the entity, as well as little craft houses you find at craft stores. Amulets, boxes, books, swords, and pens are all potential touchstones for the entity. Entities can also roam freely, but having a housing for the entity will help in contacting it.

9. Energy sources/feeding: How will it obtain energy? In order to do its work, it must spend energy, so replenishing that energy is vital. The creative process behind creating homework to

59 assign might be an ideal source of food for this entity.

The terms "feeding" and "energy sources" generally rely on an uncomfortably "New Age" approach to magic and energy transference. I prefer to think of this in terms of "Where does the raw potential for energy conversion come from?" but that's too long to write. Like all things that expend energy, entities must ingest energy to convert as well. Because they don't eat food (generally speaking), other methods of ingestion must occur.

Generally speaking, you can do this in a number of ways:

"Spending time with your entity" i. Get to know it ii. Put energy into it iii. Develop a link with it. You can also give your entity some freedom: make it a hunter and give it a territory.

Mockinga, my "No K in Magic" entity has the following inputs:

It hunts the "K's" in "magic"

Territories include: i. The Internet ii. Lewellyn Worldwide

10. Lifespan/Expiration Date: It may sound cruel, but you should expect your entity to eventually expire. I suggest the end of the quarter for this entity.

It's often been said that if you leave a servitor around and don't kill it off, it will haunt around like an energy vampire and seek out whatever it can in order to obtain some food. However it works out, it's just cruel to leave a servitor adrift with no purpose, or no way to fulfill its purpose. Set an expiration date, and kill it. I've heard serious stories from credible witnesses who have said that lost servitors have been mistaken for deities and worshipped, drawing in new power that way. Believe them or not, an unattached servitor is dangerous.

11. Method of Dissolution/Kill Command: Perhaps more cruel sounding is the idea of a "Kill Command," but it is important to have a way of destroying the entity if either a) your will changes, or b) it becomes no longer useful. Slamming your main textbook shut three times while chanting "Die, Die, Die!" might be a good method.

The kill command can be anything you want. Just be sure you don't say it accidentally. And make sure it's written down. It's more important to remember the kill command than the animation command, as Eucrates discovered.

12. Sigilization or Symbol: What we're looking for here is a specific sigil that can be fired during the ritual to animate or create the entity. The sigil is generally drawn from the name of the entity in some way, though not always. Here, I would suggest taking the letters of the name and putting them in some simple arrangement:

Sigilization is fairly easy, and can be done in a number of ways. I recommend Fireclowns Sigilization Basics for the Confused if you're... confused.

13. Associations: A number of magicians find the associations of moon phase, day of the week, deities, hours, etc. all to be very helpful. Fill in as many as you think will help. For this entity, I suggest "dusk till dawn" as the primary time (as that's when most of us are doing our homework), a waning moon (to promote reductions), the color yellow (for the mind) and the element of air (for clear thought).

Associations are all well and good, but they're not required. I do recommend that you get as many going as possible, merely because the associations will give you a stronger connection to the entity you create. Don't worry about getting it "right," honestly. Whatever you associate with various parts of the entity and whatever reasons you give will be valid enough.

14. Working out the Ritual: Generally speaking, the ritual is up to the person doing the work.

Entities can be fired much like sigils (i.e. via Wank Theory or other gnosis-inducing processes). Staying up late one night over homework and masturbating to orgasm and ejaculating all over your book while visualizing the entity's sigil might be ideal for this entity.

Rituals can be done in a number of ways, but Phil Hine's SPLIFF option is probably the best: S - Statement of intent P - Pathways available? L - Link intent to symbolic carrier I - Intense Gnosis/Indifferent Vacuity F - Fire F - Forget

Basically, though, when you reach that point of vacuity, connection, or gnosis, that's when you want to send the entity out. However you reach that is up to you, as is how you send it out. 15. Note What Went Right . . . And Wrong! I cannot stress enough the importance of noting your results. Include anything weird that happened during creation, what results came about, what problems you encountered, what questions occurred to you, and anything else that might be useful.

Entity Creation Worksheet Adapted from Creating Magickal Entities by Cunningham, Ellwood, and Wagener

Date: ____/____/______

Goal/Desire/Intent: ______

Desired Results: ______

Statement of Intent: ______

Abbreviated/Distilled/Final Statement of Intent: ______

Entity Name: ______Entity Appearance: ______

Magical Abilities: ______

______

Touchstone/Housing/Physical Manifestation: ______Energy Source/Feeding: ______

Lifespan/Ending Date: ______Method of Dissolution/Kill Command: ______

Sigilization/Symbol:

Colours: ______Plants: ______

Fragrance: ______Moon Phase: ・・ New ・・ Waxing ・・ Full ・・ Waning ・・ Eclipsed ・・ Other: ______

Day of Week: ・・ Monday ・・ Tuesday ・・ Wednesday ・・ Thursday ・・ Friday ・・ Saturday ・・ Sunday

・・Multiple: ______Hour: ______Associated Numbers or Letters: ______Associated Deities, Sepherot, Body Parts, or Tarot Cards: ______Associated Elements: ______Day/Time of Creation: ______Tools required: ______11 Notes:

______Results: ______Problems: ______Questions: ______

______Other: ______

Evil Mantras

Before performing any of these the following steps should be taken:

It is a good idea to always bathe before ritual. This shows respect.

Light your incense and let it burn 10-15 minutes to fill the room.

Write any prayers, thanksgivings and/or requests out on clean paper.

Light your candles. [If you are using candle holders, they should be silver].

Fill your chalice with wine or some other drink [your chalice should be silver].

Dress for ritual. If you don't have a ritual robe, try to wear all black, if possible. Make sure your clothes are clean.

Cleansing Mantra: om namo rama ka dhanush lakshman ka ban

71 aankh dard kare to lakshman kumar ki aan

Bring Forth The Evil Eye: om namo satyanam aadesh guru ko om namo najar jaha par pir n jani bole chhal so amrut vani kaho nagar kaha te aai jaha ki thhor tohi kawn batai kawn jat teri kaha thham kisaki beti kaha tero nam kaha udi kaha ki jaya jaisi hoi sunauaaya telan tamolan chuhadi chamari kayathani khatharani kumhari mahat rani raja ki rani jako dosh tahi sir par pade jahar pir najar se rakha kare meri bhakti guru ki shakti furo mantra ishwari vacha

Mantra for attraction (print this and carry with you!): ॐ अमकु -नाना ॐ नमो वाय-ु सनवू े झिटित आकषयर् - आकषयर् वाहा।"

िविध- के सर, कतुरी, गोरोचन, रक्त-चदन, वेत-चदन, अबर, कपूरर् और तुलसी की जड़ को िघस या पीसकर याही बनाए। उससे वादश-दल-कलम जैसा ‘यत्र’ िलखकर उसके मय म, जहाँ पराग रहता है, उक्त मत्र को िलखे। ‘अमकु ’ के थान पर ‘साय’ का नाम िलखे। बारह दल म क्रमशः िनन मत्र िलखे-

१. हनुमत े नमः, २. अजनी-सनवू े नमः, ३. वायु-पुत्राय नमः, ४. महा-बलाय नमः, ५. ीरामेटाय नमः, ६. फागुन-सखाय नमः, ७. िपङ्गाक्षाय नमः, ८. अिमत-िवक्रमाय नमः, ९. उदिध-क्रमणाय नमः, १०. सीता-शोक-िवनाशकाय नमः, ११. लमण-प्राण-दाय नमः और १२. दश-मखु -दप-र् हराय नमः।

यत्र की प्राण-प्रितठा करके षोडशोपचार पूजन करते हुए उक्त मत्र का ११००० जप कर। ब्रमचय र् का पालन करते हुए लाल चदन या तुलसी की माला से जप कर। आकषणर् हेतु अित प्रभावकारी है

Chakras Explained

In this section we will identify every individual Chakra, and identify its Mantra. We will start at the bottom and rise from there.

Muladhara, our First Chakra, records our experiences that deal with our physical health and financial well being.

Since these can be considered as two defining points for survival, it is critical that we have a clear relationship with our First Chakra, as it is the foundation for all other Chakras. Also, when looked at from the perspective of its defining characteristics; one can agree that when our own health and financial situations are unstable, everything else in our life becomes unstable as well.

The Mantra for our First Chakra is LAM. [Pronounced as LAUM]

Svadhisthana, our Second Chakra, is the location where all of our sexual experiences are recorded, and this Chakra in itself determines our own level of sexuality.

Most likely, if you are reading this, you are a normal human like the rest and are subject to the natural human desires that are embedded in our energy, and the survival aspect of our genealogy. While celibacy can be recommended, but may not often the first choice for one when considering to balance this Chakra, it can also be approached with

75 considering and observing how you give and share yourself, both your physical body and your energy.

The Mantra for our Second Chakra is VAM. [Pronounced as VAHM]

Manipura, our Third Chakra, aligns with our emotional intelligence.

Whether you consider yourself to be emotional or not, we all experience emotions and they are an essential part of our well-being, and our survival. Being able to express or use your emotions is just as important as using your eyes to see or your hands to touch. It is emotional intelligence that allows us to properly use our emotions in any given scenario— happy or sad, fast or slow, empty or full. This emotional intelligence is fully expressed in the ability to choose and make choices—from choosing ‘that apple’ amongst the pile that stands before you in the supermarket, to picking the right partner in friendship, business or love.

When we are in alignment with the understanding our emotions and their motivations, we can quite possibly make clearer choices, or at the very least, be able to identify that we do indeed have choices in all aspects of our lives.

The Mantra for our Third Chakra is RAM. [Pronounced RAHM]

Anahata, our Fourth Chakra can simply be stated as our ability to love others and ourselves.

Essentially, it is the recording of our experiences of love. Great happiness and great pain, when in relation to love and others, is the main component of the fourth Chakra. If you are open in this Chakra, you know how to love—be it small or large, you understand the definition of love and can see things in the most beautiful of life’s light.

If you are closed in this Chakra, you find difficulty finding and feeling love for others, love for life, and most especially you have a hard time feeling love for yourself. The biggest lesson that lies within the Fourth Chakra is that once you expect things in life, such as love, all that love you desire vanishes and loses the quality that defines it.

The Mantra for our Fourth Chakra is YAM. [Pronounced YAHM]

Vishuddha, our Fifth Chakra completely aligns with your self-realization and your ability to fulfill that potential.

While you can have a life that is bursting with experiences, if you cannot articulate, share or verbally identify those experiences with yourself or others, you are missing the boat on fully expressing yourself in this world. This expression can manifest in the forms of creative expression in visual art, music, poetry or even insightful media content sharing.

When looking at this from a sensory point of view, both speaking and listening are paired functions of this Chakra. If you find yourself wanting to interject or interrupt someone who is speaking to you, or even if you find yourself not actively listening to a conversation being directed your way, you can work to balance this Chakra and also remember that the words ‘silent’ and ‘listen” both contain the same exact letters, but are only arranged in a different order.

The Mantra for our Fifth Chakra is HAM. [Pronounced HAHM]

Ajna, our Sixth Chakra, completely aligns with our own personal truth and purpose.

It creates the visions that can generate action and transformation in our lives. These actions generated within the Sixth Chakra are what grow into physical manifestation in our lives. When seeing things in your mind’s eye, it is important that you can see these actions or things as being real—without them actually existing on the physical plane, (yet!).

The thoughts that are most clear in our mind’s eye are also the one’s that are not enveloped with pre- conceived notions. Emotional investment is not connected with our Third Eye thinking. These thoughts can be considered to be clean thinking, or what I like to call clean visualizing.

The Mantra for our Sixth Chakra is AUM. [Pronounced AH-UHM]

Sahasrara, our Seventh Chakra, is at the crown of the head and covers it like a hat.

We wear hats in cold weather to prevent heat escaping our bodies and can use this image as a metaphor when talking about our Seventh Chakra. Our intuitive energy can escape us if this Chakra is

79 out of balance. The location, also being the highest part of the physical body, is what governs our thoughts and symbolizes the teacher, or guru, within each of us.

As we begin to find more alignment and understanding of our thoughts, as a witness to ourselves, we realize the power of our thoughts— about ourselves, others, and the greater world that surrounds us. These thoughts create what we understand and define as our life, or our universe. Once we begin to gain more control over our thoughts, this harnessed energy links to all the lower chakras and optimizes each of their capabilities and powers.

If the lower chakras are mostly unstable, it is impossible to find clarity and stability in the Seventh Chakra. If your crown chakra is the roof of your temple, or body—the lower foundation and walls that support it must be in balance in order to support your higher thinking and self-awareness.

In addition, when your cap or roof is properly constructed, it can act as an antenna to receive higher wisdom that is considered to vibrate at a greater frequency, and ultimately complete one’s

80 ability to access optimal vitality and universal connection.

The Mantra for our Seventh Chakra is OM.

Connecting the Chakras Sexually

Using these seven chakra affirmations can open the flow of energy throughout the body and enhance sexual experiences by building trust, acceptance, appreciation, unconditional love, positive expression, harmony and connection.

1. Root Chakra: Trust

The root chakra, the foundation of the human energy system, governs our basic needs for safety and security. Located at the base of the spine, it is associated with the color red. A healthy and open root chakra is required for all sexual connections because we must be willing to trust our partners. When we are not fundamentally feeling safe and secure, we will struggle to connect and to share our energies in a meaningful way with other human beings.

Visualize deep red light flowing through the base of your spine as you repeat the affirmation to yourself, “I trust that I am safe with my partner.”

2. Sacral Chakra: Acceptance

Sitting between the root chakra and belly button is the sacral chakra, which governs the sex organs and is associated with the color orange. It can get bogged down with the feelings of guilt and shame that are often associated with sexuality and sexual trauma. It is possible to clear sacral chakra blockages by forgiving yourself and others, and accepting yourself as a sexual being.

Visualize a bright orange light flowing through your sacrum as you repeat, “I accept my sexuality and I forgive any past sexual traumas.”

3. Solar Plexus Chakra: Appreciation

The solar plexus chakra sits above the belly button and below the sternum, and pertains to personal power and vitality. It governs the stomach organs and is associated with the color yellow. When the solar plexus is clear, we can have generous, unselfish ego-free sex without expectations. We will be opened to sexual gratitude and appreciation. Blockages in the solar plexus can cause us to be withholding or controlling over the sexual experience.

Visualize clear yellow light flowing through your stomach as you repeat, “I appreciate my sexuality and my partner’s sexuality.”

4. Heart Chakra: Unconditional Love

The heart chakra governs our ability to love. It sits over the breastbone and is associated with the color green. Blockages in the heart chakra can be linked to fear of loving someone else and fear of loving ourselves, both of which lead to disconnected lovemaking. Clearing these blockages and opening the heart space should allow for profoundly deeper, more passionate sex.

Visualize vibrant green light flowing through your heart as you repeat, “I am open to giving and receiving unconditional love.”

5. Throat Chakra: Positive Expression

The throat chakra governs self-expression, esteem and creativity. It is situated over the throat, and it is associated with the color blue. Sex is undoubtedly a form of self-expression, and when your throat chakra is clear, your sexual expression should feel positive, authentic and creative. When the throat

84 chakra is blocked, sexual expression may feel dull and unexciting.

Visualize clear blue light flowing through your throat as you repeat, “I express my sexuality in a positive way.”

6. Third Eye Chakra: Harmony

The third-eye governs intuition, wisdom and clairvoyance. It sits in the middle of your brow just above your eyes and is associated with the color indigo. Amazing sex happens when we give ourselves permission to trust our intuition and connect on a deeper level beyond what is visible in the physical realm. When the third eye is clear, we can find ourselves flowing in harmony with our sexual partners, but when it's blocked, we may struggle to reach this degree of intimacy.

Visualize deep indigo-blue light flowing through your forehead as you repeat “I experience harmony with my partner.”

7. Crown Chakra: Connection

Located above the top of the head and colored as violet or white, the crown chakra reflects the seat of

85 our spirituality, the pure essence of our divinity, and our connection to all living things. When the crown chakra is open, we can completely lose ourselves during sex and have a “God-head” like orgasmic experience, merging our energy with our partner and surrendering to all that is. When the crown chakra is blocked, it will be more difficult to obtain this extreme ecstatic release.

Visualize vivid violet light flowing out of the top of your head as you repeat, “I am sexually connected and divine.”

The Yoni Tantra

Many Western commentators have alleged that the ‘‘secret sadhana (means of accomplishing something)’’ was veiled by a twilight language, but the Yoni Tantra explodes this myth. Kaulas (family or self-contained unit) were the unlikeliest folk to mince words and the consumption of the yoni tattva- ---a mixture of menses and semen----is here described in the clearest of terms.

Whilst ritual sexual intercourse is often alluded to in Kaula and Éri tantras, there are only a few of these in which yoni tattva is mentioned. Yoni Tantra could be described as a eulogy of the yoni and the yoni tattva.

As long ago as 1913, some details relating to this matter were published in Arthur Avalon’s Hymn to Kali (Luzac, 1913). The matter was obviously held to be highly sensitive and parts of a commentary relating to consumption of the yoni tattva are left untranslated.

The first English reference to the consumption of menses and semen seems to be in the Indian magazine Values, Vol XIX No 5. In an article entitled

The Occult World of a Tantrik Guru, by a representative of the Uttara Kaula sampradaya, this matter is discussed clearly and unequivocally.

Other English books have been discovered relating to this subject. The first is Elizabeth Sharpe’s Secrets of the Kaula Circle (Luzac 1936), a factional account, which, while not spelling out the dark details, nevertheless showers hints and tips on the reader.

Kenneth Grant, in his Aleister Crowley and the Hidden God (Muller Ltd) refers to the process in oblique and mysterious ways, relating the process to Aleister Crowley’s membership of the masonic group Ordo Templi Orientis.

Crowley, in his Confessions (Cape, 1968) alludes to this matter, saying: ‘‘The OTO is in possession of one supreme secret.’’

From Crowley’s diaries, it is evident that the secret he refers to is the consumption of the yoni tattva.

The German founders of the Ordo Templi Orientis claimed to have Indian or tantrik gurus, but it is impossible to prove this link.

It is, however, not impossible that the works of Sir John Woodroffe (Arthur Avalon) were the main inspiration of Crowley’s ‘‘supreme secret’’. It is certainly quite extraordinary that Crowley never mentions the books of John Woodroffe, although it is certain he must have known of them.

The earliest reference to yoni tattva in Kaula tantra seems to be in the Kaulajnananirnaya of Matsyendranath (Prachya Prakashan, Benares, 1986):

‘‘In Kaula Agama, the five pure and eternal substances are ash, wife’s nectar, semen, menstrual blood and ghee mixed together. In occasional rites and in acts of Kama Siddhi, the great discharge is without doubt and most certainly what one should do in Kaula Agama.

One should always consume the physical blood and semen.

Dearest One, this is the oblation of the Yoginis and the Siddhas’’.

‘‘A brahmin goes to heaven by endless washing of the feet and mouth, whereas a person repeatedly making a forehead mark of Kunda, Gola or Udbhava

89 menses destroys various ailments such as leprosy and smallpox and is free from all disease in the same way that a serpent sloughs its skin.’’

‘‘Blood is the female (Vama) elixir. Mixed with wine and semen, it is the Absolute.’’

Other Kaula tantras deal with the subject of menstrual blood in very plain terms. Matrikabheda Tantra (Sothis Weirdglow 1983) describes the different types:

‘‘Éri Éankara said: The first menses appearing in a woman who has lost her virginity is Svayambhu blood. In a maiden born of a married woman and begotten by another man, that which arises is Kunda menses, the substance causing the granting of any desire. DeveÚi, a maiden begotten by a widow gives rise to Gola menses, which subdues gods. The menses arising in the first period after a virgin becomes a married woman is the all bewildering Svapushpa.”

The very first chapter of the MT mentions a substance called sambal, described in the commentary as a woman’s menstrual discharge. This substance allows the tantric adept to perform various sorts of alchemical operations.

Vajrayana is a cult of Tibetan lamaism. In the Candamaharosana Tantra (Harvard Oriental Series, 1976), the Lord Chandamaharoshana says:

‘‘Optionally, the yogin may secrete or not secrete, having his mind solely on pleasure. If he does, he should lick the Lotus, on his knees. And he should eat with his tongue the white and red of the Lotus. And he should inhale it through a pipe in the nose, to increase his power.’’

Many points of contact exist between the texts of the Vajrayana and Indian Kaula cults. Matsyendranath, author of the KJN, is also, according to some accounts, the founder of both Vajrayana and Kaula traditions. He is also the human progenitor of the Natha traditions.

The Kaulavali Nirnaya, edited by Sir John Woodroffe, is a digest of other Kaula tantras. Summarising chapter 18, Sir John paraphrases the tantra:

‘‘There are people who regard semen and menstrual fluid with disgust, but they forget that the body by which they hope to attain Liberation is composed of these two forms of matter, that the marrow, bone and tendons have come from the father and the skin, flesh and blood from the mother. It further says that

91 there is no reason for man’s disgust for excreta or urine, for these are nothing but food or drink which has undergone some change and contains living creatures and the Brahman substance is not absent Therefrom. All things are pure. It is one’s mentality which is evil.’’

Svecchachara - This Sanskrit word means a spiritual state in which an individual may act according to her or his own will. As she or he is Éiva incarnate, there can be no morality, but only freedom from the rules of the pasu or herd-person who is fettered by the mind:

Here are other Yoni Tantra highlights:

“A yantra of yoni shape should be drawn on the ground and the mantra recited. O Devi, after reading the kavaca, a person should recite the 1000 names. He becomes a son to Kalika and liberated. Offering meat in a deserted place and repeating the mantra and the stotra, a man becomes a lord of yoga.”

“‘Women are heaven; women are dharma; and women are the highest penance. Women are Buddha; women are the Sangha; and women are the perfection of Wisdom.’’

"The sin acquired in a myriad of births is instantly destroyed if one should worship, offering into the yoni aperture. Combining semen with menses or svayambhu menses and taking this in the hand, carefully offer it into the Yoni."

"In the mutual friction of the linga and yoni is great sadhana. The greatest thing in mantra recitation and sadhana is the outflow of semen and vaginal emission.

The powerful sadhaka, following the rule, should offer the augmented substance to the yoni region after mixing the semen and yoni tattva together."

"If a person should gaze at a yoni while ritually bathing, his life becomes fruitful. There is no doubt of this. One should look at one’s partner’s yoni, at another woman’s yoni, the yoni of a maiden----in the absence of a maiden’s yoni one should gaze reverentially at the yoni of a pupil."

Tantric Glossary

Throughout this book you’ve learned many shortcuts to success with Tantra – but it always helps to be able to “talk the talk.” In that spirit here is an extensive glossary of Tantric terms:

ABHAYA—An upright mudra, the hand-gesture of dispelling fear, giving protection and bestowing benediction.

ADHIKARA—A disciple’s competency or moral fitness to practice the secret ritual.

ADYA SAKTI—The Primal Energy.

AGAMAS—Sacred Tantrik scripture dealing with rites, dharma, and cosmology.

AGNI—The fire-god: one of the elements of the physical world, fire.

AIRAVATA—The celestial white elephant with six trunks, vehicle of the Vedic god Indra.

AJAPA MANTRA—The involuntary prayer, “Hang- sah, Hang-sah,” made by incoming and outgoing

94 breath. It corresponds to the cosmic creative process by which the entire universe is breathed forth at intervals and then withdrawn.

AJNA—The sixth chakra or center of consciousness in the subtle body, situated between the eyebrows. It is sometimes called the Third Eye. Two wing-like “petals” or subtle channels emanate from it.

AKASHA—Ether; an invisible manifestation of primordial substance, which pervades the entire universe as its substratum; region of pure consciousness.

ANAHATA SARDA—unstuck sound.

ANAHATA—The fourth chakra or center of consciousness, situated in the cardiac region. It is sometimes called the “heart lotus.” Twelve mystic ducts or “petals” emanate from it.

ANANDA—Essential principle of joy, bliss, spiritual ecstasy.

ANANDAMAYA—The most subtle “bliss-formed” sheath (kosa) of the causal body, the sphere of the all-transcendent blissful consciousness.

ANANTA—Meaning “endless” serpent, often identified with Sesha, another great Naga (naga=serpent), whose thousands heads fan out in a mighty hood, forming the couch of Vishnu who reclines on his coils in trance-sleep, an archetype of the unconscious.

ANIMA—Power to become small as an atom through Tantra.

ANJALI—The mudra in which the two hands extended upwards are held palm to palm.

ANNAMAYA-KOSA—The “food-formed” sheath of the gross body (sthula sarira) made up of five gross elements or bhuta—earth, water, fire, air, ether— which are resolved again into their initial states after death.

ANUSVARA—An extended nasalized sound of the Sanskrit alphabet; An unpronounceable “vibration” capable of articulation in conjunction with a letter of the alphabet; represented as a semi-circle in which a dot symbolizing the bindu is inserted.

APANA—One of the energies that goes downwards, controlling the vital air in the abdominal region.

AP—The material element of water.

ARDHACANDRA—A sound-level above the Ajna chakra. In the gradual elimination of differentiation experienced by the adept, on the sonic level upward from the Ajna chakra, the Ardhacandra resonance is symbolized by the half moon.

ARDHANARISVARA—The androgynous form of Shiva.

ASANA—Posture assumed in the practice of Maithuna.

ASRAMA—A hermitage or dwelling place dedicated to spiritual pursuits.

ASVANI—A mudra (or bandha) consisting of the contraction of internal organs to seal the occult orifices of the body and bring vital centres under control; performance of secret “internal” acts while the yogic position is steadily maintained.

AUM—The three sounds which compose the root mantra, Om.

AVADHUTA—A rebel renunciate.

AVATARA—A divine Incarnation.

AYURVEDA—Ancient Indian medical system based on the Vedas.

BANDHA—Muscular flexion, a practice in which certain organs of the body are “locked” in a position.

BANOWA—A Tibetan word encompassing the Yoga of Ascendancy, by which the yogi can influence men, animals and inanimate objects.

BARDO—A Tibetan word meaning the intermediate state of the discarnate ego, between death and rebirth.

BHAGASANA—A sexual posture in which the male member is “locked” in prolonged erection inside the yoni of a female partner while the female works the muscles of the vaginal area and the pair unite in a strong mental focus specified by the ritual practiced.

BHAIRAVA—Destructive aspect of Shiva.

BHAIRAVI—A female guru. It is considered ideal to be initiated by a Bhairavi. Tantrics perform group sexual rituals of many asanas known as Chakra-Puja

98 or “circle worship” of which Bhairavi-chakra is one of the most important.

BHAKTI-YOGA—realization through love and devotion; intense desire and will for union with one’s chosen deity.

BHAVA—Emotion: specifically the aesthetic state or feeling which enlivens the senses, the vehicle of rasa.

BHAVANA—Meditation.

BHOGA—Enjoyment.

BHUTA—Any of five elemental condition of matter.

BHUTADI—Rudimentary matter devoid of any physical substance.

BHUTA-SUDHI—Purification of the gross physical aspects during ritual.

BIJA MANTRA—A seed sound, produced from the hidden power or primordial shakti. Tantrik texts say the universe evolved out of the fifty original bija mantras, which correspond to the fifty letters of the Sanskrit alphabet.

BINDU—Dot: a sacred symbol of the universe in its unmanifested form.

BRAHMA KNOT—A psychic blockage in the subtle body. To clear this knot at the time of the rising of Kundalini is to get established in totality.

BRAHMA-NADI—The central psychic channel sushumna, through which the ascent of the Kundalini takes place.

BRAHMAN—The Absolute Reality, transcendental or pure consciousness, not to be confused with Brahma.

BRAHMA-RUDHRA—The “gateway of Brahma,” an aperture in the crown of the head, through which the soul may leave the body (also Brahmarandhra).

BRAHMA—The god of creation in the Hindu religion.

BUDDHI—The principle of intelligence; that intelligence which reveals knowledge of the cosmic unity.

CHAITANYA—Pure consciousness.

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CHAKINI SAKTI—Or Rakini Sakti, is the power of Vishnu, the presiding deity of the Svadishthana chakra.

CHAKRA-PUJA—Literally, “circle worship” the group ritual of union, performed collectively by a circle of Tanrtic initiates. The rite is designated Panchamakara or “five sacrifices.”

CHAKRASANA—Sexual poses associated with rituals of the chakras. Also used to represent the sexual circle pose or ritual.

CHAKRAS—Centers of consciousness and psychic energy in the body. The word chakra means “wheel” in Sanskrit. There are many chakras in the body, including several major chakras along the median of the body (along the spine) and on the hands, feet, knees, and other body areas.

CHAKRESVARA—Leader of the Chakra-Puja, the communal ritual of union.

CHINNAMASTA—One of the Mahavidyas, Devi in her destructive and creative aspect, signifying apparent dessolution and return to the First Cause.

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CHITRINI—A tiny nadi or subtle channel for psychic current, present inside another—the vajrini.

CHITTAKASA—Mental or physical inner space.

CIT-SAKTI—Consciousness as power, the supreme energy.

CIT—The Absolute, the pure consciousness attributed to the knowledge of the one reality.

COSMIC CYCLE—The sequence of yugas. India does not think in terms of historical time, but conceives of time as cyclical, through the doctrine of yugas or ages. A complete cosmic cycle consists of four successive ages of varying length. At the end of each maha-yuga, the world is dissolved in a cosmological event known a laya, or dissolution, in order to manifest again. This phase is known as srsti, emanation or creation, and is followed by a phase called sthiti, evolution and preservation, then by samhara, dissolution. Thus is created a continuous cycle of cosmic events.

COSMIC MAN—the original primeval man known as Purusha. A counterpart is the primeval female Virag, also termed Prakriti, or nature.

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DAKINI—The presiding Sakti of the muladhara chakra.

DAKSHINACHARA—The practice of using honey for wine to represent intoxicating knowledge, ginger or radish for meat representing the control of speech, concentration on the Ida and Pingala along with parched cereal to represent the state of higher- conscious concentration and focus, and flowers to represent the primal act of creation instead of sexual maithuna to join with the creation force of the cosmos.

DAKSHINA-MARGA—“right-hand” path of the Tantra.

DAMARU—An hour-glass shaped drum used by the Saivites.

DEVAS—External powers.

DEVATA—A form of divinity, generally male.

DEVI—A form of female divinity, usually Sakti, brought to form by a female participant in Tantric ritual.

DHARANA—Concentration.

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DHARMA—From the Sanskrit “dhamma” which means “the supporting element. Used in Buddhism to represent the ultimate irreducible factors out of which everything is composed that we believe to perceive within and without ourselves (from the Pali Canon). Also used by various sects to mean universal law, righteousness, duty, property, or object.

DHARMAVICAYA—Discernment of what is Dharma and what is not.

DHYANA—Meditation, sustained inner concentration beginning with concrete and ending with abstract awareness; the way of inner vision.

DIKSHA—Initiation by a guru.

DIPA—A sacred oil lamp.

DRAGPO—A Tibetan Tantrism, the wrathful of Banishing Performance by which the yogi can cause calamities, strike a person speechless, kill or destroy.

DURGA—closely related to Kali, and generally identified with her.

EKAGRATA—One-pointed.

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ETHERIC DOUBLE—The subtle body. It is believed that the human body, within its corporeal fram, embraces all the subtle planes of the universe. Beyond one’s physical existence there is a parallel “etheric double” which constitutes one’d subtle body. The subtle sheaths are related to the gross body at several psychic points.

FEMALE PARTICIPANT—Partner in performing sexo- yogic ritual who is considered to be the reflection of Sakti, and plays the role of divine Energy, without which the practice of tantric asana cannot be successful.

FEMALE PRINCIPLE—The “devout woman” epitomizes the entire nature of femaleness, the essence of al the Saktis in their various aspects. Sakti is the female principle or the dynamic aspect of the Ultimate Reality, the energy that permeates all creation.

GAYATRI MANTRA—A sacred formula, one of the most important of all mantras.

GHANTA—Bell.

GHATA—A pot or sacred vessel.

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GORAKHNATH—A great Tantrika Siddhai (c. AD 1120) of the Nathas, founder of the order of the Kanphata Yogis.

GRANTHIS—Psychic knots. The three chakras, Muladhara, Anahata, and Ajna are associated with the Brahma, Vishnu, and Rudra kots respectively and with psychic blockages called lingas—the Svayambhu, Bana, and Itara lingas—which are to be surmounted in the passage of the rising Kundalini.

GUHYA-BHASHANAM—Intimate discussion with a person of the opposite sex.

GUNA—Attribute, Qualilty; The three gunas are the substantive qualities of nature; sattva, rajas, and tamas, of which the world is commposed.

GURU—Teacher.

GYAISPA—In Tibetan Tantrism, the power of procuring prosperity, fame, progeny, etc.

HAKINI—The Sakti who presides over the Ajna chakra.

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HAMSA—Literally a swan, used to indicate spiritual unfolding.

—The seed mantra of the Visuddha chakra.

HATHA-YOGA—A yoga system incorporating bodily disciplines leading to psychic development.

HA—The symbol of Shakti, while “A” is the symbol of Siva.

IDA—Conduit of white, lunar, subtle energy, coiling about the sushumna and terminating in the left nostril. Opposite in polarity from the pinga.

INDRA—The most celebrated god of the Rig-Veda.

INDRIYAS—The ten faculties of sensation and perception in the human body; five “knowing” agents or jnanendriyas; hearing, touching, seeing, tasting, and smelling: five “action” agents or karmendriyas; walking, handling, speaking, procreation, and evacuation.

ISTA-DEVATA—An individual’s chosen deity.

JAGADGURU—The world teacher.

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JAGRAT—Waking consciousness.

JAMBU-DVIPA—The earth seen as the gigantic jambu (rose apple) tree of Mount Meru casting its protective shadow over the island which is the earth.

JAPA—Constant repetition, either silently or audibly, of a mantra.

JITANDRIYA—Control of the senses; in Tantrism, control of the sexual act and orgasm.

JIVAN-MUKTA—Liberated in this life; spiritually free but still manifest in human form.

JIVATMA—The self, soul, or individual consciousness.

JNANA—Self-knowledge, knowledge of the absolute throught meditation.

KAIVALYA—Realization of one’s self as being identical with Reality.

KAKINI—The Sakti of the Anahata chakra.

KALAGNI—The lowest plane (bhuvana) of existence.

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KALA—Time: The power that conditions or limits the existence of unchangeable elements in matter.

KALI—The divine Sakti, representing the creative and destructive aspects of nature, a transcendental symbol of human abilities.

KALPA—Aeon; a “day” of Brahma the creator.

KAMA—Enjoyment, especially in sexual coition and love; desire as a cosmic power.

KANDA—An egg-shaped electromagnetic sphere surrounding the Kundalini, located in the area of the perineum.

KARANA—Cause, source; Sanctified liquid (wine or juice) in Tantric Chakra-Puja ritual of union.

KARMA—Action; the law of universal cause and effect.

KARMA-YOGA—A yoga of action, attaining liberation through reversing previous harmful actions and moving to liberating and energy-producing actions.

KARUNA—Compassion.

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KAULA—“Left-hand” sect of Tantra, usually associated with literal translation and use of the Tantric Scriptures. Rituals include physical coition and not “pretend” sexual actions.

KIRTANAM—Discussing the sexual act with another, one of the eight levels of coition.

KLIM—A Bija mantra often used in Tantric rituals.

KOSHA—Subtle envelope surrounding the gross body, one layer of the electromagnetic field the body generates. The human body is considered to have between three and nine such envelopes.

KRISHNA—Incarnation of Vishnu; the Divine lover.

KRIYA-NISHPATTI—Phyisical sexual congress. See Maithuna.

KRIYA—The path of action.

KSITI—The earth element.

KULARNAVA TANTRA—An important Tantra of AD 1150.

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KUMBHAKA—Retention of the breath in one of the methods of pranayama.

KUNDALINI—Shakti energy coiled like a sleeping serpent near the base of the spine, behind the genitals. When aroused, it ascends the central channel of the spine or sushumna.

KURMA—Tortoise. The sacred incarnation of Vishnu.

LAGHIMA—Power to attain weightlessness through yogic practice.

LAKINI—The Sakti of the Manipura chakra.

LAKSHANA—Auspicious sign; feature of self- expression; attribute.

LAM—The seed mantra of Muladhara chakra.

LATA-SADHANA—Tantrik discipline requiring a female consort. Also the Tantric term for the Asana in which the woman embraces the man as a creeper enfolds a tree.

LAYA—Merging, cessation, total dissolution.

LAYA-YOGA—The awakening of the Kundalini.

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LILA—The divine play.

LINGA—Phallus. Generative force in its creative aspect; according to Skanda Purana, the linga is the name for space in which the whole universe is in the process of formation and dissolution.

LINGA-SARIRA—Totality of the subtle or psychic body.

LOKAS—Planes of existence inhabited by sentient beings.

LOTUS—Symbol of purity, unfolding. The lotus petals surrounding the chakras represent the varying intensities of the energies working in the different chakras.

MADHYAMA—Cosmic sound in its subtle form, prior to its gross manifestation.

MADYA—Wine as employed in the secret ritual of panchatattva by certain schools of Tantra, commonly replaced by honey in rituals.

MAHAKALA—An aspect of Siva, personification of the disintegrative forces of the cosmso.

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MAHAMUDRA—Yogic asana known as the “great posture” in which the practitioner sits with the left heel pressed against the perineum (yoni place) with the right leg stretched outward, and holding the right foot with both hands. The nine orifices of the body are pressed closely into the chest (jalandhara) for the control of the breath.

MAHAVIDYA—Transcendental knowledge of nature.

MAITHUNA—Sexual union, whether symbolical or actual physical coition.

MALA—Rosary. The 108 or 27 beads or knots commonly used to keep track of the mantras or other ritual performances.

MAMSHA—Meat, one of the five ritual ingredients used in some schools of Tantra.

MANAS—Mind, the mental faculties of coordination, reasoning, and assimilation.

MANDALAS—A mystic geometric-based diagram of squares, triangles, and circles, symbolic of cosmic forces, used as a support for concentration.

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MANIPURA—The chakra located in the area of the solar plexus. It has ten “petals.”

MANOMAYA—A sheath of discriminatory process.

MANTRA—Sacred formula based on te principle that sound has a spiritual significance and power; incantation.

MARGA—Path.

MATSYA—Fish, one of the five ritual ingredients used in some schools of Tantra.

MAYA—Creative power, the limiting principle, illusion of the real nature of the world-appearance.

MERU—The mythical mountain supporting the world, merudanda; the spine in the human body.

MITHUNA—Paired, as in polarity.

MOKSHA—The ultimate spiritual liberation from material bondage.

MUDRA—Seal, finger gesture; Yogic control of certain organs as an aid to concentration which produces psychic responses.

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MUKTI—Liberation from the wheel of life and bondage to existence.

MULADHARA—The “root” chakra located at the base of the spine and behind the genitals. Its emanation on the surface of the body is in the area of the perineum and lower genitals. It has four “petals” surrounding it.

MULA-PRAKRITI—Primordial root energy.

NADA-BINDU—primal vibration; the seed sound out of which the universe emanates.

NADA—Vibrational energy permeating all things, and manifesting as sound.

NADIS—Invisible conduits of psychic energy, woven throughout the subtle body. Most authorities say there are 72,000 of them.

NAMAH—Salutation.

NAMA-RUPA—Name and form.

NARAYANA—An aspect of Vishnu.

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NATHA YOGIS—“Lord” yogis who rose to prominence in Northern India during the tenth century AD. And whose saints bear the title of Natha. Natha yogis were usually Saivites (followers of Siva), and developed a yogic body-language, believing in this way to attain supernatural powers.

NIRVANA—Final emancipation.

NIYAMA—Control; yogic discipline of the mind and body.

NYASA—Projection of divine entities into various parts of the body.

OJAS—Energy developed by certain yogic practices, which stimulate endocrine activity within the body.

OM—Seed mantra compounded of three sounds, aum, embracing all the secrets of the cosmos which are gathered to a point within it. The sound liberating the muladhara or root chakra into the sexual energy (Kundalini) of the body and connecting that energy to the cosmos.

PADMA—Lotus; symbolic name of the chakras.

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PADMASANA—Lotus yogic posture in which one sits with legs crossed, right foot placed on left thigh, left foot crossed over on right leg, soles of feet turned upwards, with hands holding the toes.

PANCHABHUTAS—The five gross elements; earth, water, fire, air, ether or space.

PANCHARATRA—The Vaishnava philosophy.

PANCHATATTVA—Literally, the five tattvas. This applies to the material of the earth used as sacrifice in Tantric rituals. These vary greatly but nearly always include sexual union.

PARA VAK—The unmanifest vibratory movement of cosmic ideation.

PARAMANU—A gross atom.

PARAM—The supreme.

PARA—The last stage of consciousness.

PARATPARA—The supreme of the supreme.

PASHYANTI—Literally, “seeing”; sound emerging towards the visible.

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PASU—One who is bound, the individual soul.

PATANJALI—Author of the systematized treatise on Yoga-Sutra (c. 100 BC-AD 300).

PHO-WA—The Tibetan Yoga of Transference, the least aspect of which is known as astral projection.

PINGALA—A subtle channel through which prana moves. It coils around the central sushumna canal and terminates in the right nostril. It has a positive polarity.

PRAJNA—Wisdom, First Principle.

PRAKRITI—Manifested or materialized nature. It posses three gunas or qualities, (sattwa) the governing order and time, (rajas) activation and mental power, and (tamas) the gross form of dense matter characterized by stability and inertia.

PRALAYA—The end or dissolution of a cycle of aeons.

PRANA—The total energy, manifest and unmanifest of the cosmos. It is known to the earth sphere as the

118 seven-rayed emanation from the sun. Also refers to the “vital air” or power of the breath.

PRANAVA—The primal sound.

PRANAYAMA—Yogic regulation of the breat flow for purposes of prana control.

PRASRABDHI—Serenity.

PREKSHENAM—Flirtation. One of the eight aspects of coition.

PREMA—Love, wherein there is no longer a distinction between the love and the beloved.

PRITHVI—Earth principle.

PRITI—Rapture or inspiration.

PUJA—Ritual worship.

PURAK—Inhalation process in the practice of yogic breathing.

PURANAS—“Old”; “ancient” Hindu scriptures expounding in legendary form the powers and deeds of gods and goddesses.

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PURUSHA-PRAKRITI—Consciousness in its relation to Nature, male-female, static-kinetic, ie; polarity.

PURUSHA—Pure, unmanifested consciousness, the counterpart of Nature or Prakriti.

RAJA YOGA—Royal yoga which emphasizes mental and spiritual rather than physical culture. Its aim is to make one a “ruler” over all one’s mental and spiritual equipment, the general aim of all Tantric schools.

RAJASIKA—Active quality of the mind.

RAJAS—The female seed, menstrual cycle. Also, the principle of motion, a constituent of Prakriti.

RAKINI—The Sakti dominating the svadhishthana chakra of the genitals.

RAM—The seed syllable of the Manipura chakra.

RASA—Essence of a thing, aesthetic delight, the substance of aesthetic experience, pleasure in the pure source of feeling (pure joy of life).

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RECHAKA—Exhalation of air in yogic breathing exercises.

RETAS—Physical substance.

RISHI—An inspired Seer or Sage.

RUDRA KNOT—Psychic blockage of the sushumna at the Ajna chakra. Cleared by the raising of the Kundalini.

RUDRAGRANTHI—One of the knots that Kundalini has to pierce in its ascent (see Rudra knot).

RUDRA—Originally a Vedic deity of many aspects; later mythology associates Rudra with Siva.

SA HAM—I am she and SO HAM, I am he are phrases identifying one’s own essential nature.

SABDA—See Shabda.

SADASIVA—The presiding deity of the Visuddha chakra, also the third tattva counting from Siva as the ultimate reality.

SAD-GURU—A teacher of spiritual wisdom.

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SADHAKA—One who practices Tantric diciplines.

SADHANA—Meditative practice combining the physical rituals of Tantra; Spiritual discipline.

SADHU—Holy person.

SAHAJA—Spontaneous, inborn, innate; also a minor sect influenced by Tantra.

SAHAJOLI—One of the mudras by which to reverse the downward tendency of seminal energy.

SAHASRARA—The thousand-petaled chakra located on the crown of the head and represented by the lotus flower. Considered the seat of the unmanifested Shiva.

SAIVAGAMA—Saiva-Agamas, texts expounding the doctrines of Siva, known as sastras.

SAKINI—The Sakti presiding over the Visuddha chakra located in the throat area.

SAKTI-CHALANAS—energy-movers.

SAKTIPAT—In kundalini yoga, the path through whick kundalini ascends.

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SAKTI—See Shakti.

SAMADHI—Ecstasy, unification; The deep meditation, trance, super-conscious state in which identification is realized; the final goal of yoga.

SAMHITA—Mystic sexual union as distinct from physical coition or Maithuna.

SAMKALPA—A carnal desire to indulge in sexual intercourse. Also, the determination or resolution to achieve the desired goal. In Tantra, these are unified and the student is taught to attain through joy and satisfaction. (sankalpa)

SAMKHYA—One of the major systems of Indian Philosophy founded by te sage Kapila (c 500 BC), which influenced Tantric practices.

SAMSARA—Created forms. The world in which the law or reincarnation operates.

SAMSKARA—An imprinted impression or fruit of karmic action.

SAMYAK-SAMBODHI—Striving after perfect enlightenment.

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SAMYAVASTHA—State of equilibrium, undifferentiated condition.

SANDHA-BHASA—The secret language of Tantra.

SANNYASA—The final stage in the pilgrimage of life which cuts the thread of bondage.

SANSKARA—An imprinted impression of memory- trace, fruit of karmic action (see Samskara).

SANTI—Spiritual peace.

SARIRA—The material body, substance.

SASTRAS—Sacred books of divine authority, scriptures.

SAT—Being, pure existence.

SAT-CHIT-ANANDA—Being Consciousness, Bliss, as a unity; the peak stage of realization.

SATI—See Smriti.

SATTVA—The highest of the gunas, principle of equilibrium, truth, purity.

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SAVASANA—The “corpse-like” yogic posture for complete relaxation. One of the sexual asanas in which the male lies corpse-like and the female completes the sexual act without movement from the male.

SESHA—A serpent named “residue” because of its birth after the creation of the Three Worlds. Its great coils and mighty hood of serpent power symbolize eternity, the depths of the unconscious.

SEXO-YOGIC ASANA—Ritual and discipline for the spiritualization of sex, and the transformation of its energy to the mental plane. The asana ritual is free from emotional impulses. It is sustained by the technical possiblity of using sex energy as a medium of arousing Kundalini for ultimate realization. Presently used as a medium for changing body chemistry and vitalizing the higher powers of the human brain.

SHABDABRAHMAN—The Brahman as the primal sound energy.

SHABDA-TANMATRA—Infra-atomic sound potential.

SHABDA—Vibrational energy manifested as sound.

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SHAKTI—Power; the secret force permeating all creation. The female, form- giving, energy of creation and the leading transcendental symbol of Tantra and Tantric rituals. (Sakti)

SHISHYA—Disciple.

SHIVA—The male transcendental symbol of cosmic energy. Considered the consort of Shakti, Shiva represents a more harsh and demanding energy than the gentle and loving Shakti. In Tantra, representing pure consciousness manifesting in the creative union with Sakti.(Siva)

SHIWA—A Tibetan discipline which bestows the power to prevent misfortune befalling oneself or selected loved ones.

SIDDHI—Occult or paranormal powers. These are the byproducts of the practice of Tantra.

SILA—Ethical values.

SIVA—See Shiva.

SMARNANAM—One of the eight aspects of sexual intercourse, allowing the thoughts to dwell upon it.

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SMRITI—Clear awareness, mindfulness.

SOMA—A certain type of vine from which wine was made.

SPHOTAVADA—Concept of sound.

SRISHTI—Creation, one of the three aspects of the world process. The others are sthiti, evolution or maintenance, and pralaya or samhara, dissolution or reabsorption into the orginal state in order to emanate again.

STHULA—Gross.

SUDHA—Nectar.

SUKRA—Male seed.

SUKSHMA—Subtle.

SUNYATA—The all-encompassing emptiness.

SUNYA—Void.

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SUSHUMNA—A nadi or strong electrical current within the bodies electromagnetic field which is located in the spinal column.

SUTRAS—Ancient metaphysical and philosophical texts.

SVADISTHANA—The second chakra located behind the genitals and surfacing on the body at the genitals. This is affected by the color orange and is closely connected to the Muladhara chakra, the red chakra. It has six “petals.”

SVAHA—commonly used as a terminal word for many mantras.

SWARA SADHANA—Practice in which the yogi causes the breath to flow through the left nostril from sunrise to sunset; and through the right nostril from sunset to sunrise.

TAMAS—Power of inertia; the lowest of the three gunas.

TANMATRAS—Infra-atomic energy potentials. Also sense perception; sabda (sound), sparsa (touch), rupa (form), rasa (taste), gandha (smell).

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TANTRA—One of a series of scriptures that emphasize practical ways of self- enlightenment, especially relating to the power of Shakti. A method of attainment of higher powers and spiritual flowering through the use of the physical powers endowed from sexual polarity.

TANTRIC—One who follows the discipline of Tantra.

TANTRIKA—See Tantric.

TAPA—Self discipline.

TARPANA—Libation of water allowed to fall from the palm of the hand.

TATTVA—“Thatness”

TATTVAJNANA—Knowledge of nature, of all powers and principles.

TEJAS—fire, heat, energy.

THRONG-JUG—Tibetan practice of projecting one’s consciousness into, and the taking over of, another body and mind.

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TRATAKA—To look at the space between the eyebrows, or to gaze without blinking, concentrating on a single point or object.

TRIKONA—A triangle.

TULPA—Tibetan thought-form method in which mental images are brought to physical form and animated such that they are taken to be real by others. These may take the form of humans or animals and are difficult to control once animated.

TUMO—Tibetan word for the psychic fire called Hara by the Japanese and C’hi by the chinese located behind the pubic bone in the lower abdominal cavity where there is a large quantity of neurotransmitters stored and an unusually large bundle of nerves exit the spinal column.

UDANA—The upward movement of vital life-force in pranayama.

UDDIYANA—A mudra in which one alternately contracts and relaxes the abdominal muscles, rapidly changing from side to side, “like quivering water.”

UDGITHA—The ultimate song.

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UPANISHADS—Spiritual doctrines of ancient Indian philosophies composed in their present form around 1000 BC. The Upanishads is the identity of the individual soul with the Universal Soul, and is essentially an inquiry into the nature of the ultimate reality.

UPASANA—Worship.

UPEKSA—Mental balance, equanimity.

URDHVARETA—Sexo-yogic or Tantric exercise in which the polarity of male and female is controlled through tantric practices. The technique of this is called “urda-reta” and converts the polarity into vital energy, giving it an upward direction and opening higher powers of spirituality.

VAIKHARI—The fourth stage of the gross physical sound or vibration manifesting as word.

VAISESHIKA—One of the six systems of Indian Philosophy; its founder, the author of Vaiseshikasutra, was Kanada (c. 250 BC-AD 100).

VAJRINI—A tiny duct carrying psychic energy within the subtle body.

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VAJROLI-MUDRA—One of the mudras by which sexual energy is conrtolled and reabsorbed into the body. The adept is expected to draw in the female seed or energy through the erect penis into this body during the sexual union, a process called sahaholi. Emission of the semen is not to occur. If semen is released, both male and female energies are to be drawn back into the body prior to withdrawing the male member from the vagina. This last process is called amaroli. The term Vajroli is from vajra or ‘thunderbolt’ which pierces the body in sexual energy.

VAMACHARI—Member of a Tantric School which practices certain disciplines including the panchatattva.

VAMA-MARGA—“Left hand” or physical sexual path of Tantra.

VAM—The seed mantra of the Svadhisthana chakra.

VARA—A mudra (hand gesture) granting boons.

VARNA—Caste distinctions.

VARUNA—Vedic deity, lord of the oceans.

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VAYU—Vital air.

VEDAS—the original source books of India, revealed knowledge of the Aryans, consisted of 100,000 verses and are in four divisions, the Rig-Veda from about 2000 BC, considered the oldest literature of the world; the Yajur-Veda; the Sama- Veda; the Atharva-Veda. Written in Vedic, an early Sanskrit dialect.

VIBHUTI—Examples or expression of higher spiritual and physical powers.

VIDYA GUPTA—Secret tradition conveyed from guru to disciple only by word of mouth.

VIRA—An initiate in Tantric rites is called vira as distinguished from the pasu, the unitiated, one in bondage.

VIRYA—Effort resulting from a joyful attitude; a spontaneous urge.

VISHNU KNOT—The psychic blockage associated with Anahata, the heart chakra.

VISHNU—The second god of the Hindu trinity, the Preserver.

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VISHUDDHA—The chakra situated at the throat level. Sometimes called the Great Purity center, it has sixteen “petals.”

VISVARUPA—The universal form of the absolute.

VYANA—One of the five vital airs (vayu) distributed in the body.

YAJNA—Sacrifice, one of the main pillars of the Vedic ritual system.

YAKSHA—A female spirit or fairy; also, a guardian angel and, in Tibet, a demon.

YAMA—The first stage of Tantra which restrains and controls the physical.

YAM—The seed mantra of the Anahata chakra.

YANTRA—A form symbol, aid to contemplation, geometrical representation of a deity.

YOGA—Self discipline; Union; a system of philosophy; the path on which the individual self is united with the Universal self; teaching about that path of realization.

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YOGIN—A student of yoga; feminine, yogini.

YOGI—One who seeks to attain essential identity with the Reality.

YONI ASANA—Secret sexual positions generally taught by ones guru.

YONI-MUDRA—Yogic posture in which the adept is required to sit in siddhasana and contract the perenium.

YONISTHANA—“Yoni-place” or perineum, corresponding to the position of the female opening to the vagina.

YONI—The vulva or female genitals, symbolized by a triangle pointing downwards.

YUGA—An age or vast cycle of time. The four classical yugas are: Satya yuga, Treta yuga, Dvapara yuga, and Kali yuga (the present yuga and lowest in powers of them all).

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