[2 of 2]

The contents of this article apply to the following anime(and
not only to them): Utena, Sailormoon, Evangelion, Saber Marionette J,
BGC 2090, Blue Seed, Silent Moebius.


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Chapter 8

The Mystical Nature of Change 

Energy and Knowledge are not related or exchangeable. They are
separate entities yet bound together in their mutual creations. They
are the ancient Moon and Sun or the Feminine and Masculine forces. The
early religions believed that within your sexual region lay a
connection with the Knowledge controlling the universe as well as a
connection to the Energy of the universe. You become god-like when you
can utilize these two forces to create new worlds or Heavens.

You are accustomed to change in the physical world, yet you must
become aware that any change including becoming emotional, worried, or
having a thought requires energy. To become aware and conscious of
that change also requires energy and then to deliberately and
consciously change your self requires yet even more energy.

In the following discussion, an ancient concept of what energy is will
be added to what the modern world knows about energy. This can be done
since both ages agree as to the basic nature of energy and while this
modern world pursued the energy of the industrial world, the ancients
also pursued the energy of thought and inner transformation.

Both ages agree that energy is a mystical formless substance since
energy cannot be directly measured, touched, weighed, or seen. Both
the old wisdom and the new agree that energy can only be evidenced
during some change. A stick of dynamite may weigh the same as a wooden
stick yet the actual differences can only be observed when the energy
in both is released or changed into heat or an explosion. Similarly, a
can of gasoline can be of the same volume as a can of water, yet the
water can readily be determined to have far less energy than the
gasoline when a match is brought near to them both. Observing the
gasoline breaking into flame, the ancients would have stated that the
gasoline contained a great deal of phlogiston, "fire element," or
energy. In the modern world science can measure how much "phlogiston"
is in a can of gasoline by burning it and measuring the heat that
results or they can calculate it from prior experiments with gasoline.

One of the chief problems with energy is that it can take so many
different forms. It can appear in varied forms such as sound, motion,
chemical, heat, electricity, light, and life. There is a hierarchy
within the various forms of energy based firstly upon the ability of a
particular form to produce other forms of energy and secondly upon the
concentration of that energy. As an example, this hierarchy can be
seen in the production of electricity that can be used to produce many
other forms of energy such as light and microwave radiation for
cooking. Chemical energy in the form of coal is used to create heat
and then the heat forms steam which drives a turbine that drives a
generator that produces the electricity. Each step seemingly a higher
form of energy, yet each each step is essential in its proper order.
The concept of a hierarchy and concentration of energy must be
considered in causing change. Most of the members of the modern
society recognize this in terms of their physical world as for
instance, no one would consider using the sound from a radio to boil
water. However, when it comes to changing thoughts, emotions, health,
the perceived inner and outer world as well as your creativity and
interaction with others, ignorance and superstition prevail.

If a change occurs in life, there must be an expenditure of a discrete
amount of energy. This is obvious in moving a piano up a flight of
stairs, but not so obvious in changing one's mind although one might
be aware of the mental struggle that preceded the change. You learned
in school that it takes a particular type of energy to heat your house
and to propel your automobile, but what and where is the energy to
change your feelings, consciousness and thoughts and how do you find
it and use it? Surprisingly, this is a question that modern scientists
cannot fully answer even though they are able to measure and predict
very well the flow and transfer of energy in most industrial systems.

Science does not know what energy is, but does know the accounting
techniques for keeping track of it. Physics has constantly proven that
energy cannot be created or called down from heaven or directly
released by a magical pass of the hand, a mantra, a posture, a chant
or an incantation. Any change that occurs in our world must be equated
to an expenditure of a proportionate amount of energy from some other
source. The process of physical change is measurable only by
consideration of its status "before" and "after" and the amount of
change equals the energy flow. Change is not free! The early founders
of religion knew this law very well.

There are four major types of energy. The first type, called
"entropic" energy, is the energy of the universe found in various
manifestions such as fuel, wind, and solar radiation. This type of
energy is gradually becoming less and less available as stars burn out
and matter mixes together into one big homogeneous blob. For example,
the center of the earth is cooling, mountains are wearing down, oil is
being consumed, metal ores are becoming depleted and dispersed, arable
land is decreasing, soil is washing into the oceans. The second type
of energy called prana which means "to bring forth breathing" or
"vital energy," is that of biological processes in which a birth or
rebirth replaces the decay of death. This natural biological energy is
cyclical in that it goes through phases of creation, maturity, decay,
death, and finally rebirth. Prana, like entropic energy, can be found
in several forms within the body such as within the basic energy of
stimulated muscles, brain functions, and food digestion. Prana in its
highest form is stored as sexual energy and becomes the fuel for
procreation as well as fuel for the even higher forms of individual
energies, such as shakti and kundalini. The third type of energy
called shakti, (defined as primal sexual energy in Chapter Seven), is
limited to certain evolved humans who are able to leave behind in the
world more than their ashes or decaying bodies at death. Examples of
what can remain are philosophical or religious developments,
inventions, long-range constructions, new social concepts and changes,
as well as personal changes which effect future lives including your
own. This energy is associated with creations that survive the
creator's death resulting in a reversal of the loss of energy or a
gain in entropic energy. This type of energy brings more energy or
intelligence into a world than had been there before. The fourth type
of energy called kundalini is the evolutionary energy or the energy
that allows a person to become something more than a programmed ph
ysical and mental body. This is the energy of transformation or
liberation in which an individual is able to step into other worlds or
dimensions. This is the energy that allows one to go beyond time or
space and is the energy behind the mystical or religious experience.

The forces or powers referred to in The Emerald Table and the
Paratrimshika can be described as shakti and kundalini. It must be
recognized that these two energies or powers must be transformed from
another source of energy or from the flow of energy in some other
form. The modern investigations of energy have proven that energy can
only be changed from one form to another and hence shakti has to be
"paid for" with another source of energy. To the ancients, the source
of energy for these creative and transcendent powers was from prana
that was stored as sexual energy or within organs located within the
lower abdominal region. The sexual energy of procreation as prana was
a very mystical power subject to a power beyond the individual. It
should be noted that you cannot convert your normal physical or mental
biological energy directly into shakti since a higher and more
concentrated form of prana energy is required. This can be compared to
attempting to run your car on a cup of sugar or attempting to run a
race on a glass of gasoline rather than a sugar drink. To the ancients
the sexual energy had to be increased with sexual abstinence, proper
physical practices, and proper mental practices (as will be described)
with the basic prana energy coming in from the proper diet and proper
breathing. The practices, in other words, allowed the conversion of
base biological energy or prana obtained from food into shakti or a
higher form of prana energy. The shakti can then be converted into the
even higher form of energy, kundalini.

One of the body's processes of conversion of prana to shakti is
through "churning" of the lower abdomen that will be discussed in more
detail in the next chapter and in Part D of this book. As a quick
example of this conversion, you experience "gut" wrenching feelings
before some challenge or demand. This "wrenching" can range from a
mild tightening of the lower body in response to a nagging worry up to
extreme "wrenching" during a hard crying or laughing session or in
meeting the actual challenge. This "wrenching" is part of the natural
body's energy conversion of prana or sexual energy into shakti. You
are conditioned however to suppress this "obscene," primitive and
childish behavior and instead to tighten up the belly and take deep
breaths. If you are facing an upcoming challenge such as facing your
boss, you do not believe that you should get "up tight," worry, stew,
or "get your guts in an uproar" and you then add your worry about the
symptoms of worry to your total unrest. One solution to this problem
is to engage in some activity that adds to the inner churning such as
crying, moaning, rocking, dancing, deep exhalation, singing, walking
or exercising. In contrast to your conditioning, this inner churning
of the abdomen is beneficial, natural, and required to increase the
shakti and your ability to tackle difficult challenges or problems.

The problem of describing and working with change can be stated as the
problem of connecting two different realities together such as the
"before" with the "after". The space in between the "before" world and
the "after" world is largely ignored in modern society, yet if one
hopes to control change, then this in between stage becomes very
important. In terms of mental changes, it is not uncommon to find
yourself suddenly in another mood or mind set without the awareness of
the changing process of one to the other. Science faces a similar
problem in the position of electrons around an atom when the atom
either gives off energy or absorbs energy. The electrons do not
gradually shift their positions, but do it instantaneously with an
energy exchange. All biological changes are made up of this type of
instant electron appearance-disappearance reactions with energy
exchange. In general, the "before" to the "after" change in which
shakti is used takes place nearly instantly, as for instance, when you
suddenly receive an answer to a complex question while you are in the
shower. The changes involving kundalini take place instantly outside
of time as for instance with the "near death" experience or spiritual
visions or insights (gnosis or jnana). However, with physical motion
or growth so many atoms are generally required in a particular series
that an observer sees a gradual shift in going from the "before" to
the "after" as for instance in the flexing of a muscle in digging a
hole.

This "before-world" to the "after-world" change can be described as a
triad of:

the goal or change to be obtained (the Sun element), 
the energy or process to get there (the Moon element), and 
the final manifesting of the desired change (the heaven or manifested
element).
For personal changes, one proceeds with a dedication which extends
beyond any desires or specific results. In order to do this one uses
the creative process of mantra to be discussed in Part B using shakti
generated by the techniques in Part D. The manifesting of change is
through mudra to be discussed in Part C.

Chapter 9

The Tri-Sexual Nature of the Body 

There are many myths and religious stories about a single Creator of
the universe who brings forth both male and female creatures. With
this model, the creator can be assumed to have been androgynous or to
have had both masculine and feminine characteristics to pass on or to
split off. The concept of androgynous Deities is therefore very common
throughout the world in explaining the origin of the two sexes.

The developing Western world, however, required that the Creator be
solely masculine. The opening statement of Genesis in the Bible (as
quoted above) is typically ignored if favor of a following statement
in Genesis stating that Elohim first created the man or Adam and then
woman was created from Adam. This is interpreted to mean that Adam is
a part of creation who furnishes the feminine characteristics rather
than Elohim. With this questionable logic, Elohim can remain the
strong patriarchal figure unadulterated with anything female. The
patriarchal Western religions can also go further to separate Adam
(and hence all men) from the female attributes by having those
attributes (in the form of Eve) removed or cut out by Elohim. This
operation after the creation of Adam then furnished the support for
the religious lawyers to argue patriarchal or masculine superiority
that has deeply permeated the Western society ever since. This view
also denies any aspect of androgyny or physical similarities of the
two sexes since surgery separated the two.

Because of the Western religion-based negation of any aspect of
androgyny and the complete separation of the male and female, several
very important aspects about your sexual nature have been lost or
suppressed over the centuries. The modern world believes that sexual
function and nature are completely formulated and known by churches
and by science. This is generally true about the reproductive system
of humans. Great effort has been expended in studying sexual
intercourse and as a result sex has become a big business with the
rise of many specialists in various aspects of reproductive sex
ranging from problems of sexual impotency to promises of increased
pleasure in intercourse. Science does know, however, that sexual
characteristics do not quite fit the "either male or female" religious
model. Science is well aware of the many variations in sexual response
as well as variations in the physiology of sex organs including
androgyny. Both sexes are known to contain the opposite sex hormones
(despite the religious concepts to the contrary) and their ratio can
vary in the fetus producing androgynous characteristics as well as the
individual sexual characteristics in infants. These androgynous
characteristics are quickly surgically altered to produce normality
and then further shifted, if required, with the administration of
hormones. Any variation in the Biblical interpretation of sex is still
taboo in the Western culture (as well in other patriarchal cultures).

There is however, a change that can take place after puberty and this
can be called the "third sex" because it is androgynous in that it has
two sexual characteristics. As will be explained, this androgynous
nature is but a continuation and further development of the initial or
"primal" sexual energy of the prepubescent child. The re-experiencing
of this primal sex is described in terms of having both the male and
female sensations and reactions as will be described later. It is no
doubt this experience of androgyny that is behind many unusual
religious stories, practices, and images.

For example, the concept of androgyny is quite evident in some
religious stories. The early Christians for instance, described the
religious experience with the male worshipper entering the bridal
chamber (as a female) while mystics have used similar sexual metaphors
in describing the encounter with the Divine. In his poem "Dark of the
Soul," Saint John of the Cross states that he went forth by a secret
ladder when his house (body) was a rest (meditation) to where his
lover (male) was awaiting him, and he ends being lost among the lilies
without any cares. This is quite a vivid allegory to describe the deep
sexual-like feelings aroused with the encounter of the Divine. This
shift in sexual identity is common when individuals, both men and
women, write about approaching the Divine.

The feminine religious garb in many Western religions and removal of
beards are other reflections of the androgynous nature of the
evolution of the body, which is noteworthy considering society's
assertions as to the superiority of the masculine. This same confusion
exists in the Eastern world which has many teachings of the female
spiritual nature being supreme while again the male generally reigns
supreme in the marketplace.

A very unusual image of androgynous origin is found in the majority of
Hindu temples this icon is a horizontal female pudendum or yoni with a
protruding phallus coming out of the yoni called the Shiva Linga
(phallus). As will be described later, this protrusion of a linga from
the yoni can actually be attained for varying periods of time by women
(and men) with proper practices. In women, this protrusion is also
accompanied with very strong masculine feelings and may be the basis
for the concluding remark in The Gospel of Thomas that states, "Every
woman who will make herself male will enter the kingdom of Heaven."
Similarly, there are practices that produce very feminine androgynous
characteristics in men that will be described shortly. In general,
there are many men and women who find confusion with their gender
identification when they experience awakening sensations of an
androgynous nature.

One common thread through many cultures is the description of an inner
flow of some form of power or energy that leads to transcendent or
mystical experiences. In many cultures this flow is described in
sexual terms or allegories which can be explained because of the
intense lower sensations in the yoni. In particular, all of the major
Tantrik writings consider that the source of all of the energies for
the body and mind lies within the lower part of the body in the "heart
or yoni," and specifically in the perineal or sexual region of the
body.

Briefly, the primal sexual energy or shakti is the energy found in
pre-pubescent children that assists in their ability to learn
vicariously, to imagine or mentally create, and to play and
communicate verbally with others. The primal sexual nature is quite
obvious once you change your conditioned thinking about sex. You
experienced it as a child with perineal pressure or massage, such as
the very good feelings you found by sliding along a tree limb on your
crotch, by putting pressure on the perineum, or by sleeping with your
hands or a pillow in between your thighs. A young child loves perineal
pressure and thinks rubbing is even better. What child does not love
to ride your foot as a "horsie"? Likewise is there a child who does
not also love riding a tricycle that puts pressure against the
perineal region as well as the massaging between the thighs and
against the seat as the child pedals and moves? Children love touching
and being touched. We can quite easily visualize children squirming
with pleasure as they are stroked or loved, or vibrating in
anticipation of some cookies or candy. We remember them losing
themselves completely in some game or in reacting with other children
and how they seem to respond in unison in some of their seemingly
weird and wild imaginative games. In play, they enjoy falling or being
hit in the sexual region such as dropping to the ground during such
games as "Ring Around the Rosie" (which of course gets even more
exciting if they are aware of the symbolism of developing a rash and
then dropping dead of the plague). They love their bodies and love to
have close body contact with others. Recent studies demonstrate the
remarkable increase in growth and learning if a young child is stroked
and loved, and the lack of development or even death in infants when
this is lacking. Remarkable improvements have been claimed with
disturbed or retarded children riding bareback on horses, which
amounts to direct stimulation of the perineum. It is not difficult to
relate the normal child's rapid early growth to the primal sexual or
perineal stimulation. It is no doubt because of this early sexual
energy that many religious teachings point to the child as an example
for learning the higher principles or as an example of the attainment
of the higher realms of religion.

This primal energy or shakti is not found in animals and is generally
suppressed by modern societies as the child matures. However, this
energy can be re-found and increased with special practices leading to
a heightened response to others and the world. The supernormal
experiences resulting from this increased shakti can range from the
case of the small woman who lifts a car off of a pinched child, to the
highly creative outputs of motivated individuals.

With the activation of shakti or the further development of the primal
sex, there is a shift in your center of being. The average Westerner
believes the center of being to be in the middle of the head because
of the intense discipline and the conditioned usage of the brain with
its judgement and analysis. This can be compared with the average
Easterner or primitive who identifies the center of being as within
the chest because of the conditioning in the East as to the importance
of feelings and trust. As the Westerner increases the shakti, the
perceived center of the Self lowers within the body. With the
development of androgyny, the center of being drops to the lower gut
or sexual region that is called the "center", "heart", fire, or a
heating cauldron, etc. in the mystical schools.

Some of the characteristics of the flow of shakti are well known
within the modern society. For instance, many individuals have
reported the incredible rise of "imagination" during sexual
intercourse while they were reaching for and orgasm. Along with this
highly active imagination in which their partner might become the most
beautiful person in the world is the complete loss of ego. Many people
suffer what is called a "global amnesia" in which they lose much of
their conditioned responses and memory of such things as their
partner's name (which can be embarrassing of course!) One obvious
conclusion about the so-called "near death" experience is the lack of
concern or fear that you are dead. This state of mind, although not
mentioned in most reports, would seem to be the most shocking since
you would think that finding yourself dead would really be upsetting.
The sense of ecstasy, of being in a new world and body, of possessing
higher powers of mind and body, of having no fears or concerns, are
but some of the effects of the flow of shakti.

The mystical schools used allegories in describing the rising of the
creative energy shakti, within the body. Alchemy depicted it as upward
progressing reactions within the athanor and thinly veiled its
descriptions with the substitution of lead for the basic energy of the
body (prana) and gold for the results of the upward flowing
evolutionary forces. Christianity described this process in terms of
the rising of the inner "spirit" or quickening force. Certainly the
evolution of an individual is a far greater miracle than converting
lead into gold or converting water into wine or even healing the body
of illnesses.

The use of children in the old allegories also suggests the third sex
or androgyny and the unique sexual nature of shakti. Alchemical
artwork, for instance, many times depicts a young prepubescent boy and
girl in a mock sexual embrace, while the New Testament of the Bible
has several references to the advantages of being like a child.
References to childhood can stimulate the wonderful feelings of the
body without the distraction of the sexual drive and allow the
assimilation of the concept of a higher force of unification.

One of the earliest expositions on the sexual forces was through the
Tantrik writings in India which were later carried throughout the
known world including Egypt, which was described as one of the
spiritual centers at the time of Jesus. Buddhism is known to have
carried the Tantrik concepts of the sexual source throughout the East
where they became merged with local models and ideas. The Chinese
Taoist teachings are clear in speaking of the lower fires in the body
and the stimulation of the sex to increase the inner flow of shakti
called "chi" which was later called "ki" by the Japanese.

Before starting with the physical sources of the higher sexual forces,
it is necessary to speak first of pleasure particularly since you are
conditioned to be afraid of deep inner pleasure other than that of
sexual orgasm (for procreation). The materialistic and puritanical
West assumes that seeking pleasure interferes with duty and calls this
hedonism which is a derogatory term in our modern world. The
Puritanical school believed that suffering was good for character
while the modern Liberals in opposing puritanical thinking like to
believe that while suffering is bad, hedonism or excessive joy and
ecstasy are also bad or at least highly suspect. Both schools manager
to make everyone who seeks ecstasy a possible social deviant. The
system of Tantra however teaches that one of the main reasons that you
exist is for kama, which means pleasure as well as the desire and
yearning for more and more pleasure.

The practices that stimulate the sexual primal energies lead into the
capability of experiencing joy as the lower abdomen is freed from
constraint and tension. It should be noted that the same primal energy
also liberates the brain from some of the conditioning it has
undergone and allows you to think more clearly. Kama is not the normal
pleasure of being good, or of attaining a specific goal, nor is it the
pleasure of a sexual orgasm (despite the popularity of a book from
India called the Kama Sutra that is about sexual play). Kama is close
to Freud's concept of "libido" being a basic driving force except that
it is not interpreted to be limited to the sexual drive.

Kama is the reaching for more and more pleasure, and therefore kama
can never be satisfied. For instance, reaching for a sexual orgasm
kama, but at orgasm there is cessation of kama. One of the basic
objects that you seek is some form of pleasure that goes beyond what
you have already experienced. You have a desire to find a special
absorbing closeness with others that has not yet been experienced or
you feel that there is never enough within any relationship. In sexual
interactions you yearn for something that is more continual more a
merging together and uniting in some intense pleasure. In the market
place, it is reaching for more and more abilities, interactions, or
challenges and it is always beyond you. Kama is the process of
attempting to fulfill that which is yearned for and it is process, not
that which is being sought. An example is given with the difference
between romantic love and mature love. Romantic love is reaching for
more and more closeness and union that requires effort and the
experiencing of intense kama. Mature love is fulfilled love without
change or kama and is typified with the lack of reaching for more love
or new experiences or the lack of union. One is satisfied with mature
love, but who doesn't sometimes wish for romantic love? Our modern
culture teaches us to be satisfied, controlled, conforming, and secure
with what we have. Tantrik students face a very strong opposition as
they attempt to feel more and more pleasure or to obtain kama. They
were taught by society to believe that this is sinful (for some
unknown reason), and that it will turn into something bad, or that
they will lose control of themselves and do something terrible. The
Westerner is deeply ingrained with guilt and avoidance of anything
new. You have experienced this many times as you start to lose
yourself in some situation that becomes more and more pleasurable
until you become frightened of some vague possible consequences. These
uneasy feelings are generally of the form that you will have to pay
for thi s with some deep suffering that will catch up with you later.

There are centers within the body for controlling kama and hence the
production of the complex biochemicals that control or stimulate the
functioning of the body, but society teaches and enforces postures,
tensions, thoughts,and breathing which suppress these centers. The
intensity of kama is determined by the control centers that are
further modified by the activity within the yoni.

The word yoni has a number of meanings with the most common being the
sexual organ of a female. It has also the meanings of being a source
or center of life and as such is also called the hridaya, which is
generally translated as 'heart' (which gives problems to most
translators). The word yoni comes from a root which means to unite
(yu), so it is the organ of union or the coupling between the "I"' and
the "You" or the "That". The yoni is also considered to be the central
connection of the nadis of the body that serves to couple the tattvas
both within and outside the body. This will be discussed in detail in
Chapter Eleven dealing with the Tattvas and Chakras. The word yoni in
modern Sanskrit usage has both a masculine and feminine gender
associated with it, but in the early Rig Veda writings before 500 BC,
it had only the masculine connotation. The writings of Yoga describe
and locate the yoni (in men) quite clearly as: 'it is like a mouth or
opening that resides behind the base of the penis and in front of the
anus. It is found with a depth equal to the distance across four
fingers, and it is hidden with a covering of a cloth like material'
(some writings refer to the yoni as 'the hidden' or guhya). Despite
this clear description it is largely ignored since the modern world
'knows' that men do not have such an opening, hidden or not. Some
scholars assume however that when the yoni is referred to, it means
related to yoginis or female yogis. This referral is perhaps more
accurate since as will be discussed, yogis can develop the female
characteristics and in some literature such as the Paratrimshika, male
yogis who have mastered the practices are clearly referred to as
yoginis.

The yoni occupies a fairly large space that includes the volume
bounded by the perineal skin, behind the front pubic arch, the anus
and the lower abdominal wall. In women it is found in the same region
and includes the vagina and the surrounding muscles. The perineal
region of Western men is normally quite hard, tough and impenetrable,
and many men after hearing about the yoni, will quickly deny its
existence since they cannot find any opening or even any soft tissue.
It is only after prolonged stretching and exercising that it becomes
soft and then the finger can easily probe into it. Once the yoni is
softened then the above ancient description in the Yoga writings can
be understood. The finger will penetrate until it reaches the deep
layer of the superficial fascia or the support for the forward
abdominal area which, in the forward area of the perineum, this has a
depth of about the distance of the width of four fingers. As the yoni
becomes fully activated it can feel like a lower mouth as described in
Yoga writings.

The yoni essentially disappears when it is not activated or sensitized
in that the softness and openness disappear and the perineum return to
normal. It is this behavior of the yoni that keeps it out of the
physiology books, since it certainly is not evident on a corpse or the
average non-stimulated patient undergoing an examination by a medical
doctor.

The development of the yoni is first begun in general with the
stretching of the perineal skin and supporting tissue. This stretching
is fundamental to most of the Eastern disciplines. Almost without
exception Hathayoga and other popular Yoga and martial arts are taught
with the students in sitting postures with the legs crossed and thighs
extended for lengthy periods. It is certain that most teachers could
not explain the persistence of this practice although the explanation
is very simple in terms of the development of the yoni. The standard
meditating posture of Yoga is a very easy method of stretching the
tissue and ligaments of the perineum such that the yoni can expand and
open in men as well as women. The descriptions of the proper material
to sit upon in the early yogic writings (such as a tiger skin on dried
manure) serve to also bring pressure to the yoni for further
stimulation. Without this type of stretching as well as the other
practices associated with the yoni, the yoni cannot be penetrated and
remains fully hidden.

The first indication of the existence of the yoni in men can be found
by inserting a finger into the middle of the scrotum to pick up loose
flesh and then moving the finger towards the anus sliding it under the
perineal skin until an opening of the yoni can be felt or entered.
Later the perineal region changes such that the finger can be directly
inserted into the yoni through the perineum without much opposition.
Women notice the shift in sensitivity and tenderness with pressure
around the labia. It should be noted that the yoni in men does not
have a hole such as the vagina, but rather softens to such an extent
that a finger can be inserted into it.

The development of the yoni is described within Part D of this book.
The listed practices develop lower abdominal muscles long unused since
early childhood and introduce methods for the internal stimulation of
the yoni with churning of the lower muscles and use of the breathing
muscles and breath. The churning is similar to that found in belly and
exotic dancing in which the lower abdominal muscles are used
independently to cause the agitated motion of the lower abdomen. This
becomes stimulating both to the observer as well as the dancer. In
contrast to these exercises our culture teaches everyone to tighten
their bellies and to tuck their fannies under, to take deep breaths,
to pull the tummies in and never to allow sexual-like motions of the
body. You are also conditioned to keep your anus and sexual muscles
tight to prevent "leakages". All of these prohibit the yoni from
responding and evolving.

As the yoni is further stimulated, a swelling occurs within the yoni
that is called the kanda which means bulb or chord. Initially the
swelling is very subtle in that it expands without much pressure, that
is, as the kanda starts to swell it can readily be suppressed with a
very light countering pressure. To the fingers, the kanda initially
feels as if it is filled with a very soft gel or foam with little
form. As it develops, it becomes more firm and takes on a definite
tube or bulb shape. This bulb ultimately extends from the base of the
penis in men and from the bottom edge of the pubic arch in women (same
position in both sexes) toward the anus or vagina and then inward and
upwards. The kanda lies behind the front of the pubic bone structure
and in front of the vagina (or that location if you had a vagina).
With swelling, a further increase in sensitivity of the perineum
occurs when the perineum is very lightly stroked. The swelling is
obvious in men and can be physically observed where it can become
larger than a one inch diameter bulb or tube extending from the base
of the penis even though the penis and base are not enlarged. The
kanda is initially more hidden in women by the labia that normally
swells as well, but the protruding of the total pudendum becomes quite
pronounced with swelling equal to that in men with proper excitation
or stimulation of the kanda. In women, as the kanda becomes swollen
and firm, the vagina is pressed shut and penetration into it with a
penis can become difficult. The swelling can press outward through the
opening of the vagina which is the basis for several distorted
dictionary definitions. For example, kanda is defined as "(is like)
uteri prolapses or the protrusion of the uterus from the vagina."
Another description calls it yonyarsha which means "(like a)
hemorrhoid of the yoni." This development can terrify many if they
have not been told to expect it and may deter them from continuing the
practices that produce it. You can easily verify that the u terus has
not fallen with the insertion of a finger into the vagina. You will
find instead very healthy and strong support for the uterus from the
developed pelvic floor muscles and well developed sexual and urethra
muscles, if the outlined practices have been followed. The
strengthening of these muscles and increased blood flow is also known
to prevent or alleviate vaginal disorders.

As the yoni becomes more and more active your center of awareness
drops from the middle of your head to the area of the yoni which is
why it is also called the heart. As this center of being is
transferred, the reliance upon thinking diminishes as "feelings" are
found to be more reliable and exciting. The old writings speak of the
generation of "soma" or an "unseen fertile fluid" from the lower heart
or yoni, and this may be explained in today's science as the
production of powerful neuropeptides, hormones, or other biochemicals
which have an immediate as well as a long range effects on the body.
Many individuals who had experienced drug "rushes" before the Tantrik
practices, report that the rise of this inner fluid feels very similar
but far better than the drug rush. It is also referred to as the
golden womb in old writings because of the intense feelings and
awareness that the yoni becomes the source for a new or "quickened"
life. The yoni is also considered to be the central connection point
for all of the nadis that link the tattvas (see next chapter). The
nadis are likened to the nerves of the body but are better considered
as an interconnecting system of conduits like the lymph system.

In both sexes, the excitation of the developed and opened yoni and
kanda is far more stimulating and pleasing than that of the clitoris
or penis (although they remain as sensitive as before). One difference
with this third type or primal sex is that it requires increasing
muscular effort and concentration to maintain or to increase the
pleasure. It is much different from sex where the sexual drive takes
over and the body responds "automatically" as compared to the strong
conscious and physical effort required with the primal response. Only
after prolonged practicing can you notice the swelling of the kanda
with relatively normal demands on the body or mind without conscious
effort or control.

As the sensitivity and controlling muscles are increased and
developed, it becomes easier to activate the yoni with simple
practices, as for instance, lower abdominal breathing (or use of the
lower lung capacity to breathe). As the perineum region becomes more
sensitive, a deep exhalation forces the levator ani muscle to push air
out of the lungs to move and to stimulate the yoni. Sitting in
meditation for very long and repeated sessions can also stimulate the
yoni, as for instance reported by a recent popular writer on
kundalini, Gopi Krishna. He wrote that his first awakening to
kundalini started after very long hours of meditation when suddenly he
felt a sensation "... so extraordinary and so pleasing ... at the
place touching the seat ...". Women report similar experiences during
prolonged sexual "fore play" where the yoni becomes physically
stimulated.

When the kanda is active there are changes in the mind and body that
can be alarming if not understood. The activity of the kanda has the
net result of opening you to an expanded and created world that
includes what would normally be considered as religious. You accept
the presence of a guiding hand in your life or in the magic of the
game of life. You are aware of the power in your own dedication, Will,
shakti, and the power of the body and mind. The body feels more supple
and sensual with the rising of wonderful feelings in the yoni. The
body feels tender and gentle which adds to your expanded world. In the
modern Western culture such changes are associated with the feminine
nature and it becomes of concern to the average male who has been
conditioned to be "macho". There are however, other changes that can
be interpreted as masculine such as the rise in self-confidence, sense
of power and control, as well as keener insight. These traits can be
of concern to a woman who has been conditioned to be timid, shy, and
removed from the responsibilities of the market place. These changes
can be misinterpreted into an even more limited view of your sexual
gender rather than into an acceptance of having both sexual traits or
of becoming androgynous.

When the kanda becomes active another change can occur which is called
the rise of the kundalini. This change is related to an inner organ
called the Shiva linga or the phallus of the God Shiva. This linga is
described as projecting downward toward the perineum with its base
against the floor of the abdominal wall or the svadhistana chakra
region. The ancient description states that around the Shiva linga is
coiled a serpent called the kundalini. When properly stimulated, the
serpent uncoils and darts toward the base of the spine and hammers
against the "sacred" sacrum bone until it is able to penetrate the
bone and then find its way up the center of the spine to the interior
of the head. This description is a model which describes the
experiences of many people who find it easy to envision a serpent
banging against the sacrum when the advanced disciplines are being
learned. As mentioned before, the Hindus use an icon called the Shiva
linga in their temples which was no doubt correlated originally with
the physical experiences of the further activation of the kanda.

The precursor to the rising of the serpent is felt within men and
women as certain of the practices or mahasadhanas are being done. This
feeling is associated with the development of something growing within
the yoni that is more than the swelling kanda. If inner body pressure
is applied to the growth, a protrusion of something relatively hard
and with a phallus like shape is felt being forced out through the
surface tissues. This feeling is generally pleasant and might be
compared with defecation. Others report the feeling of a rupture
although it also feels good. This protrusion extends beyond the
perineum and can best be described as appearing as the Hindu icon with
a phallus coming forth from a female pudendum. It is this appearance
of the Shiva linga that opens into another world of sexual-like
responses and body-mind changes. This protrusion of the Shiva linga is
difficult to maintain and can instantly disappear if the concentration
of the practices is disturbed. Some of the old writings describe this
linga as being very "shy" which is an excellent description. The
appearance of the Shiva linga with the sense of "rupturing" yourself
can be of great concern when it first occurs, but as everything can
quickly revert back to normal, the anxieties can be controlled,
particularly if you find that your normal sex is unchanged. In fact
your pelvic floor and inner muscles are far healthier as discussed in
Chapter Twenty-three.

The Shiva linga is so called, because it is related to the creative
power of the Sun or of the "masculine" force. The linga normally
extends during advanced practices as mentioned or also during intense
pleasure with, for instance, the physical union of two yonis or in
some outer demand upon the mind or body which requires special
supernormal powers. For instance, some people report the intense and
strong sexual-like fatigue in the "groin" following some extreme
trauma when they have exerted supernormal powers.

One of the practices used in finding the kanda uses the stimulation of
the nipples with other exercises. The majority of people are instantly
repelled with the idea of nipple stimulation, which is of course,
simply the result of social conditioning. In men and women connections
are to be found between the nipples of the breast and the yoni or
kanda. The two nipples are described as the Sun and the Moon in
ancient literature and are connected with the more popular concept of
the heating and cooling natures of the two sides of the body or of the
ida and pingala nadis. As the yoni and kanda develop, the sensitivity
of the nipples likewise increases. As you massage the nipples, a
corresponding pleasurable feeling is or can be obtained in the yoni.
Some women have experienced this connection following childbirth when
they felt pleasurable contractions in the uterus and vagina during
nursing. However, many of these women were horrified and suppressed
the wonderful feelings when they interpreted the feelings as sexual,
and evidencing some perverse psychological feelings toward their
child. Most men are conditioned from an early age to ignore and
suppress feelings in their nipples. Also, since most men are concerned
for their self-image as males they similarly repress any sensitivity
or connections to the yoni. That this connection or functioning of the
nipples is not known is evidenced by the simple observation that in
the modern world it is acceptable for men to show their nipples
whereas women may not. In a small sample of men and women, it appeared
that about half of the men and women could report that nipple
stimulation felt good, although after mastering the advanced
practices, everyone found the connections.

The primal sex or the hidden sex cannot co-exist with the reproductive
sexual responses; however, they may be switched back and forth even
after mastery of the Shiva linga. As one response is achieved the
other rapidly falls away. For instance, once the yoni is stimulated,
both the clitoral and penile erections cease; however, light
stimulation can further increase the stimulation of the yoni without
stimulating the normal sexual responses. Also the swelling kanda will
tend to suppress penetration of a penis into the vagina. If however,
the reproductive sex is stimulated first, then the hidden sexual
response does not appear. Both sexes experience the activation of the
yoni as a change in gender response. The erection of the Shiva lingam
is certainly perceived as masculine to females and the opening
sensation and swelling of the kanda is perceived as very feminine to
males. In fact, both sexes can equate the kanda excitation as being
"super feminine".

With the energized kanda, a state of mind can be found in terms of
your relationship with others or with the Divine that can only be
described as oneness or union. This might be explained in common terms
as "operating on the gut level," where you respond according to your
feelings rather than to your thought processes. In this state of mind,
you perceive the world as one large interaction with everything
seeming to fit together in perfect harmony. You seem to have a deep
understanding and union with others even though you may be acting in
opposition to them in life situations. It is this state that allows
you to play games with others or to respond promptly with the
necessary physical or mental response to a crisis or demand.

With the increased production of shakti, the ancient references to the
"Two Truths" become meaningful (see Chapter Three). Dyads that were
the basis for reality were called the "Two Truths" and included such
pairs as: masculine and feminine, heating and cooling, creative and
manifesting, evolution and involution, pleasure and duty, freedom and
bondage. Many of the ancient teachings are concerned with balancing
these opposing forces. For instance, the English word "righteous" as
used in the New Testament of the Bible means to be "balanced" or
equal. As has been discussed in Chapter Four, social behavior is based
upon the balance of "shoulds" and "shouldn'ts".

Both of the opposing forces are concentrated, formed or released from
the sexual region as will be discussed in detail in Chapter Eleven.
The masculine force is experienced as a deep yearning for more and new
experiences originating in the groin, while the feminine is
experienced as the desire to merge with to become a part of someone or
something first experienced in the groin and then the chest as it
becomes manifested. Obviously, if a union is to be found, there must
be the dedication for it as well as the manifesting or experiencing of
it. In sexual terms, there must first be a strong attraction followed
by the actual contact and union. In modern society both of these
forces are suppressed; however, the ancient teachings argue that both
forces must be energized and coupled or balanced. This is required in
order to reach the object of dedication and manifested or make it
real. You have had the experience of being strongly attracted to
someone and then thoroughly enjoying being with them in a "close" or
"intimate" sharing of thoughts, ideas, or experiences with very strong
sexual like feelings. Touching can further increase this and an
intense union can be obtained with a specific partner without sexual
orgasm. These experiences leave you feeling very much alive and aware
afterward, rather than enervated and disinterested as following sexual
orgasm. People who learn to activate their kandas report an almost
constant sexual-like stimulation while observing attractive people of
both sexes. They also tell of the intense joy associated with everyday
personal interactions. In other words, to be fully alive you should
have as much sexual stimulation and union as possible, but little or
no sexual orgasms.

Some Near Eastern "wives tales" spoke of a different type of sexual
activity that the Sheiks learned to keep their harems of women happy.
Similar tales abound with the Tantriks, claiming that they had
discovered the secrets of sexual orgasm and pleasure. There is in fact
a strong basis for these tales, however, the activities do not employ
a sexual orgasm nor the normal sexual excitation nor penetration. One
descriptive term which the Tantriks used to describe this union or
maithuna (see Chapter Twenty) was kunda-golaka which can be translated
as "ball and socket". The yonis are brought into contact with specific
postures. One pose that has become a basis for many false claims
involves two people sitting together with one in the other's lap. The
assumption commonly made is that a woman is sitting on top of a man
with prolonged penile penetration. Looking to experience this Tantrik
union, many misguided seekers pay for fraudulent courses which
supposedly teach how to maintain this assumed erect penile penetration
for long periods of time. Certainly, the actual Tantrik sitting pose
can be held for hours with intense ecstasy, but there is no
penetration by the penis and neither the clitoris nor the penis are
excited. Instead, the two Shiva lingas are stimulated which are then
directed to protrude against the yielding flesh of the partner and
join similar to two ball and socket joints. Since the flesh is soft,
the Shiva lingas are partially formed by the partner and displaced
such that both are shaped, move, and project into the right places.
Needless to say, the non-Tantriks will not attain this posture or its
results from any weekend course.

Chapter 10

Soma 

The oldest religious writing in the world is about soma and is
contained in ten books called the Rig Veda. The title means "Hymns of
Knowledge" and had its origin in about 1000 BC. The books were written
by "Aryans" living in the Indus Valley of India about whom very little
is known. The books in general are about Gods and how soma gives them
powers. There are considerable descriptions of both the source of soma
and its preparation although both are very imprecise. The most
accepted explanation of soma offered by today's writers is that it was
prepared from some psychedelic plant using prescribed ritualistic
tools in a ceremonial ritual. This explanation has absolutely no
support however, since no drawings or detailed descriptions of the
plant can be found and no known plant has the very broad medicinal
properties ascribed to soma. Another problem is that the writings are
very contradictory when they are applied to the characteristics and
processing of a plant. There is however, considerable support for the
yoni being the source of soma as described in the Paratrimshika.

The verses of the Rig Veda are quite compatible with the Paratrimshika
when it is understood that the descriptions many times are based on
feelings associated with the churning activity around the yoni.
Another strong support for this interpretation is that among the few
artifacts found in the ancient Aryan communities were a large number
of icons of the yoni and Shiva linga. These icons, as has been
mentioned, are still used in Hindu temples, although the original
meanings of these icons appear to have been lost over the centuries.
When the references and descriptions of the Rig Veda are accepted as
allegorical and related to individual experiences instead of to Gods
and forces outside of the self, deeper meanings can be obtained. For
instance, each God described in the books can be seen to be symbolic
of inner feelings and forces.

The overall message of the books can therefore be considered as a
testimonial on the effort required to generate soma and soma's power
in overcoming many of the inner weaknesses. The last book of the Rig
Veda states that all of the Gods came from the "One," again in keeping
with the other writings. The last book also denies that soma comes
from the crushing and pressing of a plant, but rather is an inner
"God". One very important consideration is that the Rig Veda is like
the Sermon on the Mount of the Bible, in that it can only have meaning
to the select few who have opened to and experienced the inner powers.
To the remainder it remains an inspiration or as a promise of
something greater.

The word soma is used over one thousand times in the Rig Veda in
reference to the creative and powerful fluid. Some of the prominent
traits ascribed to its use are: knowledge, bravery, strength,
supernormal powers (siddhis), union with the (inner) gods, and
compassion. A few selected verses from the Rig Veda about soma are:
"...it makes you victorious and invincible and is intoxicating...",
"...when you imbibe the soma you become immortal...","...with its
light you can discover the Divine..." "Soma is a protection that must
be allowed free flow through the body in order to break the bonds of
illness and to couple the body tightly together." These descriptions
are also reminiscent of the drink of Ambrosia described in a later
time by writers of the Greek and Roman gods.

The origin of soma is described in the Rig Veda as follows: "The
source of soma is contained within the inner vault of Heaven and
covers itself with a stretched cloth soft as a cloud." "It is produced
from a swollen bulb like a swollen udder." (see Chapter Nine on the
kanda). "When milked with pressing and churning, the bulb is freed and
the sweetness flows and mixes with the flowing waters (fluids of the
body) and flows throughout the world (body)." "The source of soma is
sometimes related to a milk cow such as "flowing forth from the cow in
Heaven", and might have been the source of the Hindu worship of the
cow. Other terms used in its preparation involve pounding, drawing,
squeezing, lifting, pouring, and filtering, all which describe the
feelings produced by advanced yogic practices as outlined in Chapter
Twenty-three.

The Paratrimshika gives the keys to unlocking the mystery of where
soma is produced and its effects. However, it does not give the method
of the production of soma. When the keys offered by the definitions of
the Paratrimshika are applied to other Indian documents the story of
soma becomes complete. A common statement in old writings in many
cultures is concerned with the conversion of sexual fluids into a more
refined powerful fluid. Sanskrit describes this process with the term
urdhva retas, or the upward flow of a fluid. This fluid is mistakenly
assumed to be a refined or altered form of semen or sexual fluid
transformed into the form of soma, and this basic concept in most
modern Indian schools (and also in other cultures) who decry the loss
of semen in sexual orgasm without procreation.

One of the highly recommended esoteric practices of India provides the
clue to the pounding, pressing, pulling, and filtering described in
the Rig Veda for preparing soma. This practice is called mantham or
churning and it is easy to find references to it although the details
are not readily available. This practice will be discussed in Chapters
Twenty-two and Twenty-three. In general, churning consists of using
the lower abdominal muscles in such a way that the yoni and kanda are
stimulated. (It is interesting to mention here that some men report a
similar deep inner pounding sensation and churning preceding the
nocturnal emission.) As the kanda becomes swollen it feels like a
"swollen bulb or udder" and there is the great desire to "milk" it or
to pull up the contents. Another Indian model is that the yoni becomes
as a lower mouth. This model can be coupled with other practices that
suggest sucking up from the yoni to yield the model of a thirsty mouth
sucking up soma.

The production of soma and the amount of soma produced is dependent
upon the stimulation or need. Soma is something like a universal
hormone that stimulates the body and mind such that they can better
approach any demand. For instance, in the case of the woman lifting a
car off of a child, the soma may function as a muscle stimulant and
pain suppressant. In the case where increased mental function is
required, soma may take a form that stimulates the brain and sensory
organs. Soma is the fuel for the special mentally controlled powers
called siddhis that function to manifest complete fulfillment of that
which is required to reach the dedicated goal. (It should be stressed
that soma cannot be produced to satisfy personal desires.)

One of the first physical characteristics to be changed with soma is
the reaction time of the body. The first martial artists are generally
believed to have been yogis who had mastered Tantra. When the soma
flows one may experience the state of suspended time that has been
reported by athletes and others during trauma where there are severe
demands upon the mind and body. The response time of the nerves and
muscles is at least doubled (see Appendix, "Measuring Response Time of
Tantriks"). With suspended time, increased awareness, and enhanced
mental and physical capabilities, it is easy to be victorious against
an opponent. The secret of the martial arts is the production of soma
or the state of mind and body that produces it.

The selection of what powers are to be manifested or enhanced by soma
certainly does not exist at the conscious level and must come forth
from a more subtle or at the Soul level. Physiologists and
psychologists already know how the subconscious mind can vary hormones
and other biochemicals produced by the body. Intense trauma is known
to produce wide variations in the biochemical production of the body
as the body is prepared to respond well beyond its normal
capabilities. The sensation of pleasure is many times preceded by the
sensation of an upward flowing fluid found to be dependent upon the
generation of a neurotransmitter called dopamine. Soma can therefore
be assumed to be generated in order to stimulate the body and mind
like processes controlled by some of the known natural biochemicals.
Unlike other body biochemicals, however, Soma is capable of freeing
the self from the identification with the bondage of social
conditioning as well as providing increased strength and mental
abilities.

As soma flows, the conditioned brain quiets and the socially imposed
inhibitions disappear. This is sufficient to equate soma with normal
intoxication, but there is also extreme euphoria, ecstasy, and union
with others. The temporary losses of ego, fear, and memory have
already been discussed. Tantriks can play and relate together as
perhaps only creative and free children can do. Critics of Tantra and
the Rig Veda could very well use their impression of intoxicated
Tantriks to describe them as evil people intoxicated upon some unholy
brew. It is interesting that the same criticism was leveled against
some of the early Christians during their "love feasts" and that Jesus
was also accused as being a winebibber. However, the Bible contains
descriptions of substances that are no doubt the equivalent of soma.
For example, within the book of John the "living water" is certainly
similar to the Rig Veda speaking of soma. The book of John states that
the living water springs up into everlasting life and flows forth out
of the belly of a believer. This can be compared to a number of
statements in the Rig Veda about soma giving immortality to those who
imbibe.

The excitement of the kanda and Shiva linga can be considered as
contagious. There is an increased sensitivity within your own yoni
that is found in the presence of others with excited yonis. There is
enhanced group empathy when the kandas are active and soma is being
produced. The groups can quickly respond to higher emotions and
experiences during common worship, singing, dancing, or playing. The
"songs" in the Rig Veda may well have been impromptu creations during
such gatherings. It is noted that very expressive insights can be
obtained during the sharing of soma and that a leader can find the
knowledge necessary to lead a group further toward their common goal
or dedication. Some fundamentalist groups around the world approach
this same enhanced group dynamics as they surrender themselves to a
higher power and allow a common "game" to take place. As the vimarsha
increases, so does the flow of shakti or soma and the state of
intoxication or madya is approached.