Showing posts with label tantric yoga. Show all posts
Showing posts with label tantric yoga. Show all posts

Origins of Tantra - Where Does Tantra Come From?


The Origins and Presentation of Tantra. 

From the time of its initial appearance in the West till now, the word tantra has been marred by major misconceptions. Tantric writings were found by missionaries in India in 1799, and the term was first used in the English language. These were not works by Buddhists. In reality, the existence of Buddhism was not widely understood in the West at the time. 

The term tantra was then only known as the title of these writings, the contents of which were completely different from what people anticipated in philosophy and religion texts. 

The missionaries were mostly taken aback by the fact that other people held religious and philosophical beliefs so unlike to their own. 

To them, tantra meant nothing more than these extended treatises; yet, because the subject matter dealt with in these treatises was so odd from their perspective, the name began to acquire a strange meaning, which has not been confirmed by careful analysis of the texts. 

Unfortunately, as in so many other cases, once a false perception is created, it takes a near-superhuman effort to dig out and correct all of the incorrect notions and strange implications that have grown up around it. 

In a technical sense, I'll try to explain what the term tantra truly implies. First and foremost, the tantra of the Hinduist school must be distinguished from the tantra of the Buddhist school. 

These two faiths, both indigenous to India, used the same language, Sanskrit, for a long time. However, each tradition had its own set of rules regarding how its terminology should be used. 

What one tradition meant by a phrase was not always the same as what another tradition meant by it. 

When Buddhist studies first began in the West, which was just a few decades ago, the initial investigators concluded that because Buddhists used the same Sanskrit phrases as Hindus, they meant the same thing. This was the first in a series of erroneous assumptions they reached. Let us try to grasp tantra as it evolved in the Buddhist tradition. 

The Sanskrit term prabandha has been used in close relation with the term tantra since the beginning. Prabandha is a Sanskrit word that signifies "continuity." 

This is a state of being that is divided into two parts: we must begin someplace and then go in a certain direction (and perhaps arrive at a goal). Tantra was presented in this manner. It refers to a current human condition that develops from the question of how we will behave. 

Tantra also considers how we will be in terms of relationships, acknowledging that man is constantly connected to something or someone. Tantra handles the topic of being in a variety of ways, resulting in several presentations. The first method is known as Kriyatantra. 

The emphasis of the Kriyatantra is on how a person acts. Kriya is a Sanskrit word that meaning "activity." Here, action is viewed as a metaphor and dealt with in a ritualistic manner. The concept of ritual does not have to be a mystery to us. 

When a guy approaches a lady, he removes his hat, which is an example of ritual. 

It's a structured gesture of some sort. It's also a method of approaching a human connection. 

The Kriyatantra places a strong focus on relationships, which is reflected in this type of codified gesture. In this scenario, the focus is broad and encompasses many elements of the relationship. 

The Kriyatantra takes a unique perspective to human relationships in that it focuses on the simplest and most basic phases. 

A child's bond with his parents is the first type of relationship. There's a sense of power at work here. Someone needs to inform the youngster what he or she should and should not do. 

When this relationship position is translated into a theological framework, the concept of man being subject to a transcendental entity emerges. 

This is likely the most widely held belief, and it is also the Kriyatantra's structure. In this case, the practitioner seeks to earn favor with the person with whom he has a relationship. 

This, together with the Kriyatantra's strong ceremonial focus, are two of the Kriyatantra's key qualities. Purification is also emphasized in this tantra. Several ablutions are included in the ceremony. Some of them are entirely symbolic in nature, and the sensation of cleanliness associated with them may appear overdone. However, we must keep in mind that in an emotional situation like this, the feeling of being clean might become incredibly significant. When someone says, "Now before you eat, wash your hands," it has a lot deeper meaning than when someone says, "Now before you eat, wash your hands." 

Another hallmark of Kriyatantra is its emphasis on purity. 

But man isn't satisfied with being instructed what to do. He is also a thinking entity who will inquire. And this is where the Caryatantra, a different approach to tantra, comes in. Tantra relates to a relationship scenario once again. 

However, the focus has shifted in this case. We are no longer merely concerned with adhering to certain established norms of relationships, but also, to some measure, with comprehending their ramifications. 

This indicates the beginning of a period of self-questioning. 

  • Why are we acting in this manner? 
  • Why do we act in such a certain way? 

We do not dismiss our actions at this moment, but we do inquire about their importance. And we do so by thinking about it more. We strive to understand it, which might be a form of meditation. A balance between cognition and action begins to emerge at this point. 

This shift from simple acceptance of authority to a more complex connection with the person with whom we are dealing correlates to a shift in the nature of our connection with the person with whom we are dealing. 

It is no longer possible for a master to command his slave or servant what to do. There is now a greater sense of closeness, camaraderie, and equality of position. 

The first is still eager to learn, but the second has realized he is in the same boat as the first. It is a friendship connection, and friendship can only exist if the other person is accepted for who he or she is. 

Friendship is difficult when you are in a position of servitude. 

However, friendship can progress beyond this first level of closeness. Friendship frequently necessitates our attempting to learn more about the relationship. 

What is it about this relationship that makes us want to nurture it? 

This process of inquiry leads to the creation of further understanding. The focus has switched once more. We enter the Yogatantra through this new component of the complete circumstance of how we are together. 

The term "yoga" has a lot of different connotations. 

It signifies "to harness" in Buddhist context. It is connected to the English term yoke etymologically. It is bringing everything we have to bear in order to achieve deeper information. As a result, the circumstance, or tantra, in which this is the focus is known as the Yogatantra. 

There is a level of cooperation here that is superior than that between two buddies. However, there is still opportunity for improvement because we still see others as being slightly different from ourselves. This is where the Mahayogatantra, the fourth division, comes in. Maha literally means "great," however it is used here not so much to signify "great" as opposed to "little," but rather to convey the idea that nothing could be better. It's used in the strictest meaning. 

In its approach to the issue of interaction, the Mahayogatantra shares this feeling of absoluteness. 

We no longer make distinctions; we are just who we are, spontaneous and uninhibited. The question of whether the other is a friend or not is no longer relevant. There is perfect unification; we are all one. 

As a result, there is a transition in the tantras, starting at the level of a child's relationship with its parents and progressing to full adulthood. 

Thus, when we use the term tantra, we are referring not only to a specific event, but also to a process of growth and inner development that occurs when we attempt to comprehend what exists. This process continues until we arrive at a suitable evaluation of experience, a suitable method of perceiving. 

There is a dialectical link between action, how we act, and the knowledge we have gained. The more we know about someone, the more we learn about them, the more receptive we become to them. We learn to see what he need and cease imposing our ideas about what he should require. We start to be able to assist that person in finding his own path. This brings us to tantra's practical meaning. 

Tantra, as a method of inner evolution, allows us to see more clearly, allowing us to become true people rather than merely amorphous creatures. 

Tantra, on the other hand, goes much further. It goes beyond the concept of development or growth. Within the tradition, there are additional phases and subdivisions that deal with the fact that life continues even after we have learnt to correctly connect to our issues. The premise is that spiritual practice is a never-ending process. 

We begin someplace, progress or develop, and eventually arrive at a certain destination solely from the perspective of discursive cognition. It's not as if once you've reached enlightenment, the process is over and everything is done. 

Rather, because we continue to live, we must restart our lives on a regular basis. Nonetheless, we have discovered a method, a means of communicating, a certain continuity, through the previous stages. Tantra's primary meaning is the continuation of a manner of connection. In some ways, this is a really basic point. However, we discover that there isn't much more difficult than this type of simplicity in general.

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

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.

Tantra Dictionary - A Repository of Common Terms and Meanings used in Tantra



Ahimsa: the first principle of the Tantric Code of Ethics: simple kindness. Literal meaning is "nonharm."

Ajina Chakra: the sixth chakra; literal meaning is "perception plexus."

Anahata Chakra: the fourth chakra; literal meaning is "pure plexus."

Annamaya Kosa: the first layer of the mind (which is the body); literal meaning is "made of food."

Aparigraha: the fifth principle of the Tantric Code of Ethics: simplicity. Literal meaning is "nonacquisition."

Asana(s): physical exercises that harmonize the glandular system and thus can make the body fit for meditation.

Asteya: the third principle of the Tantric Code of Ethics: responsibility. Literal meaning is "nontheft."

Atimanasa Kosa: the supramental layer of mind; literal meaning is "higher mind."

Aunkara (Aum): the sound of creation; sometimes heard in deep meditation. "A" is the creation, "U" is the maintenance of

balance, ''M(a)" is the destructive force.

Astaunga Yoga: an eightfold system of yoga practice organized by the sage Patanjali in India, based on earlier work by the

yoga master Astavarka. Literal meaning of astaunga is "eight parts."


Babanam Kevalam: a universal mantra used in chanting and meditation, meaning "all is one." (Babanam means "the name

of the Creator"; Kevalam means "is all there is.")

Brahma: the infinite consciousness from which everything arises.

Brahmachakra: the cycle of creation; the movement of consciousness from its infinite state into matter and then from the

dense to the subtle, merging again in pure consciousness.

Babanam Kevalam: a universal mantra used in chanting and meditation, meaning "all is one." (Babanam means "the name

of the Creator"; Kevalam means "is all there is.")

Brahma: the infinite consciousness from which everything arises.

Brahmachakra: the cycle of creation; the movement of consciousness from its infinite state into matter and then from the

dense to the subtle, merging again in pure consciousness.

Brahmacharya: the fourth principle of the Tantric Code of Ethics: perceiving everything as an expression of the Creator.

Literal meaning is "to follow God."


Chakra(s): nuclei located throughout the body's subtle structure; foci of psychic energy.


Dharma: "innate tendency," that which propels every living being toward oneness with the Creator.


Guru: "that which dispels darkness," according to Tantra, the only true Guru is infinite consciousness.

Guru Puja: the practice of surrendering all our fears and desires to the higher self after meditation.


Hiranyamaya Kosa: the subtle causal or "superconscious" layer of mind; literal meaning is "golden."


Iishvara Pranidhana: the tenth principle of the Tantric Code of Ethics: spirituality. Literal meaning is "taking shelter in the

Supreme Being."

Iccha Shakti: spiritual force developed by meditation and right conduct.


Kama: limited desires.

Kamamaya Kosa: the conscious layer of mind; literal meaning is "desire."

Karma: the result of samskaras; the reaction experienced as a result of actions and desires.

Kaoshikii: a dancing exercise that vitalizes the body, focuses the mind, and strengthens the will.

Kosa(s): the layers of the mind.

Kundalini: spiritual energy residing in every living being.


Manipura Chakra: the third chakra; literal meaning is "fiery plexus."

Manomaya Kosa: the subconscious layer of mind; literal meaning is "mental."

Mantra: a collection of sound vibrations used as a focus in meditation.

Muladhara Chakra: the first chakra; literal meaning is "root plexus."


Nadii(s): psychic pathways that channel energy through the chakras.

Niyama: five healthy practices that compose half of the Tantric Code of Ethics.


Prana: vital energy.

Pranayama: control of the vital energy through the practice of meditation with breathing exercises.

Pranendriya: the "sixth sense;" actually a type of psychic organ that regulates mental and physical functions.

Prema: limitless love.


Rajadhiraja Yoga: the first known teachings of yoga master Astavarka in India, 2,000 years ago. Literal meaning of

rajadhiraja: is "king of kings."

Rjuta: straightforwardness in character; a quality developed through proper meditation and right conduct.

Rta: the absolute truth, with or without the spirit of kindness.


Sadhana: meditation; literal meaning is "the effort that brings enlightenment."

Sahasrara Chakra: the seventh chakra; literal meaning is "thousand-petaled lotus plexus."

Samadhi: a state achieved in meditation, wherein one experiences oneness with the Creator.

Samskara(s): inborn, acquired, or imposed reactive momenta from past thoughts and actions, stored in the mind and

expressed as "fate."

Santosa: the seventh principle of the Tantric Code of Ethics: acceptance. Literal meaning is "with contentment."

Satya: the second principle of the Tantric Code of Ethics: honesty. Literal meaning is "truth with the spirit of kindness."

Shakti: "operative principle;" that which binds infinite consciousness to finite form.

Shaoca: the sixth principle of the Tantric Code of Ethics: clarity. Literal meaning is "clean."

Shiva: infinite consciousness, unbound; also, the name of a great Tantric Guru who lived in ancient India.

Susumna: the "psychic canal" through which the kundalini energy is channeled.

Svadhisthana Chakra: the second chakra; literal meaning is "sweet plexus."

Svadhyaya: the ninth principle of the Tantric Code of Ethics: understanding. Literal meaning is "study of Self."


Tantra: the ancient spiritual discipline upon which yoga is based.

Tapah: the eighth principle of the Tantric Code of Ethics: service. Literal meaning is "penance or sacrifice."


Vijinanamaya Kosa: the subliminal layer of mind; literal meaning is "special knowledge."

Vishuddha Chakra: the fifth chakra; literal meaning is "purification plexus."

Vrtti(s): psychic propensities, such as lust, hope, etc., located within and controlled by the chakras.


Yama: five acts of integrity that compose half of the Tantric Code of Ethics.

Yoga: "union" of the self with infinite consciousness; the practices that bring that union, including the eight parts of

Austaunga Yoga as given by the sage Patanjali.

Yogi: practitioner of yoga.

Tantric Yoga Male Ejaculation

The holdback strategy was discussed. It's not difficult to understand. There is, though, one snag. Orgasm is something that many men have little to no power over. And they don't want much leverage in the heat of the moment. The semen needs to go, and that's the end of it. Anything that seems to slip by the wayside when it comes to sex.

But, what's the best way to get through this? 

The trick is to change the habit of orgasm's inner neurology. We do this by acquainting the male neurology with a new mode of stimulus travel. As a result, we notice a new kind of joy, as well as an experience of spiritual bliss, coming up through the nervous system. We become inspired to spend more time in the habit of pre-orgasmic pleasure as sacred bliss becomes more appealing than the jerking and lurching of genital orgasm. After that, we can choose between pre-orgasmic tantric sex and vaginal orgasm. Perhaps we'd like to combine the two in a single session, starting with a long session of the former and concluding with the latter. 

Why not once in a while? 

That's what it's like to get the cake and eat it too. Of course, if you do it too often (more than once every week or two), the cake would steal your yoga.

In theory, the holdback approach will provide the man with all of the requisite preparation. In the next lecture, we'll discuss the woman's changing place in tantric sex. Obviously, she is really significant. But first, we need to find a driven tantric man for her. There won't be any tantric sex if it doesn't happen. That is why we are concentrating our efforts on the guy first.

Is it possible to train a man's orgasmic reaction using only the holdback method?

Perhaps it is for others, particularly if they are experienced and have been working hard to prolong their orgasm. However, for many people, the holdback approach would be insufficient.

We'll first discuss how to prevent male ejaculation. It's an old tantric technique with a long track record of results. It's not difficult to do.

As orgasm is about to start, the man places one or two fingers (usually the index and/or middle) on the perineum, pushes inward and forward against the back of the pubic bone, and blocks the urethra canal into which the semen is about to pass. The orgasm continues, but the sperm is unable to leave the body. The semen will still escape if the man lets go too fast. The sperm will be reabsorbed and nothing will escape if he keeps the block for a minute or two and then lets go.

Blocking may be achieved from either the front or the back of the perineum. If the man has slipped and gone too far with stimulation during tantric lovemaking with a girlfriend, he will reach behind him and obstruct his ejaculation. He still has orgasm and will be through with intercourse for a time, but the leakage of sperm from his orgasm has been blocked.

The blocking technique has many other facets relating to training the man's orgasmic reaction, aside from the mechanisms of preventing semen from exiting the body.

To begin with, having an orgasm with a blocked ejaculation is not quite as pleasurable as having one with a free flow of sperm. If a man's bhakti causes him to block the majority of his ejaculations, his desire would gradually change from having to go to orgasm to wanting to sit in front of it. Blocking, in addition to preventing semen from escaping, gives a man an opportunity to linger in front of orgasm. 

Why go there if it'll be less pleasurable than staying in pre-orgasmic sex and ascending the stairway to heaven with our lover?

Second, after what has just been said, blocking would not be needed indefinitely.

It's a temporary, voluntary measure, similar to using training wheels on a bicycle. Aren't you relieved to see that? Bicycles with training wheels are very inconvenient to use. We'd like to get rid of them as quickly as possible. As a result, we have an extra opportunity to work on our orgasmic reaction and reduce our dependence on the training.

We won't need blocking as much until we learn to remain in pre-orgasmic in sex for long periods of time. By the time we reach that stage, genital orgasm may be a part of sex only after an hour or two of marriage, or we may have totally forgotten about it.

Orgasm is a thing of the past? 

Yes, the sublime encounters of long tantric sex will make one forget about orgasm entirely. It's difficult to imagine, but it's real. Tantric sex has the potential to be that sweet. It's even a fine advanced yoga exercise! The significance of genital orgasm will disappear into the context over time. We will still have it if we like it, but as our holy bliss spreads beyond it, it will become less appealing. Sex would always be enjoyable, albeit in a new way. Instead of being the obsessed needy thing it has been in the past, sex will become an expression of our ultimate rising enlightenment.

We can now discuss male masturbation. Blocking may be achieved from the front or the back, as previously said. The blocking will come from the front if a man is masturbating. We should learn about it because the gross volume of semen expelled in masturbation in a man's lifespan beats the amount expelled in lovemaking by a factor of ten.

Masturbation is the most effective way for certain men to get rid of their sperm. Masturbation also appears to be an excellent time to practice male orgasm. It's a good time to practice the holdback technique, which entails repeatedly holding back until orgasm and thus permanently increasing staying strength. When ecstasy strikes, it's also a good time to practice blocking. So, all is in place. As required, stimulation, pauses, and blocking. The only one who isn't there is the girlfriend. Surprisingly, this is similar to what we do in conventional mulabandha, siddhasana, and other advanced yoga techniques – systematically manipulating our sexual energy up into our nervous system.

Is tantric masturbation, then, a form of yoga? 

Yes, as long as the pre-orgasmic state is maintained. It's also an excellent place for a man to self-train in preparation for tantric sex with a partner.

None of this is intended to encourage unnecessary sexual intercourse or masturbation above what is currently occurring. It's simply to raise awareness about tantric techniques that can be blended into what we're all doing with our sexual lives. We will achieve drastic improvements in our sex experiences if we do so intelligently, and our overall advanced yoga habits would be greatly improved.

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

Brahmacharya's Relationship with Tantric Sex and Celibacy


We're going to talk about a very taboo topic now, and we'll tie it into the tantra debate.

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

Don't rush for the door just yet. Celibacy would not be recommended in this environment. 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 exactly do we mean when we say we're walking or abiding in sexual energy? There are two points to consider:

First and foremost, it must be preserved. So there's the matter of cultivating it. Brahmacharya is all about preserving and cultivating sexual energy.

So far in these tantra classes, we've covered the basic techniques for undergoing a period of transition of sexual relationships in order to conserve and develop sexual energy. We discussed the required bhakti (desire for something more) to follow it, the different difficulties it entails, and the divine repercussions of embarking on the tantric sexual relations quest. It's pretty broad material.

We discussed the link between tantric sexual relations and the advanced yoga practices we've been studying in detail in the key classes, how both share the same goals, and how tantric sex will complement meditation, pranayama, and other everyday yoga practices.

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.

What exactly is celibacy? It is technically defined as the refusal to marry and engage in sexual intercourse, including masturbation. 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. 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 doctor 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.

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

Tantric Woman - A Divine Goddess

Let's talk about the woman's position now that we've given the man the primary resources he'll need to work on getting a good role in tantric sexual relations. In tantric sex and in life, the woman is everything. She is the goddess of the divine. The holy feminine is responsible for everything we see and do. That is why she is known as "Mother Nature" in this country. It is the sacred feminine who attracts and expresses the masculine seed of absolute happiness awareness. 

All in the universe is a product of Her. Sexual relations between a man and a woman are a microcosm of this grand spiritual method. When experienced spouses engage in tantric intercourse, it starts as a microcosm and progresses until the celestial union of the masculine seed and feminine womb. 

This joining happens with both men and women. This widening ecstatic occurrence manifests inside and of the couples as they partake in tantric sex together and as they relax in their meditation rooms doing advanced yoga practices. This fusion of masculine and feminine forces takes place in a variety of forms. It pervades all of our specialized yoga activities, including meditation, spinal breathing, bandhas, mudras, and asanas. All in yoga is about the divine union that takes place on all levels of the nervous system. 

So, when a man and a woman engage in tantric sex, it marks the start of something far larger in all of them, something that extends well beyond the bodies on the bed. If he gives it physically or not, the man's job is to sow seed. If he does not offer it emotionally, it is spiritually cultivated in both spouses. The divine goddess, the flower garden of paradise, is the woman's position. She asks the man for the seed. If it does not manifest biologically, it manifests spiritually and fertilizes both spouses. The more she calls, the more fertile the soil will become. 

Spiritually, if not mentally. She is a source of physical as well as divine fertilizations. In tantric sex, this is the nature of the woman's position. She is both the temptress of the actual seed and of the divine seed. The divine seed will take its place if the actual seed does not arrive. Her heavenly happiness and waves of beauty will draw the seed to the surface. The divine seed grows in both the man and the woman if the man can push back the bodily seed, and this is the internal joining of masculine and feminine forces of both tantric couples. 

Tantric intercourse is all about bringing out the sacred union within both partners. It's the same goal that all advanced yoga techniques have in common. If both partners in tantric sex have been doing advanced yoga activities of their own every day, their nervous systems will have already been purified, and tantric sex will be even more successful. The erotic essences will come to the surface and fully enter their nervous systems, creating an atmosphere akin to intense sleep, rich in utter silence, ecstatic ecstasy, and filled with passion. This will be carried forward into everyday activities and faith rituals on a regular basis. 

As a result, tantric sex may have a very positive and profound impact on one's life. This is the beautiful silver lining of the dark shadow that sex can often cast over spiritual life for those who are sexually involved. To get to such a beautiful level of lovemaking, you must be disciplined. We discussed the difficulties a man faces in learning to master his sperm, as well as the strategies he may employ. What would a woman do to aid in the development of tantric sexual relations? 

Obviously, her first duty is to comprehend the mechanism of tantric sexual transition, and the fact that it entails fostering an improvement in the man's orgasmic reaction, which is not an instantaneous process. Her husband does not realize it at first. She is capable of educating him. Before a divine goddess would participate in tantric sexual intercourse, she will have to train as a tutor, or tantric priestess, as it were. This can be very beneficial to a guy who is struggling to figure out his sexuality. But she can only do so much because it is up to him to accept the challenge. For a man, a tantric woman cannot perform the holdback process. 

It won't succeed until he's willing to take the initiative for the good of both parties. When the woman takes the lead in the holdback process, the man experiences the same escalating arousal as the woman experiences when the man is in the lead. The man's staying power will not be recharged by the holdback process with the woman in the lead. Quite the reverse is true. However, if a man prefers to lead the holdback process, the woman will assist him by assisting him in taking the requisite pauses to recharge his staying power. 

In the delicate early stages of tantric intercourse, she should refrain from overstimulating him. If he starts to doubt what they're doing in tantric sex, she should remind him. Since she naturally wants the sperm inside her yoni, and he instinctively wants to release it in her, this involves self-discipline on the part of the woman. The woman will assist the man if he is deliberately attempting to follow the holdback technique. It would be difficult for both couples at first, like tiptoeing across a minefield. Both the man and the woman will progressively shift their sexual relations to something much more with patience and practice. 

She will assist him in cultivating his staying power by periods of relaxation and delays in interpersonal relationships where the woman is present while the man is masturbating, or where she is stimulating his lingam through means other than intercourse. In such cases, she can learn to use the ejaculation blocking technique on her boyfriend, but if it happens often enough, her presence could be supplying more stimulus than is appropriate for his preparation. As a result, it's debatable whether getting the woman there when the guy self-trains is a smart idea. 

However, since it is the essence of a man and woman's relationship to be so close, it is definitely beneficial for the woman to be aware of the procedures the man employs and to assist him in applying them as far as possible. Whatever the sexual condition, it is in the best interests of all partners and yoga for the man to continue enhancing his staying strength. There will always be chances for her to assist him if she is aware of the procedure. Giving him the time he needs to do self-training on his own might be enough. As a result, just as it can be difficult for a man to adapt in the early stages of tantric sexual relations, it can also be difficult for a woman. 

As he works to improve his staying power in front of orgasm, she could be suppressing her innate ability to extract sperm from him. Both the man and the woman would go through a process of preparation and readjustment at this phase. Things will shift as the man grows into his position as the lord of his seed. This is the time for the queen, our holy goddess, to really shine in all her splendor. Then she'll be able to truly blossom into the lovely lovemaker she is by birth. 

Lovemaking becomes an act of sexual equality when a man can handle his sperm, rather than the one-way movement of sperm from man to woman that existed prior to the transition to tantric sexual relations. If a man has entered a state of self-sufficiency in staying capacity, sexual energies can be developed even more actively, creatively, and blissfully. It's worth noting that as a man gets more adept at using the holdback technique, the woman may be stimulated to have "multiple orgasms." A woman's desire to have multiple orgasms is innate. It ensures that no matter what happens, she will continue to seek out her partner's sperm and love every moment of it. Is feminine orgasm a yogic or regenerative process, and are multiple orgasms spiritually beneficial to women? When a woman has multiple orgasms in tantric sex, she loses any prana and loses the desire to ascend to successively higher stages of divine ecstasy.

Clearly, feminine orgasm is a pranic drain in comparison to masculine orgasm. Is it, therefore, tantric sex if a woman has multiple orgasms? Perhaps a series of feminine orgasms will result in the same pranic loss as a single masculine orgasm. Perhaps it's a stage a woman would go through when she discovers she has limitless orgasms thanks to the holdback process. Then, with his cooperation and caring assistance, she may eventually relax into pre-orgasmic sex with her boyfriend. It is in her moral best interest to do so, just as being in front of his climax is in the man's best interest. 

As a result, the pendulum will swing again, and tantric lovemaking will turn into a way for all partners to continue in control of their climax, climbing the stairway to heaven together – higher, higher, higher... The woman's part in advanced tantric sex will completely blossom to the normal and efficient coaxing of the seed that is her gift in sexual relations. She doesn't have to be worried with her partner's ability to stay put for longer. He has already completed the task. Of note, she is still aware of tantric values and ensures that they are followed. If her husband is committed to retaining and nurturing sexual energies, the woman should use all of her resources to extract the seed. He'll know how to dance with her while still retaining his sperm. 

This equilibrium allows the two lovers to dance all night long, descending the ecstasy stairwell in a lovely and normal manner. Then it's all about tantric lovemaking, which takes them higher and higher as the cultivation of erotic essences within them progresses. In these situations, the woman may feel compelled to improve her sexual charms by kegal exercises and other techniques that will help her stimulate her partner in tantric sexual relations. As a sexually active woman approaches more advanced tantric sexual relations, improving her already formidable sexual capabilities may become more significant. 

Tantric lovers who have been at it for a long time, on the other hand, can find a different path. When advanced yoga rituals and tantric sexual relations mature, the lovemaking between the two couples continues unabated. Then all it takes is a look, a grin, a hand, a kiss, or a hug to keep the divine lovemaking flowing inside. The partners may then only engage in tantric sex on rare occasions. Or maybe never. While Ramakrishna was married, it is assumed that he never made sexual love to his wife. Instead, they worshipped each other as sacred masculine and divine feminine incarnations. Whatever the final form of lovemaking is, advanced tantric sex is a very free state of partnership that is compatible with Advanced Yoga Practices' spiritual aims. There is an inequality between the man and the woman that occurs for the sake of fertility and the survival of the species before advanced tantric sexual relations are accomplished. Prior to the arrival of tantra, sex is primal, concerned solely with ensuring reproduction. 

As tantra enters the image, sex is spiritualized to a higher level that includes both reproduction and the union of absolute happiness consciousness (the seed) and sacred ecstasy (the womb). The underlying inequality in non-tantric intimate encounters is at the heart of the problems that have plagued men and women's relationships for thousands of years. 

When men feel physically inferior to women (as they do before practicing tantric methods), they want to compensate by dominating women in other ways, in order to control their enormous feminine sexual influence. This is one of the reasons that women have been oppressed in many cultures throughout history. Men have a strong irrational distrust of women. 

Men and women are not solely to blame for this. It's a phenomenon that has its origins in biological and neurological processes that are still in their infancy. If the nervous system's mechanisms progress to a greater degree of functioning, more equity of intimate relationships emerges, and subconscious fears and aggressions fade away. A balance of the sexual forces that circulate between men and women would be one of the side effects of this new era of enlightenment. There will be a greater sense of dignity, honesty, respect, and devotion. 

Women will be treated with much more respect than they deserve. It is now taking place. Shiva and Shakti have no superiority or inferiority complexes. Both are equal polarities that unite anywhere in the vast expanse of reality, from un-manifest absolute pleasure consciousness to the pinnacles of spiritual ecstasy. The birth of Oneness is unfolding in us and elsewhere as a result of the union of these two polar forces. We discover the truth about creation as we personally witness the polarity of every atom as an ecstatic marriage of the omnipresent holy lovers. 

We understand that everything is bliss, beauty, and Oneness. The woman's position in this is multifaceted, ranging from the lovely feminine being seated in front of her man to the complex force of creation continuously coaxing every atom in the universe outward in its ongoing life. The supreme goddess is at work everywhere, and this is the woman's position in tantra.

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

Tantric Sex, Bhakti, and Meditation

It wasn't by chance that we started talking about desire and meditation right at the outset of the key lessons. We were able to concentrate our desire enough to begin meditating.

Meditation opens up quiet perception and an instinctive recognition of our nervous system as we dive deep into absolute bliss consciousness. This recognition becomes stronger as we gain more yogic experience, and we develop a stronger desire for the spiritual, which leads to more activities. “Bhakti” refers to a rising longing for spiritual experience. Bhakti is a combination of our appetite and the purification that occurs in our nervous system. And it is a conscious decision on our part – we want to enter the divine wish. Bhakti rises like a spiral of everyday workouts, propelling one further towards ever-higher stages of yoga practice and spiritual knowledge.

What exactly does this have to do with tantric sex?

To begin with, if we approach so-called tantric sex in the hopes of getting better sex, that is about what we can get in the best of circumstances. Victory was fleeting. It would be a whole different ballgame if we approach tantric sex on waves of bhakti spawned by our everyday regimen of advanced yoga practices. So we will be flushed with holy ecstasy for the rest of our lives. As a result, the first piece of advice for tantric sex is to lay a solid base of everyday meditation, pranayama, and other advanced yoga activities. Then, long when we start doing it, tantric sex will come naturally and have true divine promise.

It was the same when we began doing advanced yoga poses like mulabandha and siddhasana, which are both meant to stimulate sexual energy upward into our nervous system. If we had completed mulabandha and siddhasana first, before meditation and pranayama, we would have been attempting to send energy up into mainly clogged channels, with no chance of success. It's preferable to clean the house first, and then continue to do so on a regular basis as we try to transfer sexual energy upward into the higher realms of our nervous system. The same is true for tantric sex in its early stages.

How would we decide if we're able to engage in tantric sexual practices? It's easy enough. For our sexual lives, we will like to do something regenerative. It would be important to us. It would be easier if we like it more. It's easy to sense our degree of bhakti, and it's also easy for others to consider. It occurs as a part of advanced yoga techniques purifying the nervous system. It's as if a magnetism grows inside us, beckoning us to do something. Since we need to do something radical, we need a firm call to bring us into a new religiously focused form of sexual interaction. 

To engage in tantric sex, you must have a strong urge. We're about to embark on a quest to change the direction of a massive flood. We learn to participate in sex for the intent of nurturing sexual energies upward, rather than our profoundly rooted fascination with orgasm, in tantric sex. Spiritual sexual energy cultivation comes first, followed by orgasm. A significant change in our goals. We can extend our sexual working to a cultivating mode if our bhakti is good, just as we can practice our arousal raised in siddhasana to a much higher function over time. In tantric sex, it's the same way – a long cycle of incremental preparation. Tantric sex isn't something you should do immediately. It's a process that takes months or years to complete. It will happen as our bhakti becomes stronger, as it must in order for us to complete our path to enlightenment.

Everyone's sexual experience through yoga would be different. It would be as special to and of us as our sexual preferences.

There is no need to incorporate yogic approaches into sexual affairs for those who are light to moderate in their sex life, while practicing tantric sex would undoubtedly improve lovemaking, as well as the rest of advanced yoga activities. Gender on occasion isn't much of a barrier to enlightenment. Standard yoga techniques (right-handed tantra) mentioned in the key lessons would suffice to complete the task.

It's a different matter for people who are really interested in women. Though the pelvic storehouse of prana is vast, there is a limit to how much one can eject while remaining spiritually alive. 

This is particularly true for males, who release a significant amount of prana during orgasm with the ejaculation of sperm. It is somewhat accurate for women as well, but not to the same extent. It is the man who owns the keys to tantric sex, since he is the one who loses the most prana during orgasm. As a result, he is also the one that decides the length of the sexual joining and, as a result, the amount of sexual energy that can be cultivated during lovemaking. While a woman's bhakti can be sufficient to raise sexual energy in herself and her lover, it is the man's bhakti that will decide the degree to which this can be done in sexual union. 

As a result, in tantric sex, the roles of a man and a woman are very different. In certain ways, though, their functions are similar. Both the male and the woman must be interested in the intelligent control of the man's ejaculation for tantric sex to occur. This is true in the early stages of understanding tantric sex and will continue to be true for a while.

With time and practice, the man gains custody of his sperm and is no longer reliant on his partner to control his ejaculation. When all parties have achieved this stage of proficiency, they are able to develop sexual energies forever – the equivalent to a continuing mega siddhasana, if you will. 

We've also seen Asian paintings of tantric couples playing musical instruments, reading poems, meditating, or engaging in long loving conversations. This isn't necessarily what we think of as sex, let alone tantric sex, in the West.

Nonetheless, this is tantric sex in its purest form: a long pre-orgasmic cultivation of sexual energies in the service of lovemaking. There are a few items worth mentioning.

To begin with, tantric sex is not a positive end in and of itself. It is not a yoga exercise in and of itself.

Tantric sex is a weak activity for purifying the nervous system internationally on its own. The main techniques for this are meditation and pranayama. 

Orthodox bandhas and mudras, siddhasana, and kumbhaka are very useful for stimulating sexual energy upward until any purification has occurred. The sushumna (spinal nerve) and the thousands of nerves in the body experience an increase in ecstatic conductivity as a result. 

Tantric sex, particularly for sexually active yogis and yoginis, may play a role in this. We don't engage in tantric activity to make ourselves more sexually engaged.

If we are not sexually engaged, it is something we should do to develop our yoga. As a result, the aim of this conversation is not to encourage anyone to engage in more tantric sex. 

You're in great shape if you have light to moderate sex and enjoy your advanced yoga activities. Don't engage in romantic escapades just to learn these lessons. This tantric sex lessons are for those who are still sexually involved and are looking for opportunities to incorporate their sexual activities into their yoga practice as a whole.

It may seem to others that putting orgasm on the back burner while honing our capacity to nurture sexual energy relentlessly upward is a bad idea. It can seem like we're tossing the baby out with the bath water. After all, orgasm is the most intense sensation we've ever had. This is a reasonable and reasonable question, and we are correct in asking, "What about orgasm?" “How does it turn out?”

This are not anti-orgasm lectures. The path of Advanced Yoga Practices is, in effect, a path of relaxation and ecstasy. Orgasm is a physiological ecstatic reaction elicited by a certain form of stimulus – sexual stimulation that is biologically directed toward reproduction. 

The joyful reaction in the body that we call "enlightenment" is elicited by a specific form of stimulus – stimulation elicited by advanced yoga activities that is biologically geared toward the birth of our knowledge in unending bliss consciousness and spiritual ecstasy.

Is orgasm sacrificed for enlightenment? 

Enlightenment, on the other hand, is a flowering of ecstasy, an extension of pleasure into an everlasting full bloom in the entire body.

Divine ecstasy, according to Ramakrishna, is like countless yonis (female sex organs) engaged in continuous orgasm in every atom and pore of our flesh.

So, while it may seem at first that we are putting something vital on the back burner, what Advanced Yoga Practices are actually doing is steadily extending our orgasmic reaction into the celestial realms through our purifying and opening nervous system. There, we discover that ecstasy has no bounds in terms of severity or length. It's just a matter of training our nervous systems to reveal what's already inside us.

Much of this is done because of our desire. Every day, we make a new decision about our path.

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