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KUNDALINI
TRANSFORMATION OF SEXUAL ENERGY |
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In
the process of self-realization the highest goal, identified
with the arousal of Kundalini, is recognized as a microcosmic version
of the feminine power of Sakti. The tantrikas identify the power
of Sakti with Cosmic Consciousness, since she projects the biunity
of male and female principles |
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In
order to realize this, the discipline of Tantra-asanas (sexo-yogic
postures) has developed into a formidable series of psycho-physical
practices requiring the same type of discipline as meditation. According
to tantra, the Kundalini Sakti can be aroused by the practice of
tantra-yoga-asanas, as it asserts: 'One must rise by that by which
one may fall.' What on the cosmic plane is fusion of polarities
is, on the biological level, the sexual union of asana - not sexual
'intercourse' as commonly and wrongly stated. |
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Through
the ages, the sex act has been generally associated with procreation
or gross physical satisfaction. Tantrikas, however, realized immense
potentiality of sex energy, and through tantra-asanas, transformed
the energy of sex and freed it to a plane of cosmic awareness. Sex
is seen as divine in itself, and a source of a vital energy capable
of acting with tremendous force on the physio-psychic state which
in turn reacts on the higher cosmic plane. |
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In
Kundalini-yoga the kinetic flow of Kundalini Sakti, which in the
ordinary course is in a downward direction, is made to reverse to
an upward flow, finally to unite it with Siva, Cosmic Consciousness.
To this end, the physiological functions of the body also undergo
progressive transformation. |
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The
ritual of tantra-asana is performed with a partner of the opposite
sex. The female participant is seen as the reflection of Sakti,
the dynamic female principle of the universe. The 'devout woman'
epitomizes the entire nature of the eternal feminine. Prior to the
commencement of the ritual, a choice of environment and determination
of propitious time and hour, are made with the help of a guru. It
is ideal to have initiation from a Bhairavi (female guru). Tantrikas
stress the need to perform rituals in solitary places in an atmosphere
free from disturbance and pollution. The acts of bathing, dressing,
sitting for worship, offering of flowers and other ritual ingredients,
along with rities like nyasa and bhuta-sudhi (purification of body
and elements) are performed to prepare the right at mosphere. |
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In
the Pancha-makara rite, the nude female worshipped is
no longer regarded as flesh and blood but as a goddess,
as Sakti who embodies the fundamental forces of the cosmos.
'The transference of divinity is not something which is
detached from the real but is within the reach of experience.
The man and the woman both are parts of a drama to which
they conform in perfect lucidity. Their interplay is a
complementary movement of thought and feeling; there is
no place for abstraction here, but only constant reference
to a tangible human condition. Hence the experience of
the transubstantiation of a woman into a goddess is viewed
as a very special revelation of reality which can be seen,
felt, and apprehended in no other way than what it is. |
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The
man and woman encounter themselves in one another; in doing so more
completely does one relate to one's inner self. This continuous
activity of 'seeing' into one another through the various ritual
acts climaxing in sexo-yogic-asana plunges the group into an anonymity
in which personal ego-sense is dissolved for the acceptance of the
common goal. By the process of ritual projection, the adepts are
imbued with divinity until both the make and female, who represent
the dialectical principles, achieve an existential awareness of
unity similar to the symbol of the circle: " So ' ham : I am He"
or " Sa ' ham : I am She", for "There is no difference between Me
and Thee." |
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Sexual
energy is also tapped through Hatha-yoga and other processes such
as Padmasana, Siddhasana, Yoni asana, Rati asana, and by means of
certain mudras, the most important being Vajroli, Sahajoli, Yoni,
Khechari, Asvani and Mahamudra. Through bandhas, contraction of
the pelvic region is also possible, the most effective being the
Uddiyana and Mula-bandha. |
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Asana
is meant for the control of the body and mind, to permit
the free flow of psychic forces through the physiological
mechanisms. It is a unitive, contemplative way, an altered
state, through which a new reality evolves, a new unit comes
into existence in which the old two are lost. 'Sexualtiy
and spirituality become two ends of one energy.' As Rajneesh
remarks: 'Tantric sexual union is falling in love with the
Whole Cosmos, it is a total surrender to the Whole Cosmos.'
In surrendering we become feminine, the feminine depths
of our psyche then dissolving, transcending - a total
experience of oneness - and a tremendous energy is released.
From the tantric point of view, the consummated human being
is man and woman fused into a single unit. When the idea
of basic unity, experience of oneness - and a tremendous
experience |
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of oneness - and a tremendous energy is released. From the
tantric point of view, the consummated human being is man and woman
fused into a single unit. When the idea of basic unity, that the
two are inseparable, emerges, the state of ananda, of infinite joy
or perpetual bliss, is reached. This state of bliss is the closest
approximation one may experience to the state of liberation. The
inner life-force is aroused to its full potential through the mystic
process of awakening the Kundalini Sakti. |
One
who has attained transformation, a spiritual rebirth, has no more
desires. All external aids become symbols of phases and forces.
They are no more than 'links' of different parts of the whole, and
all the means that we require to reach the ultimate goal, however
high, lie within us. "What need have I of an outer woman: I have
an inner woman within myself," as tantra says. When roused, Kundalini,
the 'inner woman', shines like 'millions of lightning flashes' in
the centre of the sadhaka's body. He then thinks that he himself
is shining like everything that is reflected. He looks upon the
entire objective world that is reflected as surging within him.' |
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Sometimes
the use of psychedelic preparations is prescribed to attain the
desired result. Swami Satyananda's remarks on this method are pertinent.
Another method of awakening according to Yoga is through herbs.
In Sanskrit, the word is Aushadhi, but it should not [be taken to]
mean drugs. Through herbs either the partial or the fuller awakening
can be be brought about; either the awakening of Ida or Pingala,
or the awakening of Sushumna which means the entire, total awakening...
That is known as Aushadi. But it is also said that the herbs which
should be used to awaken this potentiality, or this life-force in
man, should be understod or should be got only through the Guru,
not without a Guru. Because there are certain herbs that awaken
Ida and there are others that awaken Pingala only; and there are
those that can even suppress both of these two, so that you can
go to the mental asylum very quickly! so Aushadhi or the herbal
awakening is a very risky, a quick but unreliable method. It should
only be got from one who is a very reliable person, and who knows
the science very well.' |
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'In
the case of drug-induced states - especially the first few instances
- the trip is likely to be highly uncontrolled. The individual will
find himself hurled into some far-flung region of inner space, with
little chance to absorb or even notice the intervening regions.
The drug takes his awareness, as it were, and flings it out to an
unfamiliar realm of consciousness. Without adequate preparation,
the traveller feels totally disoriented... Finally, with drugs,
the trip is of limited duration. One always comes down, or comes
back.' |
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Some
Western observer has written of the question of drug use: 'Persons
who practice mantra meditation have been found to show evidences
of increased integration in their life activities. For example,
one study reports that eighty - three percent of a large group of
drug users practising this kind of meditation gave up the use of
drugs. |
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