S P I R I T U A L E X P E R I E N C E I N T A N T R A

S P I R I T U A L    E X P E R I E N C E     I N     T A N T R A

The fundament of all knowledge, be it about this world, or about the subtle universes, is certainly the concrete experience.

The experience is either total, or partial and incomplete, but it always refers to the reality of the experienced thing.

There have been many debates about the reality of the physical world. Of these, we shall mention the monist doctrine of the sage Shankaracharya (from which emerged the VEDANTA) as compared to the tantric point of view, our main topic of interest.

Shankaracharya defines the Reality as being that which does not change, unlike the finite experience, which - although "real" for a moment - changes finally.

Considered from this perspective, our universe - as a changing thing - holds a relative reality. Consequently, for Shankaracharya and his followers, the world we live HERE and NOW is not real, it is merely an illusion one must surpass in order to experience the Reality.

This point of view is true, however, if we look at things from the perspective of the Transcendent Absolute (BRAHMAN).


The Tantric view on these things rests upon the idea that this world is NECESSARILY real. Thus, a particular thing may be real and at the same time subject to change.

In Tantra, the divine couple Shiva and Shakti represents the Real and Total experience of the universe. In order for us to understand the Reality, they are said to limit themselves and "contract" in fragments of Reality which belong to the Supreme Reality, in a gesture of divine sacrifice.

The tantric adept has to perceive his/her own reality, to convince himself/herself of the reality of this world as ground of his actions. For the tantric, this universe is real because it originates in the divine couple Shiva-Shakti.

The total experience one may have is exactly the Consciousness of the Supreme, from which emerged the Macrocosm.

The finite, limited experience has a fragmented character, consequently the knowledge obtained thus will not be of the whole. The essence of the limited experience is the experience we have within the coordinates of time and space.


The Ultimate experience though, through its permanent nature, is placed beyond time and space, as time and space define change.

As shown before, "illusion" represents merely the experience of the Supreme Self in time and space. An important aspect of Tantra is being aware of your actions, even of the most common ones, like eating. The idea behind this focus on the present actions is that by this focus the past "disappears", and so is the future. The one that remains is the present, an eternal "now", which makes us go beyond the ordinary notion of time. This is synonymous with getting close to the Supreme Source, which transcends both Time and Space.

The famous secret treaty VIJNANA BHAIRAVA TANTRA advises that one should become one with the food or drink, filling your being with it.

Moreover, another sutra says that when singing, looking, or tasting something, one should be always aware, because this is how he/she will discover eternal life.

"Being in action means being free in that action." This is the point of disruption, the limit that may make one reach the ultimate consciousness right here and right now.

W H A T is T H E P U R P O S E o f T A N T R A ?

W H A T   is   T H E   P U R P O S E   o f   T A N T R A ?

The implications of what is called Tantra go far beyond mere "sex". They surpass the classic Kama Sutra, and even the sexual continence. It is true that Tantra it uses sex (in fact, to be more accurate, it uses the sexual energy), but this is just a means to an end. The actual aim of Tantra is the ULTIMATE SPRITUAL FREEDOM.

This concept may appear somewhat confusing for the time being ... however, for a better understanding, you should know that the Christians call it salvation of the soul. The Zen tradition - Satori,yoga - SAMADHI and Buddhism - Nirvana but it cannot be but one and the same thing. It is written in the Holy Book that we all have a spark of God inside us. Tantra believes that your spirit is of the same essence with God, pure happiness, infinite knowledge and immortality. It sustains that SPIRIT is above pain, illness and suffering, immune to all the limits of the human personality.

By achieving the state of ULTIMATE SPRITUAL FREEDOM the tantric practitioner becomes an all powerful being. There is no limit to what he can do, but not everything is permitted. Even in ULTIMATE SPRITUAL FREEDOM there are laws that must be followed - the universal laws of love, compassion and harmony.

However, a spiritually liberated person enjoys a much greater freedom than the other people because he is no longer limited by ignorance, lack of power and his happiness is not conditioned by anything exterior (and for women is the same). How many times didn't you say : First, I must get a car and THEN, I'll really be happy. I have to strive to become rich and THEN I will become happy. By contrast, all the LIBERATED people find a supreme happiness INSIDE themselves and in their permanent union with the Absolute, a happiness much more real and intense than what we usually feel in the day to day life. In fact this state is so different that we can call it by another name : DIVINE ECSTASY.

Patanjali, a yoga master in the ancient times, said "For the sage, everything in THIS world is but suffering and pain". Nonetheless, he is not the first one and not the last one to notice the universal suffering. Buddha himself said "Everything is pain, everything is ephemeral (in our physical world)". The human experience usually generates suffering. However, this universal pain does not lead to a pessimistic philosophy. No Hindu philosophy falls into dispair and negativism. The universal suffering has a positive value, as it stimulates the aspiration to reach the state of ultimate freedom. It is true that the suffering is universal, but it is not eternal. The aim of every spiritual path is to free us from suffering. Tantra does this by a gradual EXPANSION of the field OF CONSCIOUSNESS. It is a process that involves a profound purification of the body and the aura and the mind. The physical and subtle bodies of a Tantric practitioner are pure as a diamond, and sharp as a lightning (Vajra).

Take the following example: let's say that you are in love and you tried hard to make your loved one respond to you with the same feelings. It was difficult and it took a lot of time... But today it finally happened! She told you she is in love with you. How do you feel? Don't you want to share your happiness with the whole world? Don't you feel like flying? Such moments make you forget all the bad and ugly things in this world. You are on the top of the world, and nothing can touch you! Now try to multiply this feeling to ten, a thousand, even a billion, and you will barely begin to grasp the feeling of CONSCIOUSNESS EXPANDED into the infinite.

The goal of Tantra is the ultimate happiness, a feeling so powerful that if you would feel it right now you might not be able to bear its intensity. An appropriate comparison it would be with a regular light bulb through which thousands of volts are made to run. The bulb could not bear the intensity, and it would most likely explode.
It takes a special kind of people to seek this goal. Not anyone off the street (and we can add, not everyone off the net) can be genuinely interested in this goal. An old tantric saying goes as follows: "Many are called, but few will succeed". The contemporary society has perverted the religious message to such a point that many good intentioned and moral people don't want to have anything to do with religion because it fails to address the mind as well as it addresses the soul.

Tantra on the other hand is a practice reserved to the few, it is a secret kept by few for thousands of years. The important aspect here is that it did not decay over the time. Tantra is not a religion; it is more of a spiritual philosophy doubled by a set of very efficient practices and techniques. One needs not be an Indian to practice Tantra. I myself am not an Indian and my tantric teacher is not an Indian. In fact we are Christians. The interesting fact is that I got to a better understanding and practice of my own religion after I studied the tantric spirituality. By studying one I can understand the other in a more profound way.


Tantra does not require that you believe in its teaching without considering it yourselves - quite the opposite! Tantra cannot be approached by people who cannot judge for themselves a certain matter. I invite all who are open minded to approach this teaching, leaving all preconceived ideas aside.

So, if you think you got what it takes to embark on this journey, stick with us and we'll show you how far can you go. :-)

T A N T R A Y O G A a n d M E D I T A T I O N

 T A N T R A   Y O G A   a n d   M E D I T A T I O N

Real life experience shows that there never was any advanced Tantra practitioner that did not practice the yoga meditation as well. You cannot do Tantra and not do meditation. But what is this so called MEDITATION and what is it good for ?

In sanskrit meditation is called dhyana. It is defined as a constant flow of mind towards an object. Meditation is also a union of the mind with one and only one single object of concentration and avoiding any secondary objects and thoughts. It is a discipline of the mind.

Many people practice prayer, but they might not know that prayer is very close to the yoga meditation; a prayer is focusing the mind and the emotions of a person to a specific point exactly like the meditation. We can say that meditation is a prayer without words; meditation is listening to God, beyond words.

The yoga system prescribes many stages that precede the actual state of meditation. First of all there are the basic rules of moral and ethics and self discipline (yama and niyama). Then, the discipline of the body (asana) and the rythmation of the breath (pranayama). After that there is the so called retraction of one's senses (pratyahara), in fact a separation from any kind of distraction. After this stage we continue by focusing the mind to a single point - the object of your meditation. When all these preparatory stages are completed, you enter into meditation. When meditation is perfect, there is no distinction between the subject (you) and the object. This is called SAMADHI, the yogi ecstasy.

Another description of the same process, based on notions of energy and resonance and attention : first of all, attain an upright position (sitting or standing) and close your eyes. Be sure to keep your spine perfectly straight and vertical and relax your muscles. Forget all your other concerns and daily problems and focus your mind on the object of your meditation, for example the state of unconditional love. You will begin to perceive it and identify with it, you will feel the correspondent energy of the object of your meditation and concentrate on this energy. By focusing your attention you create a process of resonance between you and the energies of the object of your meditation.

Gradually, you begin to amplify the energy by RESONANCE, attracting it from the universe (MACROCOSM), until you create a huge sphere of energy around yourself. This energy will help you stay focused on the object of your meditation and will stop all your other thoughts. Gradually you become IDENTIFIED with the object of your meditation thanks to the intense field of energy that surrounds and pervades you. The state of perfect unity with the object of your meditation, when the thought process is stopped, is called SAMADHI.

Meditation is a state of mind, it is a state of consciousness. When meditating you open your consciousness to energy and with this energy you expand the limits of your perceptions. Every person in this world perceives the subtle energies of his aura. You don't need to have a special birth gift to be able to have subtle perceptions and to meditate with the energies of your body.

Futhermore, you must know that the human being contains seven energy centers called CHAKRAS. These seven centers correspond analogically to seven plans of energy in the universe. Each of this types of energy has it's own function inside the human body and outside, in the universe. The difference between interior and exterior is just a matter or quantity, not of quality. An old yogi maxim says "What is below is also above." Everything that is in the human being (MICROCOSM) is also in the MACROCOSM (Universe). Nothing that does not exist in the MICROCOSM (interior) exists in the MACROCOSM (exterior). Of course this correspondence functions on a proportional scale. So, we argue that by perfectly understanding the subtle energies of your body you get to know the whole universe.

Tantra sees the human body as an extraordinary tool. The body is surrounded by many subtle energies and these energies are gateways towards any aspect of the universe. By being aware of these subtle energies of the human body the Tantra adept can gradually discard all the human limitations and achieve the supreme spiritual liberation.

Many spiritual traditions reject the physical body in order to achieve the union with the spirit. They think that matter is an obstacle in their pursuit for the spirit, but Tantra has a different approach. In Tantra we do not repel the body, we do not mortify it, we do not condemn it in any way, we do not even ignore the body but instead we use it in such a way that it becomes the fundamental tool for us in the spiritual journey.

As we explained before, the meditation is the key to your subtle energy body. When you meditate, you do for the "subtle" body (i.e. your aura) the same thing you do to your physical body when practicing body building ... you increase the benefic energies, you expand the limits of your consciousness. But unlike the physical body which is limited in size, the energy body is not limited at all - you can make it expand until it is infinite.

Consciousness is closely related to the subtle energies of the body. The consciousness will expand when your aura expands and it will contract itself when your aura contracts. The consciousness will become more and more elevated and subtle as your aura (energy body) becomes more and more elevated and the vice versa is also true.

Meditation is a divine tool, it can be your best friend. You can enjoy subtle energies (which correspond to different feelings, emotions, sexual impulses, vitality, and other functions of your body) and you can control the energies like you do when practicing sexual continence. You can project benefic energy to heal someone or you can use spiritual energy to identify with God experiencing the state of absolute transcendence, beyond any mental concept.

TantraMag will publish a lot more about meditation. This practice will be the basis of our Tantra yoga training lessons as we will present them to you. You will be able to develop powers and abilities you never thought possible. This practice was a secret science transmitted for many millennia from master to disciple, but now it is available for everyone.

T A N T R A v e r s u s S E X U A L I T Y

T A N T R A    v e r s u s   S E X U A L I T Y

Tantra has been the target of a lot of misconceptions in the last century. Imported from India into the western world, it was quite difficult to be presented in its true spirit because of the cultural differences and also because of its somehow confusing exterior aspects. Many believe that Tantra has to do with group sex and magic; to many Tantra represents just another weird sexual practice and nothing more.

In fact they couldn't be further from the truth and they have no idea what they are missing. It is true that some Tantric practices involve sex but sex is not an object of Tantra and not its finality. In fact in Tantra, love is much more important than sex and sex without love has nothing to do with its ways.

An ancient Tantric maxim says that "What made many others to fall because of their lack of self control, in turn makes the Tantric advance on his spiritual path. What is for some people a vice, the Tantric can turn into a virtue". Sex was banished by many religions because they considered it is impure and incompatible with the pursuit of spiritual life. On the other hand, Tantra takes a different, more nuanced position here : it says that uncontrolled sex is a cause of decay BUT the use of sexuality in a controlled manner, in accord with the golden rule of SEXUAL CONTINENCE is a cause for great spiritual progress.

Yes, not any kind of sexuality is damaging for the spiritual evolution, only sex followed by ejaculation and respectively explosive discharge in the case of the women. This is a radical attitude because it turns sex form an enemy of spiritual life into a friend. Instead of running from it, Tantra embraces it.

As you know, by seeing sex as impure many religions created a state of unnecessary tension. Sex is a natural instinct, it is a basic need of any human being; the role of sexual continence and Tantra is to remedy this situation by showing how both sexuality and spirituality can coexist and enhance one another.

In Tantra the sexual potential (i.e. sperm and sexual secretions) are considered the source of a vast energy. This energy is clearly perceived by anyone when he/she is sexually aroused, this is the sensation of sexual pleasure. The transformation of this sexual potential in energy is called transmutation.

When transmutation of sexual fluids takes place, the matter is converted into energy. We all know that basically all matter is energy (Einstein said that E=mc^2, remember ?). A huge amount of energy is compressed in each atom, each electron and photon - but Tantra says that humans can tap into this extraordinary source at will if they follow a correct and constant practice.

The practice of sexual continence is not that easy but we all know that no valuable achievement in life is easy to come by. Tantra is a pleasure but still, you have to work for it and this is a demanding undertaking. The end results are beyond any imagination.

Imagine a nuclear plant. In the reactors, the matter is converted into energy, then transformers are used to convert this energy and wires are used to transport it to anywhere you need to use it. The same process, analogically, happens in the human body. The SEXUAL FLUIDS are the source, the so called NADIS are the path of energy through the subtle body, and the destinations are the seven plans of the human being : vital, sexual, will-related, emotional, creative, mental and spiritual, as described by the yoga system.

When you practice SEXUAL CONTINENCE consequently for at least a month you will start perceiving great positive effects in your body. The health is improved and your vitality is at its peak. You are full of a radiant force and have a very good disposition. All your complexes and fears related to sexuality are banished and you feel completely free. When having sex, you can make it last many hours on end without ever being exhausted. After making love you won't feel tired and drained of energy any more but you will experience exactly the opposite - a great force. After having sex you will not be less affectionate to your lover but you will feel a deep state of love that deepens with each Tantric sexual encounter.

Practicing sexual continence you will make very happy your loved one, even if she does not practice sexual continence herself (and this is true for both sexes). You will quickly find again your lost happiness that you had in the beginning of your relation and any feelings of boredom and lost of interest will disappear.

But the biggest advantage of sexual continence is the use of sexual energy as a power that will amplify your feelings of love, your mental power, your will, and ultimately, your spiritual force. This is why Tantra uses sexual energy instead of letting it be wasted, turning an obstacle into a great help.

Everybody wants to be happy - this is the ultimate wish of any human being, but the problems appear when people try to define happiness. What is happiness for some is indifference or even suffering for others. Even if all seems relative, the spiritual paths found out that some types of happiness are more enduring and profound that others. With regard to sexuality, Tantra found that sexual continence is the way to achieve the deepest most enduring happiness in couple.

The relation between Tantra and sex is not one of sweet comfortable abandon but one of hard work and the end result is worth every effort.

G E N E R A L R U L E S C O N C E R N I N G T A N T R A Y O G A

G E N E R A L   R U L E S   C O N C E R N I N G
T A N T R A   Y O G A

First rule: During the various Tantric techniques, the sexual energy is awakened and amplified to a great extent. It is important to preserve this energy in our aura, so that we could use it in superior ways instead of wasting it.


It is known that in TANTRA the pleasure, be it however intense, must be entirely controlled, and therefore the ejaculation (or the explosive orgasm) must be avoided. However, especially nowadays, in the West, there are beginners who still mix the two ways of experiencing the sexuality; also there sometimes may occur accidental (involuntary) losses of control at some beginners. For all these reasons, it is said that at least one hour after every Tantric technique, all sexual manifestations (masturbation included) are prohibited; this has the object of avoiding any risk of having the energy lost, allowing it to be integrally used for higher goals.


THE HANDS
The TANTRIKA-s (Tantric adepts) are especially careful concerning the care of the hands, since they are the main "instruments" for touching, and caressing, and the Tantric techniques often involve specific use of the hands, fingers, or nails. Some texts advise the cutting of the nails of the thumb, and index (especially of the right hand), so that they are short, and these two fingers present a soft, round tip (for avoiding any scratching, or wounding), while the other fingers should have rather long nails, but very clean and manicured. It is deemed that long nails conduct better the etheric energy of the hands, thus enhancing the intensity of the touch, stroke, and massage. Many TANTRIKA-s can be recognised after the special way in which their nails are manicured.


THE SEXUAL ORGANS
All Tantric texts mention the care, and cleanness of the genital organs, and area, as being very important, for both hygienic, and aesthetic reasons. Moreover, the cleanness of the sexual organs is said to enhance their sensitivity, thing that will be noted with the practise of the perception techniques.
For women, it is often recommended that the pubic hair should be periodically shaved or depilated with wax entirely, so that the sensitivity is enhanced, and the sensuous feelings and excitability are amplified a lot.


THE LIGHT
"TANTRA loathes the darkness", is a traditional saying; therefore all the Tantric techniques shall be performed with some form of light, never in darkness. The Tantric techniques are structured for stimulating all the senses, including the visual one; moreover, the darkness makes possible the manifestation of certain uncontrollable psychic energies, which should be avoided by spiritual probationers. Amongst the recommendations, TANTRA prefers the natural light (candle-light, for an instance), and sometimes recommends the use of coloured lights; the red light is said to stimulate the male sexuality (and the root-CHAKRA), while the violet light is highly recommended for enhancing the female sexuality (opening the throat-CHAKRA), and therefore they shall be used according to the circumstances.


THE FOOD
TANTRA emphasizes the importance of a natural diet, without toxic products, and as much as possible without those food that are usually forbidden to the high classes of the Indian society (meat, alcohol, fish, tobacco, coffee, drugs, etc.). TANTRA states that all the senses must be stimulated to the highest extent, but with a perfect mastery; this is also a very personal matter.


THE UNDERSTANDING AND THE ABNEGATION
TANTRA forbids those deeds by which the elementary rights of another human being are denied. Amongst others, the Tantric Masters will never try to persuade at all cost outsiders to perform special Tantric techniques. The understanding must come from inside, and the approaching of the Tantric way must be done with the participation of one's entire being, and with total self-offering.


THE MEANING OF LOVE
In most of the languages, and especially the Germanic ones, the word "amour" - love is very hard to define. TANTRA deems love as a gradual expansion, by which, starting from the finite, one reaches the infinite; this definition should be meditated upon, for making its meaning clear. Love also means here the total empathic identification with the innermost being of the other, as part integrated in the harmony of the macrocosmic Infinite.


THE POLARITY OF THE ENERGY
TANTRA is pre-eminently a science of the polarity; the man and the woman are here the personification of the two fundamental cosmic poles: SHIVA - the Male consciousness, and SHAKTI - the Female manifestation. Therefore it is particularly important to remind a few elements concerning the polarity of the energy.
Any energy of the manifestation (and therefore any thing, being, phenomenon, state) is composed of two distinct poles: the solar one (male, active, emissive, +, YANG), and the lunar one (female, passive, receptive, -, YIN). The condition of harmony, and therefore the aim of any method of spiritual development - TANTRA YOGA included - is to reach a perfect balance of these two poles. The traditional teachings state that the unbalance of these two energies (solar (+), and lunar (-)), in whatever sense, creates the condition of disharmony that entails disturbance, disease, pain, limitation, and unhappiness. Their balance, on the other hand, creates a condition of perfect harmony, which is the springboard for the higher spiritual accomplishments. Here are some practical examples concerning the predominance of the two polarities in the manifested world:

• the left side of the body, generally, is of lunar (-, YIN) polarity, while the right side of the body is generally of solar (+, YANG) polarity.
  
• the women are generally predominantly charged with lunar (-, YIN) energy, while men are (or should be) prevalently charged with solar (+, YANG) energy.
  
• some food are charged prevalently with YIN (-, lunar) energy, while others are predominantly YANG (+, solar). This shows one of the several ways of balancing the YIN/YANG energies of the being, which is particularly accessible for the Westerners. Therefore, a complete table of these will be given in one of the oncoming articles.
  
• various other conditions of the environment (such as: cold/warmth, light/darkness, colours, etc.), as well as of the personal behaviour may entail a YIN (-, lunar), or YANG (+, solar) predominance; the most important will be mentioned, or a detailed list may be found in the complete YIN/YANG tables.

The problem of the polarity of the energy is complicated by the fact that there can be found a related kind of polarity, between the telluric (or Earth's) energy, and the cosmic one; this polarity is somehow different of the left/right, +/- polarity mentioned above. However, it is deemed symbolically that the telluric energy is also predominantly feminine, -, while the cosmic energy is male, +, although these two forms of energy may each have their solar/lunar (YIN/YANG) polarity.
In TANTRA there are data concerning the polarity of the energy between a man, and a woman during the sexual union, in relation with the various "bodies", or ranges of frequency of the being. Since we haven't yet made a methodical study of this topic (of the various bodies), we'll mention these information briefly for the time being. Thus, at the level of the physical body (called in YOGA: ANNAMAYAKOSHA) the man is predominantly +, and the woman predominantly -. At the level of the etheric body (PRANAMAYAKOSHA), the woman is +, and the man -. On the astral plane (MANOMAYAKOSHA), the man is again +, and the woman -, while at the level of the mental body (VIJNANAMAYAKOSHA) the woman is solar, and the man is lunar. Meditating upon the various meanings of the solar/lunar polarity, deeper understanding of this brief statements will occur.

T A N T R A Y O G A A N D S E X O L O G Y P A R T 2

T A N T R A   Y O G A   A N D   S E X O L O G Y
P A R T   2

Generally, it is more difficult to speak about various kinds of orgasm in the case of men, that in the case of women. Amongst the reasons that account for this we must recall the fact that the male orgasm is usually accompanied by an explosive ejaculation, which makes it much shorter, and less conscious. Also, the women have an inborn greater awareness, and control of their pelvic area, and therefore can distinguish much easier between the various sensations and phenomena that occur in this zone. That is why most often the forms of the orgasm are explained from the woman's standpoint. The importance for TANTRA of the study of the various forms of orgasm comes from the fact that some of these forms are typically 'Tantric' - which means that they are the springboard towards superior states of consciousness - and therefore have to be aroused, activated, and amplified in the being of the probationers in a very special way.
The first categorization of the forms of orgasm (valid both for men and women) is: superficial orgasm and deep orgasm.





THE SUPERFICIAL ORGASM is more a reflex, genital phenomenon, manifested by certain rhythmic contractions of the muscles of the perineum. In the case of women, they are unleashed by stimulations of the extra-vaginal erogenous areas, and especially the clitoris. It is associated with a stiffening of the muscles of the thighs and belly, with fear, psychic tension, a vigilant immobility, and the desperate attempt of reaching an orgasm. Often, it is accompanied by a sensation of pressing downwards with the muscles, like with a piston, which comes together with the impulse of discharging quickly, of pushing out something as fast as possible, almost like in the case of constipation. Actually, very often women who experience this kind of orgasm witness at the same time the discharging of gas from the intestines (expelling a flatus), or from the vagina (in case that there was any), and even of urine from the urethra. This form of orgasm is often associated with egoistic tendencies, and masturbation (for men also), and is very frequent nowadays. It is localized almost entirely at the level of the genital area, and therefore seems to be partial and incomplete; since it doesn't spread in the entire being, it often is unsatisfactory, and leaves behind a mood of frustration.


THE DEEP ORGASM is a much more complete form of orgasm, associated in the case of women with deep vaginal stimulations, and which often may present aspects, such as: paroxysmic phases (cries, tears, cancelling of the breath), deep undulations of the vaginal and uterine muscles that spread in the entire body and even in the head, and a deep feeling of satisfaction and relaxation. This form of orgasm may depend to a great extent of the simultaneous stimulation of all the erogenous zones; thus it loses its genital character, and becomes spread in the entire body. The topic of erogenous zones, and the ways of massaging, and stimulating them will be approached in detail later. By the study of the other ways of classifying the forms of orgasm, it will become even more obvious why the deep forms of orgasm are those that lead - in TANTRA - at higher states of consciousness.


There is one more way of classifying the forms of orgasm. It is connected with a certain hierarchic graduation, which corresponds to the three GUNA-s from YOGA - TAMAS, the blind, unconscious orgasm; RAJAS, the dynamic, passional orgasm; and SATTVA, the subtle, meditative orgasm, without ejaculation. Thus, the 5 forms of orgasm are:


1. THE CLITORIDIAN ORGASM, which is local, superficial, external, and gives a phoney feeling of security in the beginning, since it is connected with the idea that it doesn't depend on the other. According to TANTRA, it is connected with a predominance of the lunar energy, and therefore the beings that experience only this form of orgasm develop a large excess of lunar energy, with all the subsequent consequences. Also, it is connected with the energy of a secondary centre of force, which is called YONI CHAKRA, and it is quite hard to control. This form is nowadays very frequent at women, because there exists an unfortunate general trend in the so-called "sexual education", for warmly recommending it, but according to TANTRA that is a mistake. This form of orgasm may sometimes be connected with other forms of orgasm, like the vaginal one.





THE VAGINAL ORGASM, has two distinct forms:

2.THE LOW VAGINAL ORGASM, is placed in the area of the perineum, at the entrance in the vagina, and which is still quite external, and incomplete, being connected with the energy of MULADHARA CHAKRA; its wild energy makes it still problematic in what concerns its control.


3.THE NORMAL (DEEP) VAGINAL ORGASM, which is connected with the energy of SVADHISHTHANA CHAKRA, and is already much more profound, complete, and satisfactory. According to TANTRA, it already shows a predominance of the solar energy, but unfortunately - because of the lack of proper instruction - most of the women fail for their entire life in reaching this form of orgasm. This form of orgasm, manifested by clear, powerful vaginal contractions, is often accompanied by a considerable discharging of sexual fluids; the orgasm brought about by the notorious "G-point" (G, after Graffenberg, the modern sexologist who allegedly re-discovered this age-old information) is also here included.


4.THE CERVICO-UTERINE ORGASM is the typically Tantric orgasm, though quite rare. When the vaginal stimulation, and contractions are strong and deep enough, they rise towards the cervix, and the womb, and transform in a series of long, soft vibrations, that spread in the entire body, and mostly upwards towards the head. This also becomes sometimes a kind of "out-of-the-body" orgasm, which eventually leads to forms of ecstasy, since its energy may be felt also outside the physical body, as a fluidic sphere. This orgasm can be controlled almost by itself, and opens the sexual energy from SVADHISHTHANA CHAKRA towards the higher CHAKRA-s. Sometimes, the release of this form of orgasm requires for women a sexual lover who possesses the necessary anatomical qualifications in what concerns the size of his sexual organs. Where these do not exist, there are possibilities both for changing the shape of the male sexual organs, and for tackling the most suitable sexual positions, that allow a deep penetration. Also, since this form of orgasm is largely subtle, the women can learn to produce it at will (this being valid also for the women who never felt it before), even without direct stimulation, by an adequate concentration. Here, the perfect control over the vaginal muscles will play a paramount part. All these topics will be gradually approached in our next articles, since it is most recommended that Tantric probationers manage eventually to reach this form of orgasm, which is the springboard for higher states of consciousness.


5.THE ANAL ORGASM proceeds from the fact that there are erogenous nerves in the area of the anus, which are especially sensitive in the case of some human beings; however, it has to be mentioned from the beginning that this information doesn't mean to provide any "Tantric" license for the male homosexuality. This form of orgasm proceeds from the internal massage of the anus, till the sacrum for women, and till the prostate for men. If this is achieved by anal sex, in the case of women, it requires a lot of relaxation, and confidence, at the beginning. The energies released by the anal orgasm are quite gross (MULADHARA CHAKRA, especially), and hard to control;
Generally, it is advised for the beginners to avoid dealing with this form of orgasm (unless there already is a peculiar natural tendency towards it), since it is psychically connected with energies that have a very low frequency of vibration, and can therefore put one in touch with polluted psychical environments, or levels of consciousness; these psychical features are sometimes called "analism", in psychology.
Although the discussion upon the forms of orgasm has been approached mostly from the women's standpoint (for reasons that have already been mentioned), the same shades are also valid for men. It is at the same time true that the topic is much more acute, and important for the women-probationers of TANTRA.

A N T R A Y O G A A N D S E X O L O G Y P A R T 1

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Although very different in their goals, these two sciences, one empirical and the other spiritual, often join in a surprising way in their discoveries and approaches. As medical science of the sexuality - in its mechanical, horizontal work, and disturbances - the sexology doesn't approach the spiritual, vertical, and magical aspect of it, as TANTRA does.

According to the Tantric outlook, on the contrary, the sexuality is the furnace of the alchemic transformations of the energy, and consciousness , and of their expansion starting from the body, and especially beyond the body. Actually, TANTRA starts where the sexology stops; yet, this latter one often confronts us sometimes with facts, or orgastic experiences, which are strangely analogous with some of the statements from TANTRA YOGA. That is why, it has been deemed useful to begin the exposition of the facts of our course in a sexological manner, since this way is easier to understand by the Western mind, and doesn't take us too far from the truth as it is exposed by the Tantric texts.

THE CURVE OF PLEASURE
The sexologists define the orgasm in a non-poetic way, as a "trance, with loss of reality"; TANTRA says it is a blissful state of expansion of the consciousness, in which the usual limits of the selfish ego are suddenly cancelled, the tyranny of the mind is adjourned, and the subject falls in the vertigo of the voidness. For a short moment, one discovers amazed the abandonment, the death of the ego, the cancelling of the time, and the gushing of the Unity, which makes this condition identical with the metaphysical experience; therefore, in terms of TANTRA, often the Enlightment is even called "the cosmic orgasm".
The process of the orgasm in a common sexual experience may be drawn as a curve that presents 4 phases:



Phase 1: Excitation
In the first stage, the preliminary sensuous games arise the desire, and generate the excitement. This is materialized through the erection in man, and the vaginal lubrication at women.

Phase 2: Charging
The sexual tension determines the enhancement of the breath-rhythm, pulse, blood-pressure.. These reactions generate a feeling of generalized tension/tonus.

Phase 3: Orgasm
The phase of orgasm is characterized by the loss of the ego. The excitation, before focused mostly in the genital area, begins now to spread in the entire body, rising towards the head. If there occurs a loss of conscious control - as it happens in the common case - at this moment, which is called "the point of no-return", there occurs a series of reflex contractions of all the muscles that surround the genital organs, and the anus (pelvic muscles, muscles of the perineum, anal sphincters, the pubeo-coccygeal muscle (PC-muscle), prostate for men, vaginal and uterine muscles for women, anus-lifting muscles, and so on). These contraction bring about the ejaculation at men, and the explosive loss of vaginal secretions at women, which may be deemed as a form of ejaculation.

Phase 4: Resolution
The body calms down, while the mental consciousness arises again. The sensations from the orgasmic stage may still persist for a time, as slight waves, or vibrations. Because of the huge loss of energy that occurs by the ejaculation, during this period any stimulation towards a new orgasm is impossible; this "refractory" period is longer in the case of men (5 minutes or more) than in that of women (from a few seconds to one hour). Actually, there are many women who - because of their great telluric potential - can have several repeated orgasms, if their partner doesn't wait for the complete resolution of this period for resuming the sexual play.

There are certain emphasized differences of rhythm between the man and the woman, which make that the feminine orgasm has a rather implosive nature, while the masculine orgasm has an explosive one. Because of the differences of the time-factor (namely that men reach orgasm in shorter time than women do) it appears obviously that it is necessary for men to become able to control at will, delay, and eventually cancel their ejaculation. Actually it is precisely the ejaculation which makes the essential difference: at men, because of the explosive loss of substantial component parts, it generates a genuine "electric black out", a kind of loss of connection with the energy-source, that is followed by a false relaxation, which is actually merely the product of exhaustion. The women, by their nature, are much closer to the Tantric orgasm, a kind of 'orgasm without ejaculation', which may be prolonged for almost indefinite periods of time, and which is not manifest only in the genital area, but as vibratory waves in the entire being. It is interesting to note here that the macho-type men are those who want at all cost to ejaculate, and are most difficult to convince to control their sexual energy, while the more feminine ones (which does not mean those with aberrant, or pathological inversions) often prefer not to ejaculate, and to extend their orgasms.

A N A T T E M P T T O C L A S S I F Y T H E V A R I O U S B R A N C H E S O F T H E T A N T R I C S Y S T E M

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TANTRA YOGA starts from the idea that our sexuality, our amatory impulses actually represent a debased metaphysical urge, otherwise said that our highest spiritual aspirations are imprisoned in the matter in the shape of the sexuality.

It is only the wrong directing, the misuse we could say, of this fundamental force of the sex, which proves harmful for the spiritual evolution of the human being. Else, basically the sexuality represents the fundamental tendency of joining together the (+) and the (-), the Solar and the Lunar, the YANG and the YIN, the Male and the Female, the HA and the THA, for attaining the final condition of Union, the neutrality of the Absolute, (0), the peace of the spiritual Androgyne, who has summed up in itself all the potentialities of the manifestation. This goal, which is actually common with all the spiritual paths of our planet, is achieved in TANTRA through various ways, and this gives birth to several branches of the Tantric system.

Roughly, the experts divide TANTRA in two main streams: the TANTRA of the Right Hand, and the TANTRA of the Left Hand. This first division proceeds from the nature of the practical methods that are used for reaching the condition of Unity: if the actual, physical methods of sexual union are used, than we deal with the TANTRA of the Left Hand, while if only symbolical, or meditative techniques are used (and the physical sex is terefore excluded) we are within the sphere of the Right-Hand TANTRA.
br<> Often, it is very difficult to draw a sharp borderline between the two divisions, since there are schools which use methods belonging to both paths. The TANTRA of the Right Hand often corresponds with some of the great ascetic spiritual paths of our planet, in which union is searched with a divine entity, personification, incarnation, and so on, or sometimes merely with supernatural beings of various degrees. Though we deal here with a kind of "sexual" relationship, it is not an actual sexual manifestation that we encounter here, but rather a sublimed, spiritual, sometimes symbolical way of interacting, closer to what we'd call love; one of the most accessible examples for the common Western understanding is that of the so called astral-sex, or otherwise said the erotic experiences that occur in the dream-state. Other historical examples could be the mystico-erotic relationships of the Christian nuns with Jesus, the erotic devotion of the Indian GOPI-s for KRISHNA, the mystics of love of the troubadours and knights, the worship of the Ten Great Cosmic Powers in certain Tantric schools, etc.
Although the Tradition categorically states that the TANTRA of the Right Hand is the highest of the two branches, the Masters also state that the men of KALI YUGA, nowadays, especially in the West, because of the grossness (or materiality) of their spirit, are practically almost incapable (with very rare exceptions) to follow this path, which starts from a too high, or "abstract" point; therefore, we are advised towards the TANTRA of the Left Hand, which starts from a more "down-to-earth", or concrete situation, and is more fit for their level.

As it has been said, TANTRA of the Left Hand involves the actual practice of the physical sexual activities; because of this reason, and some ridiculous scholar speculations (like that: the right hand is the "right" one, and therefore the other one must necessarily be the "wrong" way), a whole host of "moralists" and amateur outsiders have cast upon the Left-Hand TANTRA the blame of being a horrifying heresy, and a spiritual deviation, connected with fornication and black magic, and which could by no means lead to any spiritual accomplishments. Even today, when the morals have gone quite loose (sometimes too loose), VAMA MARGA, the Path of the Left Hand is still looked upon with a lot of scepticism by the narrow-minded ones, by the sexually frustrated, and by those who never tried practically its methods. However, it has to be stated clearly that in the Left-Hand TANTRA sex is not practised for the sake of sex itself, but as an instrument for going somehow beyond sex, for reaching health, balance, improved couple relationships, self-control, supernormal capacities, and eventually the superior states of consciousness, culminating with the state of Cosmic Consciousness, or SAMADHI (as it is called in YOGA).

Here, it would be also useful to mention that there are paths which are somehow placed at the "borderline" between the Paths of the Left-Hand, and Right-Hand, or that join and use harmoniously methods belonging to both these ways. One such surprising example can be found in certain schools of HATHA YOGA; as few know, the word 'HATHA' proceeds from the two Sanskrit roots HA - Sun, and THA - Moon, which makes HATHA YOGA the discipline of the "Union of the Sun and the Moon", or otherwise said of the (+) and (-), of the Masculine and Feminine. Therefore, the genuine HATHA YOGA is a kind of TANTRA in which the union of the Male and Female aspects occurs within the being of the practiser, through specific methods, fact which entails a final condition of inner balance, harmony, and power. As a matter of fact, it is a well-known fact that HATHA YOGA is a typical Tantric instrument for training, and that in most of the Left-Hand TANTRA ASHRAM-s it is deemed to be an indispensable practice. That is why, also in our course there will be frequent references, and exercises belonging to the HATHA YOGA system. However, returning to the initial topic of this paragraph, it can be noted that scholars still have difficulties in deciding if HATHA YOGA in itself is belonging to the Right-Hand current (since physical sex is not necessarily involved) or to the Left-Hand one (being so physical, and bringing about a kind of physical "inner sex"). But, for the real practisers all these distinctions have little importance, since they are mainly concerned with the practical, effective results of their spiritual discipline, and not with theoretical speculations.

From this last standpoint, it is possible to distinguish two main directions of use of the sexual energy: the evolutionary one, and the "magic" one.
The first involves that the Tantric techniques, and the resulting energy are used for self-knowledge, for spiritual evolution, for attaining the condition of Self-Realization, or Divine Consciousness. This may be done either by an individual practiser in the search of the Truth, or by a couple of Seekers of the Transcendent, case in which the accomplishment takes the further dimension of making their love-relationship tangent to the Eternity. This latter ideal, though very cherished by the human soul, and tantalizing, involves however a great deal of spiritual commitment, and abnegation from both partners, and is a rare, and exceptional accomplishment.

The second direction allows the use of the controlled energy for attaining all kind of mundane goals (health, success, wealth, power, seduction, influence, supernormal capacities, etc.) in almost a "magic" manner (the word is maybe not the best, for it often evokes an occult, sinister and choking environment, or stand, but has been used in absence of a better one). Here it is also often difficult to find a clear limit between the two directions, since there are schools, and practisers who follow them both at the same time. However, from the standpoint of the "magic" use of the energy, there have been settled three main possible sub-directions. They are conventionally called:

- the "white TANTRA", in which the energy is used exclusively for beneficial, superior, spiritual purposes, as healing, psychic supporting, easing of the spiritual evolution, etc.

- the "red TANTRA", dedicated entirely to the obtaining of as much as possible pleasure, and personal satisfaction, in a somehow selfish manner, and without any spiritual horizon, but however without involving any evil, demonic, or satanic actions, or the harming of any sentient being. This direction, or deviation is quite typical for the Western practisers.

- the "black TANTRA", directed towards obscure accomplishments, that are related with the dark worlds of a demonic and often even satanic nature, and whose results are harmful for the sentient beings, for the spiritual evolution, and for the entire universal balance generally.

It must be obvious for anybody, that in our site there will be exposed only those elements from TANTRA that are concerning the spiritual evolution, the personal development (or of a couple), and the obtaining and beneficial use of the paranormal capacities, since for the YOGIN-s it is a very well known fact that the egoism, and the evil create the endless chain of the human suffering, and that the ineluctable law of KARMA (or of the reaction that fits perfectly to the done action) pays back - sooner or later - all the misdeeds of anybody, till the last dime. Therefore, if we want to preserve ourselves in the spirit of the above-classification, we might say that we are going to study elements of the TANTRA of the Left Hand, connected where necessary with elements belonging to HATHA YOGA and TANTRA of the Right Hand, and directed towards the spiritual evolution of the individual or of the couple, and - when possibly - towards the "white" use of the energy. Whenever it will be deemed necessary, elements from other parallel spiritual paths will also be added, such as: sexual TAO, IMSAK, other branches of the YOGA system, and so on. Also, elements from modern sexology, and latest research in medicine, physiology, physics, and chemistry, will be used for improving the understanding of these topics.

G E N E R A L I N T R O D U C T I O N T O T A N T R A Y O G A P A R T 2

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CHARACTERISTICS OF TANTRISM - PART 2

8. Important are also the speculations upon the mystic nature of speech, and its constituents; the existence is assumed of a phonic creation, parallel to the material phenomena. These revelations are connected with the sounds of the Sanskrit alphabet.

9. This has been developed concretely in the very frequent use of generally short, unintelligible formulas, called MANTRA-s and BIJA-s, correlated with various supernormal powers, and levels of consciousness by means of definite Yogic procedures, and which make the object of cosmic symbolism. Actually, the MANTRA-s are the most efficient instruments, according to TANTRA, and therefore the overwhelming majority of the Tantric texts deals to some extent upon this topic, and its secrets.

10. The general use of other concrete devices, like geometrical designs (YANTRA-s), symbolical representations (MANDALA-s), gestures (MUDRA-s), for the practical accomplishment or expression of metaphysical principles. The supernatural worlds are approached by specific methods of meditation (DHYANA), visualization, worship, etc.

11. The Tantric teachings are structured on several levels, depending on those to whom they address; the traditional texts assert the existence of three different human types: the "divine" one (DIVYA), that practically doesn't exist any more in our age, the "heroic" one (VIRA), which is the best for the Tantric initiation, though rare, and PASHU, "the herd of the Gods", the "animal", that swarms in our dark age. Only the VIRA-s, say the tantric texts, the heros liberated of fear, hate, and absurd shame are qualified for receiving the full of the Tantric revelations, while the others receive an adequate SADHANA, which will first gradually bring them to the heroical condition.

12. Addressing to heroic beings, TANTRA is not so very concerned with theology, or common moral. It is not a trite anarchism that we are talking about, but the need for transcending some of the appearances of the illusory world, for reaching the strongest awakening. Very often the Tantric texts themselves over-emphasize this side, for banishing the narrow-minded aspirants, by the use of a symbolical language: "to pet the breasts of your sister" means to arouse the SHAKTI in ANAHATA CHAKRA, "to put the LINGAM (penis) in the maternal cavity" means to pierce the root-CHAKRA, and so on.

13. Most of the Tantric lines are SHIVA-ite, because of the exceptional aspects of SHIVA: Benefactor, and Terrible, Healer and Destroyer of the evil, Supreme Androgyne.

14. TANTRA emphasizes the absolute necessity of initiation by a qualified spiritual guide, or teacher (GURU), and on constantly following his (or her) directions for spiritual practice. That is why, the Tantric texts use a special set of terminology, inaccessible for the outsiders, and whose "key" is handed over orally by the GURU.

15. In TANTRA there often appears an ambivalence of the divine and human existence, as complementary aspects of the same awesome, grandiose reality.

16. There is also a far-fetched categorization of the reality, especially in the symbolism of the numbers, and speech, which leads to the mysterious science of the breath, and TATTVA-s, and to connections with the ancient alchemical processes of the SIDDHA-s, and the body culture of the HATHA YOGIN-s.

G E N E R A L I N T R O D U C T I O N T O T A N T R A Y O G A P A R T 1

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The Sanskrit word TANTRA literally means "warp (on a loom)", or "extension". It proceeds from the verbal roots TAN - "to stretch, expound", and TRA - "to save", which give further hints upon the other meanings of the word TANTRA.
This name is applied both for a certain category of texts of the Oriental spirituality, and for the doctrine, and teachings which they contain. However, the Tantric texts, the TANTRA-s - and there are several hundreds of them: proper TANTRA-s, SHIVA AGAMA-s, VISHNU SAMHITA-s, SHAKTA NIGAMA-s, etc. - are written in a kind of "code language", so that without an oral explanation from a competent GURU, a lot of passages are bound to remain unclear. Moreover, there are still many untranslated, and secret Tantric texts under the dust of forgotten, or private libraries. All these, plus the extremely varied, and complicated nature of Tantrism renders the manipulation of a single definition almost impossible. That is why, it has been found useful to sketch some of the main features of the Tantric system in a detailed manner.

CHARACTERISTICS OF TANTRISM

1. TANTRA YOGA offers an alternative, and practical individual road to salvation, called a SADHANA, beside the Vedic one which is often deemed to be antiquated. It is important to remark here that the true Tantric SADHANA is accessible to people of any caste, social status, age, women as well as men, householders as well as ascetics.

2. The TANTRA-s are presented as the most fit form of teaching for the men of KALI YUGA, that is for the people of the "dark age", in which we live today. KALI YUGA is often connected with the "iron age" of the Greek mythology, and with the "age of the wolf", of the Northern Edda, deemed to have exactly the same meaning. Therefore, nowadays, when the spirituality is declining while man is desperately trying to reintegrate himself in a spiritual reality, it is stated that TANTRA is the last, and best way of salvation.

3. TANTRA has a rigorous metaphysical basis, of a very non-dualist nature. However, according to its opinion an intellectual knowledge is not enough, but there is need of direct, personal experience, which becomes possible only through the agency of SHAKTI, the power, the intense energy. The concept of SHAKTI, the feminine energy is the specific colour of the entire Tantric system.

4. TANTRA recognizes, and expounds mundane aims besides spiritual emancipation, as a lawful goal for a practiser. Its aim is to transform the adept in a kind of super-man, who not only has liberated himself of the Universe, reaching Enlightment, but also - alike the Supreme Lord Himself - is able to rule over it, and control its secret forces. This involves that Tantric methods are applicable for various sorts of practical accomplishments, including astrology, medicine, parapsychology, alchemy, and magic. Many written sources are pre-occupied with the description of supernatural abilities (SIDDHI-s), and the ways to attain them. There remains however, always a connecting thread between the magical, and the spiritual.

5. The eminent place given to the energy entails a brilliant revalorisation of the body. This is not meant with the sense of object of idolatry, like in the contemporary world, but as necessary instrument, unavoidable premises of the spiritual realization. This is due to the perpetually reminded analogy between the macrocosm, and the microcosm, which is the human body: "What is here is everywhere, what is not here is nowhere". A consequence of this fact is the appearance of the HATHA YOGA system in the Tantric schools; system which has as goal neither the "health", nor the "well-being", as it is commonly believed.

6. TANTRA teaches the practice of a special variety of YOGA, destined to transform the animal instincts and functions, by creating an upward movement in the body, along the energy- channels, NADI-s, and through the centre-s of force, CHAKRA-s. The process is most commonly expressed as "raising the KUNDALINI". Connected with this YOGA is the elaboration of a subtle physiology, in which the microcosm of the body is homologized with the macrocosm, and the world of the gods.

7. TANTRA emphasizes the metaphysical, and operative importance of the feminine principle. The Woman, the Goddess, SHAKTI represents for the TANTRIKA-s the universal Power, the energy of bondage and Liberation, who veils and reveals, blinds and illuminates; the world is her toy, and her mirror. Therefore we encounter here a genuine revalorisation of the woman, and perhaps the only spiritual path that acknowledges a total equality between the two sexes, at all levels. The importance of the female manifestations extends on all the levels of the experience, from daily life, till metaphysics.

S E V E N G A T E S T O W A R D S T H E U N I V E R S E S I X T H G A T E: A J N A C H A K R A-PART 2

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S I X T H   G A T E:   A J N A   C H A K R A

PART 2
AJNA CHAKRA - THE EYE OF THE INNER VISION
The real opening of the third eye equals the combination of analysis and discrimination, characterizing the right hemisphere with the opening and direct access to the intuitive world, characterizing the left hemisphere.

This means ending both the sterile intellectualization and the superstition of fantasist "premonitions". The awakening of Ajna Chakra is the harmonious union of these two ways of knowledge into one.

On the path of spiritual evolution, the devotee who aspires to the supreme perfection will gradually go through various mental levels, identified by the great yogis as follows: ordinary mental, superior mental, illuminated mental, intuitive mental and supra-mental.

These different levels correspond to deeper and deeper awakenings of the consciousness and to the access to increasingly elevated levels.

From a fragmented vision of reality, one can reach gradually a sublime overall view. On this superior level, there is a inflaming state of enthusiasm and happiness, accompanied by a spontaneous blossoming of the creative capacities.

In this respect, it is known the fact that the awakening and harmony of Ajna Chakra leads to the control of the sexual energies corresponding to the second center of force, Svadhishthana Chakra.

The vision corresponding to the sixth center of force is global, unifying, and divine. The person reaching this high level of consciousness considers the phenomena, thins and creatures not only in their surface, but in the same time comprises their essence, considering them from the real center.

"Each time I try to describe the spiritual states and visions I experience when I pass this place (Vishuddha Chakra), as soon as I think about these visions, my mind seems to evaporate into the infinite and makes any description of this level impossible.

However, in the case in which a certain person reaches the level of consciousness of Ajna Chakra, focusing there, then this person has the direct knowledge of the Supreme Self Atman. For this person, there is only a transparent veil, like silk.

The Supreme Self is then so close that one might think united with It. Nonetheless, the total union with God has not appeared yet, and it will follow." (Ramakrishna)

For a better understanding of this center of force, we have prepared a set of terms explained:

Genius - gift inherited from a previous existence, exceptional creative mental capacity in a field. In antiquity, genius usually referred, as Socrates confesses before the Athenian court, to that inner voice that guides the existential trajectory of special people.

Later, genius referred to the unique vocation in performing certain works of art, works that are under the sign of perfection, competing with the perfection of nature itself. The works of Mr. Kant include the term genius in this sense of the word.

It usually designates the highest degree of natural endowment, with spontaneity, fantasy, intelligence, capacity of understanding the deep sense of the world, self-giving, sensitivity, intuition and so on.


Intelligence - term that characterizes the insight and the characteristic function of the mind to quickly establish connections between various aspects of the manifestation. This is also what the etymology of the word "intelligence" suggests: "inter-legere", uniting two senses, that of discriminating and that of connecting.


Self-control: the mechanism and the mental capacity of following one's own behavior, especially of one's impulsive reactions, and to ponder, change or stop these reactions, and to come back to normal. Self-control is a fundamental aspect of yoga.


Self-observation: superior trait of the consciousness through which the human being follows more or less systematic the development of one's own personality. It needs to be directed upon both spiritual ideas and experiences, as well as upon the complex effects deriving from them.

Objectivity, self-criticism and increased exigency are necessary conditions to turn the self-observation into an effective means of self-education in the yogic practice.


Introspection: view or perception oriented towards the interior, towards one's own states and inner experiences. Above all, this term defines a real, genuine phenomenon or dimension of the psychic.

In the perception of the object is also included the self-perception of the observer. In the knowledge of the world is also implied the knowledge of one's self. The self-awareness and the awareness of the world are impossible to be separated. The inner experiences reunite the inner part of one's being with the outer part.

Introspection is an important method in yoga, because with it one becomes aware of, and can examine and describe one's own mental and spiritual inner experiences. Through superior introspection, the human being can reach easier the revelation of the Supreme Self Atman.

S E V E N G A T E S T O W A R D S T H E U N I V E R S E S I X T H G A T E: A J N A C H A K R A

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S I X T H   G A T E:   A J N A   C H A K R A

"The person who focuses intensely and meditates deeply on this charka will destroy gradually the negative effects of his or her previous bad actions, from this life and from the previous lives. The adept becomes a great yogi and a jivanmukta, a liberated person while still alive. He or she will obtain the 8 great paranormal powers (siddhis) and the 32 minor paranormal powers." (Swami Shivananda)

Location: the sixth center of force, Ajna Chakra is located on the physical level in the space in between the eyebrows, at the middle distance. It is also named "the third eye" or "Shiva's eye".

Ajna Chakra represents the superior mental consciousness, which allows the direct perception of the invisible worlds and the direct perception of the subtler aspects of the manifested universe.

On the physical level: it coordinates the activity of the pituitary gland (hypophisis) and of the cerebellum. The hypophysis has a vital role in the sense that together with the hypothalamus it constitutes the command system of the rest of endocrine glands.

On a psychic level, it controls the superior intuition, clairvoyance, the capacity to anticipate certain events, the instantaneous capacity of perceiving all the qualities of any human being, the extra-sensorial perceptions.

Specific reactions in the case of the harmonious activation of Ajna Chakra: the harmonious activation of Ajna Chakra grants mental insight, telepathic capacities, self-control, mental understanding through intellectual identification, creative intelligence.

Ajna Chakra harmoniously activated grants the state of unity, of communion with the cosmic laws, of non-identity with the physical body and identification with its spiritual nature.

The mental center of command, the center of brilliant intuitive, spiritual knowledge, Ajna Chakra is one of the three superior centers of force. As we mentioned in our previous articles, Anahata charka, the fourth center of force corresponding to empathic experiences, affective of love and universal compassion, marks the point of jointure between the first three centers of force (connected to survival, group, communication, and interrelationships, sexuality and will-related processes) and the energies Vishuddha Chakra corresponds, both physiologically and psychically to the process of nourishment, the stage of obtaining a state of superior receptivity, an opening of the soul towards the divine inspirations.

At this level occurs an inner enrichment through the access to the superior worlds of the universe.

The following stage leads the human being to the most refined and elevated inner perceptions, through the awakening, enhancement and control of the mental energies. Ajna Chakra represents for us the third eye oriented both towards our inner universe, and towards the subtle aspects and mental of the world, to the direct perception of the parallel universes.

In the yogic tradition, Ajna Chakra is considered the center of the spiritual perception. The gradual awakening and the opening of the inner vision on this level means in fact the access to certain superior levels of consciousness that we each have potentially, latently, but which we cannot even imagine.

The systematic access to these superior levels of consciousness equals evading every day from the limits of the ephemereal daily relaity.

Moreover, this means evading from the limited concepts of the consciousness that is mainly focused on experiences and phenomena in which we realize we are one with the Infinite. All these mean also surpassing the barrier of time, space and causality, which are apparently inexorable.

In the traditional yogic view, the role of Ajna Chakra as the inner eye is preponderantly manifested as the harmonious integration of the being in the universe.

Ajna Chakra is a focal point of emission-reception of energies, ideas, thoughts, mental structure through which we can conceive and understand coherently the subtle mental universe exterior to our being, its characteristic energies, helping us govern "our inner universe".

Just as the physical eyes help us establish certain rapports with the exterior things and phenomena analogically Ajna Chakra facilitates and puts our rapports with things, entities and phenomena characteristic to mental and astral subtle manifestations.

The person who knows how to focus on Ajna Chakra, the space located in the middle of the forehead, gains through this focus a new perspective on the principles and concepts of time, space and causality.

The inner focus on Ajna Chakra leads the human being to an extraordinary evolution level in which the apparently disparate multiplicity of events and phenomena can be simultaneously perceived in a harmonious, perfectly integrated vision.

The superior, ideal state that characterizes this center of force is an awakening of the consciousness on a level of deep intuition and understanding.