1/6/2016 ΠΡΟΣΕΛΗΝΕΣ: Vama Marga The Practice of Left Hand Tantra
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Vama Marga The Practice of Left Hand Tantra
Swami Satyananda Saraswati, Zinal, Sept. 1980
Sexual life has always been a problem for mankind. From the
beginning of history, the primal energy has been Είστε ήδη μέλος; Σύνδεση
misunderstood. Religious teachers and moralists have
denounced it. But still sexual life has continued, not because
Αρχειοθήκη ιστολογίου
man respects it, but because he wants it. He may give it up,
but he cannot remove it from his mind, for this is one of his ► 2016 (1)
most powerful urges. ► 2015 (22)
► 2014 (48)
In the context of yoga and tantra, the common definition of
sexual life has no relevance. It is absolutely unscientific and ► 2013 (116)
incorrect. This definition has created a society and a nation of ▼ 2012 (87)
hypocrites. It has led thousands of young people into mental ► Δεκεμβρίου (10)
asylums. When you want something which you think is bad, all
► Νοεμβρίου (7)
kinds of guilt complexes arise. This is the beginning of
► Οκτωβρίου (12)
schizophrenia, and all of us are schizophrenic.
► Σεπτεμβρίου (13)
Therefore, the yogis have tried to give a correct direction to the ► Αυγούστου (8)
sexual urges. Yoga does not interfere with sexual life. Normal
▼ Ιουλίου (10)
sexual life is neither spiritual nor aspiritual. But if you are
NADA YOGA the ancient science of the sound
practising yoga and have mastered certain techniques, then
sexual life becomes spiritual. Of course, if you are leading a Armin. J'AI ENVIE DE TOI, avec Απολλώνιο
Διόνυσο
celibate life, that becomes spiritual too.
Role of Yoga Teachers in the 21st Century Swami
Sa...
Left hand tantra
The Message of Yoga
The science of tantra has two main branches, which are known tasmai shri gurave namah
as vama marga and dakshina marga. Vama marga is the left
Yogasadhanas in the Gita Part Four
path which combines sexual life with yoga practices in order to
Ekargata
explode the dormant energy centres. Dakshina marga is the
right path of yoga practices without sexual enactment. Vama Marga The Practice of Left Hand Tantra
Previously, due to the barriers in sexual life, the path most Staying free from the will of the stars
widely followed was dakshina marga. Today, however, these
Spirit of Odyssey
barriers are rapidly being broken, and the path most sought
after by the people everywhere is vama marga, which utilizes ► Ιουνίου (5)
sexual life for spiritual development. ► Μαΐου (2)
► Απριλίου (4)
According to tantra, sexual life has a threefold purpose. Some
practise it for procreation, others for pleasure, but the tantric ► Μαρτίου (4)
yogi practises it for samadhi. He does not hold any negative ► Φεβρουαρίου (2)
views about it. He does it as a part of his sadhana. But, at the
► Ιανουαρίου (10)
same time, he realizes that for spiritual purposes, the
experience must be maintained. Ordinarily this experience is ► 2011 (2)
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lost before one is able to deepen it. By mastering certain Πληροφορίες
techniques, however, this experience can become continuous Δέλφειος
even in daily life. Then the silent centres of the brain are Greece
awakened and start to function all the time. Προβολή πλήρους προφίλ
The energy principle
The contention of vama marga is that the awakening of
kundalini is possible through the interaction between man and
woman. The concept behind this follows the same lines as the
process of fission and fusion described in modern physics.
Man and woman represent positive and negative energy. On a
mental level they represent time and space. Ordinarily, these
two forces stand at opposite poles. During sexual interaction,
however, they move out of their position of polarity, towards
the centre. When they come together at the nucleus or central
point, an explosion occurs and matter becomes manifest. This
is the basic theme of tantric initiation.
The natural event that takes place between man and woman is
considered as the explosion of the energy centre. In every
speck of life, it is the union between the positive and negative
poles that is responsible for creation. At the same time, union
between positive and negative poles is also responsible for
enlightenment, and the experience which takes place at the
time of union is a glimpse of the higher experience.
This subject has been thoroughly discussed in all the old
scriptures of tantra. Actually, the energy waves that are created
during the mutual union are not as important as the process of
directing that energy to the higher centre. Everybody knows
how this energy is to be created, but nobody knows how to
direct it to the higher centres. In fact, very few people have a
full and positive understanding of this natural event which
almost everybody in this world experiences. If the conjugal
experience, which is generally very transitory, could be
extended for a period of time, then the experience of
enlightenment would take place.
The elements that are brought together in this process of union
are known as Shiva and Shakti. Shiva represents purusha and
Shakti represents prakriti or energy. Shakti, in different forms,
is present in all creation. Both material and spiritual energy are
known as Shakti. When the energy moves outwardly, it is
material energy, and when it is directed upwards it is spiritual
energy. Therefore, when the union between man and woman is
practised in the correct way, it has a very positive influence on
the development of spiritual awareness.
Retaining the bindu
Bindu means a point or a drop. In tantra, bindu is considered to
be the nucleus, or the abode of matter, the point from which all
creation becomes manifest. Actually, the source of bindu is in
the higher centres of the brain. But due to the development of
emotions and passions, bindu falls down to the lower region
where it is transformed into sperm and ova. At the higher level,
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bindu is a point. At the lower level, it is a drop of liquid, which
drips from the male and female Orgasm.
According to tantra, preservation of the bindu is absolutely
necessary for two reasons. Firstly, the process of regeneration
can only be carried out with the help of bindu. Secondly, all the
spiritual experiences take place when there is an explosion of
bindu. This explosion can result in the creation of a thought or
of anything. Therefore, in tantra, certain practices are
recommended by which the male partner can stop ejaculation
and retain the bindu.
According to tantra, ejaculation should not take place. One
should learn how to stop it. For this purpose, the male partner
should perfect the practices of vajroli mudra as well as moola
bandha and uddiyana bandha. When these three kriyas are
perfected, one is able to stop ejaculation completely at any
point of the experience.
Ejaculation is not avoided because of loss in terms of the
chemical structure of semen, but because it brings down the
energy level. The sexual act culminates in a particular
experience which is reached only at the point of explosion of
energy. Unless the energy explodes, the experience cannot
take place. But this experience has to be maintained, so that
the energy level remains high. When the energy level falls,
ejaculation takes place. Therefore, ejaculation is avoided, not
so much to preserve the semen, but because it causes a
depression in the level of energy.
To make this energy travel upwards through the spine, certain
hatha yoga kriyas have to be mastered.
The experience which is concomitant of energy has to be raised
to the higher centres. It is only possible to do this if you are
able to maintain that experience. As long as the experience
continues, you can direct it to the higher centres. But as soon
as the energy level undergoes depression, ejaculation will take
place.
Ejaculation brings down the temperature of the body and at the
same time, the nervous system undergoes depression. When
the sympathetic and parasympathetic nervous systems undergo
depression, it affects the brain. That is why many people have
mental problems. When you are able to retain the semen
without ejaculating at all, the energy in the nervous system and
the temperature in the whole body are maintained. At the same
time, you are free from the sense of loss, depression,
frustration and guilt. Retention will also help to increase the
sexual frequency, and that is better for both partners. The
sexual act does not have to create weakness or dissipate the
energy, on the contrary, it can become a means of exploding
the energy. Therefore, the value of retaining the bindu should
not be underestimated.
In hatha yoga there are certain practices which must be
perfected for this purpose. You should begin with asanas such
as paschimottanasana, shalabhasana, vajrasana, supta
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vajrasana and siddhasana. These are beneficial as they place
an automatic contraction on the lower centres. Sirshasana is
also important because it ventilates the brain so that all of
one's experiences will be healthy experiences. When these
postures have been mastered, shambhavi mudra is perfected in
order to hold the concentration steadily at bhrumadhya. Then
vajroli mudra has to be practised together with moola bandha
and uddiyana bandha in kumbhaka. Practice of kumbhaka is
necessary while the ejaculation is being held. Retention of the
breath and the bindu go hand in hand. Loss of kumbhaka is loss
of bindu, and loss of bindu is loss of kumbhaka.
During kumbhaka, when you are maintaining the experience,
you should be able to direct it to the higher centres. If you are
able to create an archetype of this experience, perhaps hi the
form of a serpent or a luminous continuity, then the result will
be fantastic. So, in spiritual life, bindu must be preserved at all
costs.
The female experience
In the female body, the point of concentration is at mooladhara
chakra, which is situated at the cervix, just behind the opening
of the uterus. This is the point where space and time unite and
explode in the form of an experience. That experience is known
as orgasm in ordinary language, but in the language of tantra it
is called an awakening. In order to maintain the continuity of
that experience, it is necessary for a build up of energy to take
place at that particular bindu or point. Usually this does not
happen, because the explosion of energy dissipates throughout
the body through the sexual medium. In order to avoid this, the
woman must be able to hold her mind in absolute concentration
on that particular point. For this, the practice is known as
sahajoli.
Actually, sahajoli is concentration on the bindu, but this is very
difficult. Therefore, the practice of sahajoli, which is the
contraction of the vaginal as well as the uterine muscles, should
be practised over a long period of time.
If girls are taught uddiyana bandha at an early age, they will
perfect sahajoli quite naturally with time.
Uddiyana bandha is always practised with external retention. It
is important to be able to perform this in any position. Usually it
is practised in siddhasana, but one should be able to do it in
vajrasana or the crow posture as well. When you practise
uddiyana bandha, the other two bandhas jalandhara and
moola bandha occur spontaneously.
Years of this practice will create a keen sense of concentration
on the correct point in the body. This concentration is more
mental in nature, but at the same time, since it is not possible
to do it mentally, one has to start from some physical point. If
a woman is able to concentrate and maintain the continuity of
the experience, she can awaken her energy to a high level.
According to tantra, there are 2 different areas of orgasm. One
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is in the nervous zone, which is the common experience for
most women, and the other is in mooladhara chakra. When
sahajoli is practised during maithuna, mooladhara chakra
wakes up and the spiritual or tantric orgasm takes place.
When the female yogi is able to practise sahajoli for say 5 to 15
minutes, she can retain the tantric orgasm for the same period
of time. By retaining this experience, the flow of energy is
reversed. Circulation of blood and sympathetic/parasympathetic
forces move upward. At this point, she transcends normal
consciousness and sees the light. That is how she enters the
deep state of dhyana. Unless the woman is able to practise
sahajoli, she will not be able to retain the impulses necessary
for the tantric orgasm, and consequently she will have the
nervous orgasm, which is shortlived and followed by
dissatisfaction and exhaustion. This is often the cause of a
woman's hysteria and depression.
So, sahajoli is a very important practice for women. In
uddiyana, nauli, naukasana, vajrasana and siddha yoni asana,
sahajoli comes naturally.
The practice of amaroli is also very important for married
women. The word amaroli means 'immortal' and by this
practice one is freed of many diseases. The practice of amaroli
over a prolonged period also produces an important hormone
known as prostaglandin which destroys the ova and prevents
conception.
Tantric guru
Just as in the scheme of creation, Shakti is the creator and
Shiva the witness of the whole game, in tantra the woman has
the status of guru and the man of disciple. The tantric tradition
is actually passed on from the woman to the man. In the tantric
practice, it is the woman who initiates.
It is only by her power that the act of maithuna takes place. All
preliminaries are done by her. She puts the mark on the man's
forehead and tells him where to meditate. In ordinary
interaction, the man takes the aggressive role and the woman
participates. But in tantra, the two switch roles. The woman
becomes the operator and the man her medium. She has to be
able to arouse him. Then, at the right moment, she must create
the bindu, so that he can practise vajroli. If the man loses his
bindu, it means that the woman has failed to carry out her
functions properly.
In tantra it is said that Shiva is incapable without Shakti. Shakti
is the priestess. Therefore, when vama marga is practised, the
man must have an absolutely tantric attitude towards the
woman. He cannot behave with her as men generally do with
other women. Ordinarily, when a man looks at a woman, he
becomes passionate, but during maithuna he should not. He
should see her as the divine mother, Devi. In India, the
appellation of Devi is still attached to the woman's name after
marriage. This denotes that she is to be held in highest esteem
and approached with an attitude of devotion and surrender, not
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with lust.
According to the tantric concept, women are more endowed
with spiritual qualities and it would be a wise thing if they were
allowed to assume higher positions in social affairs. Then there
would be greater beauty, compassion, love and understanding
in all spheres of life. What we are discussing here is not
patriarchal society versus matriarchal society, but tantra,
particularly left hand tantra.
Path of yogis not bhogis
In tantra, the practice of maithuna is said to be the easiest way
to awaken sushumna, because it involves an act which most
people are already accustomed to. But, frankly speaking, very
few are prepared for this path. Ordinary sexual interaction is
not maithuna. The physical act may be the same, but the
background is totally different.
In the relationship between husband and wife, for
example, there is dependency and ownership. But in
maithuna there is no idea of ownership; each partner is
independent, one unto himself, Another difficult thing in
tantric sadhana is cultivating the attitude of passionless
ness. The man has to virtually become brahmacharya in order
to free the mind and emotions of sexual thoughts and passion
which normally arise in the presence of a woman.
Both partners must be absolutely purified and controlled
internally and externally before they practise maithuna. This is
hard for the ordinary person to comprehend because for most
people, sexual interaction is the result of passion and physical
or emotional attraction, either for progeny or pleasure. It is
only when you are purified that these instinctive urges are
absent. This is why, according to tradition, the path of dakshina
marga must be followed for many years before the path of
vama marga can be entered. Then the interaction of maithuna
does not take place for physical gratification. The purpose is
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very clear awakening of sushumna, raising the kundalini
energy from mooladhara chakra and exploding the unconscious
areas of the brain.
If this is not clear when you practise the kriyas and sushumna
becomes active, you will not be able to face the awakening.
Your head will get hot and you will not be able to control the
passion and excitement, because you have not tranquillized
your brain.
Therefore, in my opinion, only those who are adepts in yoga
qualify for vama marga. This path is not to be used
indiscriminately as a pretext for selfindulgence. It is meant for
mature and serious minded householder Sadhakas, who are
evolved, who have been practising sadhana to awaken the
energy potential and to attain samadhi. They must utilize this
path as a vehicle of awakening. Otherwise it becomes a path of
downfall.
Practice of Vajroli
In the tantric system, there are two techniques given for vajroli
one is from hatha yoga and the other from kriya yoga. The
hatha yoga vajroli is mainly directed towards maithuna, and the
kriya yoga technique towards chakra awakening. Results are
reached much sooner with the first method (in one or two
years), but results gained with the second method are far more
complete and powerful, even if it takes longer to perfect (four
to five years).
The traditional hatha yoga technique involves insertion of a
flexible silver or gold tube up the urethra. This method has to
be utilized before puberty, when the walls of the urethra are
more elastic, so that discharge of semen (which very often
occurs when the tube reaches the urithroid, immediately after
the curve of the urethra) is avoided. In this practice, it is not
the tube which has to bend at the curve, but the urithroid which
has to be stretched.
In the kriya yoga method, uddiyana bandha must be practised
in siddhasana twice a day in the morning and evening, for one
or two years, until mastery is achieved. Pranayama must also
be continued. The practice of siddhasana places an automatic
lock on mooladhara without performing moola bandha, while
the practice of uddiyana bandha strengthens the urithroid. It is
necessary to maintain uddiyana bandha for at least one and
half minutes. Only then will it be possible to proceed to the next
stage. During this first stage, techniques of the following stages
are not to be performed.
When perfect control of uddiyana bandha is established, it is
necessary to eliminate acidity in the body with a convenient
diet. For this purpose, besides diet, it is necessary to drink a lot
of water until the urine becomes clear and odourless. If diet
and water are not enough to eliminate acidity, seeds of dry
coriander are to be masticated. The most convenient way to
check if acidity has been eliminated, is to hold back the flow of
urine for a moment while urinating. If a burning sensation is
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felt, it means that acidity has not yet been eliminated.
When siddhasana and uddiyana are mastered and acidity is
eliminated, the practice has to be continued, trying to stop the
flow of urination. When a quarter is left to flow, the flux has to
be stopped, then the contraction is released and the urine is
allowed to flow a little, then again the flux is stopped, and so
on. This is not performed while standing but in namaskara. It is
necessary to practise interrupted urination for about six
months.
When the flow of urine is perfectly under control and it is
possible to stop and start the flux at will, it is necessary to
practise sucking the urine back up again. This technique is very
difficult and requires one or two years to perfect. Only a small
amount of urine is actually sucked back up in comparison to
that which is afterwards emitted, but the feeling of sucking is
very clear.
When it is possible to suck the urine back up, the same thing
can be done with semen. The next stage, therefore, is to suck
the discharging semen back up. In order to master this
technique, it is necessary to lengthen the gap between the
moment in which the urge to discharge semen is felt and the
moment in which it is actually discharged. This gap has to be
gradually lengthened up to one minute, not more. At the
beginning, a longer gap would cause one to lose consciousness.
The experience is an explosive one. During that minute, the
body must remain immobile, eyes closed, and breath retained
either inside or outside. Concentration has to remain on the
control of the semen only. Holding back causes a very clear
sensation in mooladhara chakra like a little ball hitting it.
Finally, when perfect control of this technique is achieved,
concentration is directed to the chakras.
Summing up
The complete technique of vajroli can be summed up in the
following stages:
1. Sit in siddhasana and practise uddiyana, increasing gradually
until it can be held for one and half minutes.
2. Eliminate acidity of urine by means of (i) diet, (ii) water, and
(iii) seeds of dry coriander.
3. Practise interrupted urination while performing namaskara.
Time needed: six months.
4. Suck the urine back up. Time needed: one or two years.
5. Hold back the ejaculation up to one minute.
6. Progressively increase the period of holding back until
permanent retention is achieved.
7. Direct the concentration to the chakras.
Sahajoli
Sahajoli is performed in siddha yoni asana, so before beginning
the practice it is necessary to first perfect this posture. Then
the practice should be developed gradually along the following
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lines:
Seated in siddha yoni asana, after washing the legs and feet
thoroughly, contract the muscles of the vagina and then relax
them, repeating several times in succession.
When the vaginal muscles become stronger, contract the inner
part of the vagina and hold the contraction. Gradually increase
the contraction of all vaginal muscles until it becomes more
intense and deep.
When deep contraction has been achieved, begin to contract
the vaginal muscles, raising the opening from the heel. Then
bring the heel up close to the vaginal opening, and relax the
muscles so that the heel enters the vagina. Continue to
contract and raise the vagina, then relax and lower it, until the
heel enters approximately two centimetres into the vagina.
When this stage has been mastered, repeat contractions while
sitting in bhadrasana and gorakshasana.
Alternate practices
1. Perform naukasana with the arms and fists clenched
strongly. While holding this position, contract the vagina also.
The practice has to be done holding the breath inside. When
this can be performed with ease, contract the whole body,
starting with the contraction of the vagina.
2. Assume namaskara with the arms outside the legs and the
hands flat on the floor. Contract all the muscles of the vagina
and hold the contraction for as long as possible, while retaining
the breath inside and performing shambhavi mudra.
Note:
This concludes the preliminary practices for vajroli and sahajoli.
These techniques are to be practised and perfected gradually,
until the aspirant is ready to utilize them in combination with
maithuna for awakening the spiritual energy.
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Αναρτήθηκε από Δέλφειος στις 11:56 π.μ.
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Hristinka Maslarska 13 Ιουλίου 2012 1:06 μ.μ.
Very interesting article,thank you!
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