Showing posts with label Brahmacharya'. Show all posts
Showing posts with label Brahmacharya'. Show all posts

Is it troubling that Tantrism rejects religion's authority while dealing with Magick, Supernatural Beings, and Gods?


The underlying issue is straightforward. For the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of Yes, there is "worship" and the usage of Gods. It's important to note that there is no universal definition of what it means to be a God. Of course, this would be considered blasphemy by the Buddhists. 

The original Buddha is thought to have been a devout atheist. (This is not to be confused with a Western atheist, who believes in nothing.) Buddhists are unafraid of ghosts and devils, whom they regard as having the same type of life as humans. When it comes to gods and universal retribution, however, the punishment is brought on by confusion and the inability to control one's intellect and its interaction with the cosmos. 

During the higher degrees of Hindu initiation, the individual aspirant gradually sheds the conditioning instilled in him by his parents and caste culture. This is, by the way, where the phrase originates from "It was from being "out-of-caste," not from being "cast out," that the term "outcast" was coined. Outcastes are people who no longer feel bound by the commitments they were told they had as a Brahmin, Warrior, or Untouchable. Knowing that these "obligations" were "arbitrary," or things he was merely stuck with, he started to deconstruct them before rebuilding himself. Of course, this makes him incredibly unpopular in social situations, which is exactly what many initiates aim for. When a result, many of Bengali Tantra's higher initiates—particularly as their mental, psychological, and physical strength grows—become figures of tremendous dread to others. There have been a few instances in which European conceptions of evil have been developed in the East as a method of spiritual growth. 

This was done, in particular, with the "Thugs,' who have become well-known in European folklore and whose name has entered our lexicon. The "Thugs" were Kali devotees who felt that murdering at random was a way of appeasing the goddess. They felt that by doing so, they were liberating themselves from the cycle of Karma. This strange idea perplexes many who conceive of Karma as a moral system. 

In practice, the criminal factions were getting so tired with acts of violence and crime that they were able to let go of their commitment to retribution. Serial killers, psychopaths, and high-ranking political people are what they would be today in the West. They were not punished if they did not feel guilty. Karma was a mental process for them, and it was mostly brought on by themselves. Unlike Buddhists, their treatment for it was to cause as much harm as possible until they were tired with it and no longer emotionally touched by it. They stopped at that point. 

This is extremely similar to many hypnosis-assisted behavior modification procedures "The 'unwanted' conduct is repeated until the patient is fed up with it and with himself. We have no notion how much spiritual illumination this resulted in, and we have no desire to conjecture. As far as we know, the "Thugs" have been wiped off by the British Army for at least two centuries. This was a centuries-old cult that claimed to be a legitimate Tantric group, according to some. 

In the Hindu Tantras, the topic of good and evil, as well as the topic of Black and White Magick, becomes highly perplexing. The Buddhist Tantras do not follow the same pattern to the same extent. In many Bengali literature, there is a shift from religious devotion to mantra recitation from the first portion of the book to the concluding chapter. Depending on the mantra or your overall attitude regarding it, this may be viewed as either spells or hypnotic tactics. At the end of the books, violent magical methods are taught, which may be designed to damage someone seen as an adversary or a hindrance. 

This is especially true in the Kulanarva Tantra, which we have found to be the easiest of the Hindu Tantras to read and comprehend. Tantric and devotional activities to Shiva and Parvati are included near the opening of the book. They get more sophisticated toward the middle of the book, and they deal with physical activities, dietary practices, and exercises to help the Tantric adept. What you get at the conclusion of the book is a full-fledged text of witchcraft "and directions for destroying your opponent by constructing a doll of them and burning it in a cremation ground with accompanying spells. Is it really as sweet and light as you've been told? As a result, from a Tantric perspective, the more accomplished adept is the more dangerous and wild human being. This is in stark contrast to the American/European viewpoint, which continues to employ the New Testament imago of Jesus as the paradigm of the ideal person (maybe unconsciously). 

Of course, we're referring about the mythological Jesus, who is a non-emotional or mono-emotional person who is incapable of violent reactions, is nice to everybody, and enjoys dogs and little children. This is one of the most troubling parts of Tantra that must be addressed, and which the person must address inside himself. He'll have to re-examine and re-judge what he thinks one by one, little by little. This might be a lot more tough than you realize. Because our beliefs have nothing to do with what our lives have taught us.



You may also want to read more about Tantra Yoga here.





What are the many forms of Tantra?


Despite the fact that there are "hundreds" of sects, there are essentially two schools of thought: 

  • Hindu Tantras, which are theistic and originated in Bengal, India.
  • And Tibetan Buddhism, which does not entail the worship of gods but does recognize Spiritual Beings. 

To clarify matters for the Western reader, many Tibetan Buddhists admit the existence of gods, but they do not consider them worthy of devotion or, in some circumstances, even of attention. 

Many of these characteristics may also be found in early Chinese Taoism. 




You may also want to read more about Tantra Yoga here.






What is Tantra's background?



There hasn't been a detailed history of Tantra written. The methods' origins can be traced back to prehistoric Shamanism. According to recorded history, the earliest Tantras were most likely Buddhist and originated in India, according to historians. However, Buddhism gradually disappeared from India for a variety of causes, the most significant of which was the Islamic conquest of India, which destroyed most of the Tantric history as well as hundreds upon thousands of manuscripts. 

When the Islamic empire's influence in India receded, ancient Hinduism, not Buddhism, resurfaced. Buddhism mostly vanished from the region where Buddha lived, going to China and later Japan. Tantric practices and philosophy continued to exist after this, but they were kept hidden due to their disturbing nature. 

You can image how startled the Islamic invaders were when they learnt about the activities that were taking place, because a Moslem is the only person who is more concerned about sex than a Jew or a Christian. As a result, what was once a well-known cult in India has become obscure and esoteric. And it is for this reason that the Hindu Tantras are so valuable. Because they were not susceptible to public opinion, they could be more forthright. 

However, due to the devastating impacts of history, the Hindu Tantras are likewise exceedingly muddled. To clear up some of the ambiguity, we went to Tibet's Buddhist Tantras, where the core purity of the original concept has been maintained to a large extent. The ideas about sex and morality are the lone exception. After initial encounter with India, Tibet's governing authorities determined that Tantric Buddhism would be the state religion at a reasonably early stage in their history. They invested all of their intellectual and financial resources in the establishment of institutions and libraries. It retained a tremendous esoteric influence for years, perhaps centuries, with authoritative people, customs, and even families engaged. 

Only a small percentage of the literature has ever been translated into English, so it is even richer than we may think. This offers the foundation for a fully fledged tradition and practice. This, along with the fact that hospitals in the East have no trouble dealing with Kundalini phenomena, gives the practitioner a bit of a safety net. 

Since the 7th century, Tibet has been governed by Tantra. It was the focus of whole colleges, which, like any huge enterprise, had means of dealing with people of varying talents—lay talent, high talent, and genius. 

And, as with any hierarchy, those at the top were more or less isolated from the rest of the group. For the purposes of this book, we agree with the Buddhists that most, if not all, of our ideas of the self-the idea of a soul, or as the Hindus would put it, "knowledge" of the Universe-are delusions, a handy construct for the control of the people. 



You may also want to read more about Tantra Yoga here.





Is Tantra primarily a philosophical or a yoga practice?

 



Tantra is a system of technique and physical practice—we stress physical practice—combined with certain metaphysical assumptions about the world that can be proven through personal experience but not necessarily via rigorous scientific examination. 

They don't entail moral doctrine, save in an esoteric sense; they don't entail personal restrictions; and they don't include concerns of good and evil aside from the aspirant's advancement. 

Tantra is essentially a combination of practice and philosophy aiming at the ultimate development of the practitioner into his greatest form. You may take this approach in whatever direction you want, whether it's dealing with afterlife beliefs or personal power in the actual world.




You may also want to read more about Tantra Yoga here.




If the challenges are so severe, how can Tantra assist in overcoming them?




One of the goals of Tantra is to assist in the dismantling of the formidable barriers that we, our biology, and our culture have erected (which is the result of our biology interacting with various forms of environments whether they be so-called spiritual or so-called physical). 

In terms of dismantling the barriers we've just discussed, the most significant approach, in our opinion, that is shared by both Hindu and Buddhist Tantra, is the concept of 'de-programming.' We use the term de-programming with caution because we do not believe that a human being is built in the image of a computer. However, given the time and place in which this book is being published, we believe that most readers will understand what we mean. (In the 1920s, significant telepathy research was dubbed "mental radio.") Scientists utilized the telephone model to try to understand how the nervous system worked in the early days of the telephone.) De-programming is the process of removing involuntary constraints, such as unasked-for ideas that you have adopted as your own and identified with the "real you." This might be anything from a political party to a church to the cuisine you eat. 

In terms of spiritual or psychological de-programming, we've found that using symbols that depicts evil or destruction in your culture is the most effective method. To be clear, this does not always entail illegal behavior. It does refer to sacramental and magical practices involving symbols, such as the inverted cross, the black goat, or even the swastika in Western Magick. 

This final is, of course, an Eastern symbol with new Western interpretations' If the reader finds them upsetting, that is precisely the purpose' Using the swastika picture does not indicate you support Nazism or even Satanism, though Satanism in the West has strong ties to Tantra in the East' We weren't the first to raise this issue in a previous book, Pacts with the Devil (New Falcon Publications, 1993, 1991). In past decades, a lot of occultists (such as Dion Fortune) despised Tantra because they saw it as demonic magick. 

They were completely accurate (in a certain sense). The goal is to get so familiar with these symbols that they no longer have any meaning for you.' Before rejoining the Universe as a meaningful structure, one must first develop a forced nihilism in oneself, in terms of any meaning whatsoever. This, however, does not imply just looking at them or thinking on them. It entails consciously evoking your own power, summoning these spiritual energies, and even performing dark masses if necessary. 

The presence of a strong emotional component, not merely intellectual focus, is crucial. In the sexual realm, this might include consciously pursuing activities and sex roles that are either outlawed by your social surroundings or that you find terrifying. For example, heterosexual males frequently fear being the passive partner in sex, especially if gay. Allowing your female partner to possess you (if you are a guy) with a dildo' can help with this.




You may also want to read more about Tantra Yoga here.





How do the changes in one's life begin to manifest if one practices Tantra?



It has been our experience that employing symbols such as the inverted cross, the black goat, or the swastika can result in unexpected and occasionally scary happenings in some circumstances. Active invocation of powers that can be deemed devils, or at the very least forces that society as a whole does not want you to "socialize" with, can result in enormous revelation and energy release. You could be experiencing dreams, dread, the creeps, or even paranormal happenings that are impossible to explain and look entirely unreasonable. 

Several people, including one of the writers, have had machinery break down around them as a result of some of the actions detailed in this book (in one case. five brand new tape recorders within a 48-hour period). Some things simply happen: automobiles break down, computers crash, keys vanish, old adversaries resurface, and you confront your boss. This is a low-level manifestation of the "poltergeist phenomenon." 

When your silverware begins flying about your room and your keys go missing every morning as a result of this "phenomenon," you know things have gotten out of hand! Aside from the jokes, these are things you'll have to get accustomed to. If you have the guts to go over this point—and bravery and nerve must be developed—you'll find yourself in a whole other universe of sensation and cognition, and you'll be able to deal with the typical world more effectively. 

On the negative side, you may grow progressively alienated and disgusted by those around you, and you may find that you have nothing in common with your friends and family. Conversion to the Ultimate Buddha is often followed with a sensation of hatred in several Buddhist teachings (also know as the Gesture of Disgust). In other cases, you may notice that individuals are getting more antagonistic toward you. This is a different component of the job that will need to be handled in a smart and productive manner.



You may also want to read more about Tantra Yoga here.





Why are there so many Gods and Demons if Tantra isn't a religion?



There are numerous demons and Bodhisattvas who were never actual persons in the sense that a Westerner would comprehend them, but who are regarded real on their own terms. 

One explanation for the multiple "God" formula is that it is comparable to Zen and Kabbalah practices: the collapse of all distinctions—often referred to as "enlightenment"—followed by the reaffirmation of all distinctions, often referred to as "enlightenment." 

Dealing with or coping with a God or Demon, whether internal or external, does not need worship. In the West, we have the misconception that Gods "must" be adored. These ideas are difficult to communicate in language because they contradict it, as language is both a process and a category at the same time. Language has its own history, as well as preconceptions.



You may also want to read more about Tantra Yoga here.

What is the goal of Tantra?


The thing that shocks most Westerners (and a great many orthodox Hindus) about Tantra is the fact that the highest good is considered to be the development of the aspirant as he defines it without the cloak of external morality. From a Tantric point of view, whatever one does, acceptable by society or not, is simply the means to the same end-self-development. 

It should be remembered that antinomianism (deliberate renunciation of social and religious restrictions) in Tantras in so many secret doctrines-is fundamental. In this sense most American authors on Tantra would vigorously disagree as their training and public persona are conventional. Many of these people come from an academic background. 


From different directions, we have, combined, nearly a half-century of experience in the practice of various Occult and Yogic techniques. The essential problem now as always is the unconscious tendency to view alien philosophy through the lens of the ingrained and familiar culture. In the West, Judeo-Christian values dominate our thinking and perceptions, act as values of faith and are anti-empirical. All forms of Yoga, whether Tantra or otherwise, demand empirical results not faith. In this sense these practices are closer to Western Science. 

From the monotheistic point of view, Tantrism-whether Buddhist or Hindu-is dangerous and diabolical even as a philosophy. Engaging in any practice devoted to self-determinism may put you beyond the scope of society. This should be kept in mind as you gain more power, as one of the first mistakes of any serious student is talking about his most secret goals. What may seem harmless to you may be a panic trigger to someone else. 



You may also want to read more about Tantra Yoga here.






What does Tantra mean?


Even in their original nation, the word 'Tantra' is an excellent example of something that doesn't have a very clear definition. 

The Tantras are a collection of religious literature with varying degrees of complexity. Some of them, such as the Tantra of the Great Liberation, are high poetry. 

Others are simply a few pages long, are written in a clumsy manner, and aren't much different from the European Grimoires. Tantra, in our opinion, is a comprehensive term that denotes activity. It denotes that theory and practice are in sync. Tantra has been compared to a shuttle that directs the threads to produce a whole fabric, just how Yoga has been compared to a yoke to which oxen have been tied to drive a cart.



You may also want to read more about Tantra and Healing here.





Brahmacharya's Relationship with Tantric Sex and Celibacy

     



    Modern Day Celibacy.


    We're going to consider a taboo but increasingly relevant topic, and we'll tie it into the tantra debate.


    It has been a more common yet taboo subject than sex in recent years. It's known as "celibacy."


    Celibacy would not be recommended in this environment, and  It won't be dismissed either. We just want to see how it blends in and certain people are attracted to it by nature. Others will be compelled to do so through their own free will or the will of others.

    But first, let's speak about "brahmacharya," which is the secret to recognizing the philosophical ramifications of both tantric sex and celibacy, as well as what they have in common. They have more in common than other people think.

    Brahmacharya refers to walking or remaining in God's creative power, which is our sexual drive







    What do we mean when we say we're walking or abiding in sexual energy? 


    There are two points to consider:

    1. First and foremost, it must be preserved. 
    2. And so there's the matter of cultivating it. 

    Brahmacharya is all about preserving and cultivating sexual energy.


    So far in these tantra studies, we've covered the basic techniques for undergoing a period of transition of sexual relationships in order to conserve and develop sexual energy. 




    What role does celibacy play? 




    It's a matter of personal preference, temperament, and way of life. It happens all the time. Perhaps we yield to a guru or organization, and they make the decision for us.

    Perhaps we should do it on our own. Maybe we'll never be drawn to it. Either of these would suffice. 

    It is up to each of us to obey our own gut instincts on the subject.


    Celibacy is an objective indicator of an unique state of mind and ceremonial purity. 

    Celibacy is said to have evolved from taboos that saw sexual power as a competitor to religious authority, and the sexuality of the opposite sex as a polluting influence, particularly in holy or crisis circumstances.


    India's religious traditions reflect a wide range of views on celibacy. 


    The priesthood in Hinduism is hereditary, and hence not celibate

    Sadhus ("holy men"), who live a life devoid of goods and familial obligations, are among India's most well-known religious figures. 

    Sadhus are disorganized and lack corporate discipline. 

    Many sadhus, both male and female, become celibate after marriage or widowhood, while others do so at an early age. 

    The sadhu is a person who has abandoned a life governed by dharma (cosmic and social law—i.e., caste, family, money, and state) in order to achieve moksha (final liberation). 


    In Jainism, celibacy is also a significant practice. 

    All Jain monks swear to abstain from sexual intercourse, and the general public is exhorted to stay chaste, even celibate, following the birth of a son.


    Celibacy in Buddhism.

    Buddhism started in India as a monastic order committed to achieving enlightenment via the control of emotions and the removal of connection to material goods. 

    As Buddhism grew in popularity across the globe, certain deviations emerged: 

    • in Southeast Asia, most young men only stayed in the order for a year; 
    • in Tibet, Tantric monks were married; and in Japan, 
    • the huge Jdo Shinsh sect abandoned the celibacy ideal entirely.



    What is celibacy? 


    It is technically defined as the refusal to marry and engage in sexual intercourse, including masturbation. 


    Broadly celibacy refers to the status of not being married and hence sexually abstinent, which is often associated with the function of a religious official or follower. 

    • In its strictest definition, the phrase refers to those who are single as a consequence of a holy vow, act of renunciation, or religious belief. 


    Celibacy has existed in some form or another throughout history and in almost all of the world's major faiths.


    • Wherever celibacy has emerged, it has been accompanied by the belief that religious life is fundamentally distinct from, if not divorced from, society's regular institutions and human nature's natural desires. 
    • The religious style that criticizes celibacy, on the other hand, emphasizes religion's function in using and sanctifying the "natural" stages of life: sexuality, family, and labor.



    It is de facto sexual energy protection, though “preservation” may not be the celibate's intention. 


    • Other motives for celibacy are more focused on avoiding something bad about sex (obsession, excess, injury) rather than doing something constructive about it (inner expansion, divine ecstasy, enlightenment).
    • Celibacy is the first half of brahmacharya, but that is not always the case, since there is no cultivation without first purifying the nervous system and then enabling sexual energy to transfer to a higher manifestation, which is the second half of brahmacharya. 



    What are the different types of celibacy?



    Celibacy comes in a variety of forms from throughout history to modern times. Celibacy is practiced in a wide range of situations. 



    1. Sacerdotal celibacy, which applies to priests and priestesses, is one sort of celibacy. 


    • A priest is a divine mediator who fulfills the holy job of transmitting the needs of the people to heaven via ceremonies, as well as the sacred force and presence from heaven to the congregation. 
    • His job is to be objective. Its effectiveness is ensured if the priest performs the right ceremony and has the necessary ordination and, maybe, ritual purity criteria, regardless of how moral or fervent he is. 
    • Celibacy is an objective indicator of an unique state of mind and ceremonial purity. 
    • In the Western world, Celibacy is said to have evolved from taboos that saw sexual power as a competitor to religious authority, and the sexuality of the opposite sex as a polluting influence, particularly in holy or crisis circumstances.



    2. Celibacy related with monasticism is another sort of celibacy. 



    • The monk's celibacy is primarily for moral and spiritual progress, rather than the ceremonial purity necessary for sacerdotal ceremonies. Celibacy assists the monk in achieving inner freedom and allows him to practice asceticism and meditation. 
    • These experiences, potentially in conjunction with the religious community's "new family," lead to a feeling of isolation from the mundane that aids the monk's spiritual development. 
    • The hermit in the woods or the desert, the anchorite living in seclusion in a church or monastery, the cenobite living a stable monastic life in community, and the mendicant ascetic who journeys from place to place collecting alms are all examples of monasticism. In any event, celibacy is seen as an inextricable component of the monk's lifestyle.

    3. Women's institutional celibacy is often seen as a means of spiritual progress. 


    • The virtues of virginity and celibacy are seen as advantages in the pursuit of spiritual aspirations. 
    • The majority of female celibates in institutions are nuns in residential cloisters, while there have been a few lonely personalities, such as Dame Julian of Norwich, an anchoress (female hermit) (born 1342).


    Individual noninstitutional and nonsacerdotal religious celibacy may be practiced by a layman or an occasional cleric in a religion that does not require celibacy, who vows to stay unmarried out of devotion or to facilitate the delivery of an unique religious ceremony.




    Celibacy is one half of brahmacharya, which is an essential principle. 


    • Celibacy without the second half of brahmacharya will lead to stagnation and the appearance of unbalanced obsessive habits, particularly if celibacy is "forced."


    Though celibacy (preservation) is a step toward brahmacharya, it is incomplete as a spiritual activity until sexual energy is activated (cultivated) for a higher reason.

    That is, after all, tantric sex's intent. 

    Ironically, celibates who are vigilant in their tantric sexual practices and continuing loving service to others to cultivate sexual energy to a higher manifestation in their nervous system may have stronger spiritual chances than celibates who are not diligent in their sitting yoga practices and ongoing loving service to others to cultivate sexual energy to a higher manifestation in their nervous system.



    Is celibacy or tantric sexual intercourse a safer way to enlightenment? 


    Who is to say? It all depends on how committed a practitioner is to one lifestyle or the other. 

    Rather than any particular approach, the practitioner's level of bhakti influences the result. 

    The nervous system will begin to open, one way or another, whether bhakti is plentiful.


    The central practices of yoga and pranayama would have the strongest effect on the degree of bhakti growing in the nervous system with either the tantric lover or the celibate. 

    The amount of inner silence available is determined by the global purification that occurs on a regular basis in the nervous system. 

    This is pure happiness consciousness growing in us, our source, our deepest spiritual quality. 

    If we have that, we will thirst for the same destination, holy marriage, whether we are inclined to be tantric lovers or celibates. 

    Whatever lifestyle we want, the elements of brahmacharya can inevitably be incorporated – maintaining and nurturing our sexual energies as we ride our inner highway to heaven.



    Celibacy Superpowers.


    A tale from Hindu Mythology.


    Parpuranjay, a Haihayavanshi Kshatriya prince, went hunting in the jungle one day. The prince observed a black-colored dangerous beast while traveling through the deep woodland and shot it with his arrow. 

    As he approached, he saw that he had accidentally murdered a sage disguised in a vicious animal's hide. The prince grew troubled and collapsed as a result of this wicked conduct committed in ignorance. 

    When Parpuranjay regained consciousness, he went to the well-known Haihayavanshi monarchs and thoroughly explained the accident. 'A sage who ate only fruits and roots grew enraged.' 

    Hearing this, all the Kshatriyas were saddened, and they searched everywhere for the sons of these sages, eventually arriving to Kashyapanandan Arishtanemi's hermitage. 

    After paying homage to the sage who observed the finest fast, they all rose up. 

    'We have not been able to accept hospitality from you because of our terrible acts,' the sage replied as he proceeded to meet him. We have assassinated a Brahmin.

     'How did you people murder the Brahmin, and where is that dead Brahmin?' the sage inquired. 

    The Kshatriyas then informed them the whole truth about the sage's death, and everyone took the sage with them to the site where he was slain. The Kshatriyas, however, were unable to locate the deceased guru. 

    He felt even worse about his indifference. In humiliation, they all began seeking for him. His awareness evaporated. When sage Arishtanemi saw the unhappy Kshatriyas, he summoned his son and exclaimed, "Parpurunjaya!" 

    Isn't the brahmin you murdered not the same as the one you killed? kings! My child is the ascetic. The Kshatriyas were taken aback to find the sage alive and said, "It is a wonderful surprise." 

    How were these long-dead sages transported here and resurrected? 

    Is it the power of penance that has brought him back to life? 

    Brahman! Isn't it true that we all desire to know what this secret is? 

    Please let us know whether we are able to hear you.' 'King!' Maharishi exclaimed to the Kshatriyas. 

    I shall explain shortly why we are not under the power of death. 

    We follow a code of behavior that is devoid of sloth, includes daily meditation, eats pure food, and earns riches in a pure way. 

    We are constantly committed to keeping our chastity vow and know only the truth, never falsehoods, and always practice our faith. 

    As a result, we have no fear of dying. We only discuss the qualities of academics and brahmins; we do not discuss their flaws. 

    We provide food and drink to our visitors. We provide whole meals to people who rely on us for subsistence, and we consume the food that is left over after we have fed them. 

    We live in a sacred nation and are always ready for Shama, Dum, Forgiveness, Pilgrimage, and Charity. 

    We are never terrified of death since we are constantly associated with great saints. 

    Kings who are envious! Now you may all go; you are not scared of committing the sin of murdering Brahma.' 

    Hearing this, the Haihayavanshi Kshatriyas paid reverence to Mahamuni Arishtanemi and returned to their homes, happy.





    A Tantra practitioner may use their sexual energy to awaken and invigorate their field even if they are celibate. 




    • Sexual energy becomes, in the end, a force for awakening, growth, and uniting with the god/goddess. 
    • Tantra practitioners deal with sexual fantasy—usually in a supervised fashion to fulfill certain desires so that they may be more present with life, god, and their relationships. 

    This is a difficult route to take, and there are certain standards for dealing with eroticism that may be rather strict in order to keep the practitioner's awareness intact. 


    The concept is that by completely following and bringing consciousness to our innermost wants, we may accomplish them if necessary and become more present in our lives, bodies, and relationships. 

    However, this may be a lifelong journey that should be undertaken with enough awareness to keep the practitioner safe and stable. 



    What are the benefits of celibacy?


    The Benefits of Celibacy:


    There's no denying that sex is a complex topic. While it is a common method for individuals to display their love and devotion, it also has certain hazards. 

    Some individuals believe that the hazards of sex exceed the advantages, and that abstaining from it makes them feel better.


    1. Celibacy for Increased concentration. 


    While not having sex does not immediately free your mind, some individuals find that if they aren't thinking about sex, they are better able to focus on school or work. 

    • Celibacy allows individuals to avoid thinking about or arranging sexual relations. 
    • They may devote all of their focus to other things without having to worry about sex. 
    • According to studies, females who postpone sexual engagement are more likely to complete high school.

    2. Celibacy to Reduce your stress levels. 


    • People who participate in sexual interactions run the danger of becoming pregnant and contracting sexually transmitted illnesses. 
    • Some individuals choose to put their problems aside totally by refusing to have sex. 
    • Some individuals just want to engage in sexual acts like kissing, caressing, and snuggling. 
    • STIs are unlikely to occur as a result of such activities.


    3. Celibacy for recovery from a traumatic event or bereavement. 


    • People who have experienced a terrible event or who have lost a loved one may need to devote all of their efforts to healing. 
    • Abstinence allows people to concentrate on their emotional needs, allowing them to heal.


    4. Celibacy creates Satisfaction with religion. 


    Celibacy may help people's spiritual life who have strong religious convictions regarding sex outside of marriage. 

    • They may feel closer to their beliefs and be less anxious about violating religious precepts.




    Should Celibacy be Practiced Only by Those Who are Spiritually Mature and Adept?



    Given the number of lapses and aberrations among people who have accepted a lifetime vow of celibacy in both the West and the East, should the practice  of celibacy be limited to those who have reached a specific level of spiritual maturity first?


    First and foremost, persons who have achieved a certain level of spiritual maturity have done so at least in part via brahmacharya. 


    • The fact that they have attained a particular level of spiritual maturity implies that brahmacharya, at least in the wide meaning of the word, was a part of their makeup or a part of their path to that level of maturity. 
    • The shortcomings and aberrations you mention have no bearing on the legitimacy of the idea and practice of brahmacharya. They are exclusively the result of the people's inherent flaws.


    On the other side, before taking a lifetime vow of celibacy, one must ensure that one has a genuine calling; there must be an inner desire to live and accept celibacy. 


    • It cannot be a judgment based on emotions and emotional bliss, but rather a reasoned, logical assessment of one's life. 
    • I also believe that one should not accept the vow of monasticism until they are mature enough to comprehend their own biology and have had some experience with what they have inside themselves. This is something that must be confronted head-on.


    I would also propose that a person be permitted to accept the vow of everlasting celibacy only after being observed and mentored for a period of time. 


    • The Ramakrishna Mission, for example, retains a person as a pre-probationer for a year. After that, he has to serve an eight-year probationary term. Only then will he be qualified to become a full monastic swami. 
    • So, by taking in, sorting, and monitoring, many of these lapses and aberrations may be avoided. 
    • You only allow someone to take that commitment after they have spent a specific amount of time in the spiritual life.


    Even if all of the above prerequisites are met, tremendous care must be maintained until brahmacharya becomes one's regular and natural state.


    • Because He is One without a second, Brahman is the ultimate brahmachari, and if you are established in Brahman, you are in the same state—where there is no second, where there is no other. 
    • There is a point at which one is completely free of the sex concept. Because one's perspective has fundamentally shifted, there is no such thing as sex, man or woman, or this or that. 

    One is completely transformed, regardless of what is going on around them—the world in which they live. 

    • The level of awareness where these things have any value or importance is no longer maintained. 
    • When awareness is in another location, everything is visible and perceptible, but it makes no difference. 

    You look at this, you look at that; you see everything, but nothing changes in your inner awareness, which stays constant. That is the ultimate transcendence, which is a possibility and an ideal that should be pursued and realized. 

    • That is exactly what the guru wants for his pupil. That is the wish of the saints for the common man. 
    • Because there is still a chance of a downturn before that. As a result, our saints advise us to be cautious till the very last breath.



    In reality, the great majority of people are merely human animals; they are completely entrenched in bodily awareness. 





    As a result, the yogi claims that their awareness revolves primarily on the bottom three centers, including food, sex, and lower elimination. 

    If they have a higher awakening and develop compassion for others, a spirit of service, and a desire to make others happy, then awareness arises in the fourth center, the center of emotion, on occasion.

    If the consciousness continues to rise in spiritual progress and ideal life, it may reach the visuddha-chakra, where various subjective experiences, visions, and other phenomena can occur, but the experiences come and go, and the awareness goes up and down, up and down.


    Because it is the center of the mind, the psyche, when awareness rises to the ajna-chakra, one tends to become more solid, established. 


    However, there is no possibility of a decline once awareness has reached the sahasrara


    • One is not aware of one's own body. One is unaware of one's own body. One does not consider, feel, or see oneself as a corporeal being. There isn't any way down. 
    • Consciousness has been proven for a long time. However, there is always the need to be cautious till when you intentionally progress to confront its individual and unique instance within you. 
    • We are all tethered to an infinite stream of the collective conscious that needs to be harmonized with by the celibate in a natural, practical, and meaningful way. There is no point in fighting the larger tide.



    Tantra has the power to return you back to the beloved, both inside and outside. 


    It should not be done without the supervision of a qualified instructor unless you are just interested in sexual activities to boost your pleasure in bed, which may be a fascinating way to explore and develop in awareness with a partner. 

    In this scenario, a tantra book will serve. Because there are so many schools of tantra, some may be deceiving, so always make sure you're with a qualified instructor before embarking on the road. 

    Not the most entertaining, but the one that keeps you safe and sane. 


    Tantra practitioners should concentrate on increasing their self-love and cultivating an inner loving connection with their inner masculine and feminine energies merging in a holy union dance. 


    On the road to completeness, one could try to work through suppressed emotions or fantasies, since they will always keep us from being totally present and letting go of control enough to enable the entire flow of awakened energy to pass through us. 

    However, if you're working alone, this might take a long time and should be done with care. 

    It is a road that may seem appealing, but be sure you have a strong desire to do it.




    Kiran Atma


    You may also want to read more about Tantra Yoga here.



    FREQUENTLY ASKED QUESTIONS:





    Is celibacy and brahmacharya the same thing?

    Brahmacharya is not to be confused with the English word "celibacy," which simply implies abstaining from sexual activity. Brahmacharya is when a person uses ascetic methods to entirely control his body and thoughts (chitta).


    What is tantric celibacy, and how does it differ from other types of celibacy?

    It's a style of life that takes the yearning for sexual love and turns it into a globally transcending method of living. Tantric celibacy is a distinct sort of celibacy, and its genuine meaning differs significantly from that depicted in popular do-it-yourself publications.

    Is it possible for a brahmachari to marry?

    To become a brahmachari, you must be ecstatic in your natural state. You may be married and a brahmachari at the same time.

    Is celibacy beneficial to one's health?

    People who choose to stay celibate may discover that their mental health benefits from not having sex. Some people claim that sex was a source of distraction or obsession for them, and that abstinence has helped them keep their thoughts clear. Others discover that sex gives them stress and that they are happiest when they aren't thinking about it.

    Is brahmacharya broken when darkness falls?

    It certainly does. First and foremost, you must understand why the wet dream occurred. It occurred, of course, since you were probably completely laden and needed to discharge some of the earlier semen.

    Is Lord Shiva a brahmachari or a yogi?

    According to the Puranas, Lord Shiva was a brahmachari for many years of his existence. A nityabrahmachari is a man who has lived his whole life celibate.

    Is it necessary to be celibate in order to be spiritual?

    Celibacy is required on the yogic path, according to ancient scriptures, yet few contemporary yogis choose this austere lifestyle.

    What is brahmacharya's power?

    Brahmacharya also conjures up the idea of channeling our energy away from external cravings – you know, those joys that feel fantastic at the moment but are ultimately temporary – and toward achieving serenity and contentment inside ourselves.

    What are the brahmacharya rules?

    1. You eat a healthy diet.
    2. It's best not to criticize others.
    3. Spend some time throughout the day in silence.
    4. Don't waste your time talking to people you don't need to chat to.
    5. Always be aware of what you're doing.
    6. Spend some time with nature in your everyday life.
    7. Avoid being in the company of the wrong people.
    8. Have whole faith in God.

    What methods do you use to maintain your celibacy?

    Celibacy may take many forms for various people, therefore there is no one-size-fits-all approach. Some persons avoid all sexual behavior (both penetrative and nonpenetrative), while others participate in activities such as outercourse.

    What are some of the drawbacks of celibacy?

    When celibate, there's a chance of feeling sexually frustrated, as if one's sexual wants aren't being met. A person may also feel self–conscious or left out when surrounded by peers who are having sex.  When someone is celibate, they may feel uneasy or unskilled when they ultimately have sex.

    How long can you maintain your virginity?

    Celibacy is a personal decision to stay single or refrain from sexual intercourse for a lengthy period of time (it could be one year to a lifetime). It is often pledged for religious reasons.

    What would happen if we released sperm every day?

    The body will not run out if you ejaculate often. The typical sperm takes 74 days to completely develop, while the body produces millions of sperm every day. Regular ejaculation should not be a source of concern for men with healthy, normal sperm levels.

    Is Lord Shree Krishna a Brahmachari?

    Sri Krishna was a Brahmachari because his mind was merged in BRAHMA and stayed in that condition throughout his life. Only from the condition of a Brahman did he offer the spiritual discourse Srimad Bhagavad Gita.

    Why do yogis keep their vows of celibacy?

    Yogic celibacy is a technique of revealing hidden depths inside, not a way of suppressing or repressing anything; it is a way of being more open and accessible in interaction, not a way of withdrawing.

    Is it true that celibacy extends one's life?

    The relationship between celibacy and longevity has been studied extensively, and new study from the University of Sheffield (as published in The New Scotsman) suggests that avoiding sex is better for living a longer life than being sexually active.

    What is rigorous brahmacharya, and how does it differ from other types of brahmacharya?

    Control of the senses in thought, speech, and action is referred to as Brahmacharya. Every day, I'm becoming more aware of the need for limitations of the kind described above. There are no limits to the possibilities of renunciation, just as there are no limits to the possibilities of Brahmacharya.

    When it comes to marriage, how frequent is celibacy?

    According to one survey, around 15% of married couples had no sexual relations: In the last six months to a year, spouses haven't had sex with each other.

    What does Krishna have to say about celibacy?

    To reach an elevated level of God-consciousness, a self-controlled man or woman must live a pure life of celibacy, or Brahmacharya, according to the Bhagavad Gita. According to the Gita verse, a person should be rid of all desires and attachments.