The authentic Tantric doctrines of Vatsyayana’s Kamasutra, and Kayanamalla’s Anangaranga complement themselves with the Vajroli Yoga and the Pancatattwa.
The legitimate Hindustani Kamasutra has nothing to do with certain spurious, bastard, adulterated type of editions, which, displaying the same title, profusely circulate everywhere, in all the western countries.
This mentioned classic book of the Hindu amatory art is divided into seven parts. The first part exposes conjointly the impulse of life and the arts and sciences which are of practical use in Sexual Magic.
The female Masters of female apprentices are only those women who have practiced Sexual Magic with a man. The female disciple has to possess seventy-four basic arts.
Subsequently, among many of these arts are chanting, music, instrumentation, dance, tattooing, elaboration of beds with flower petals, musical execution with cups containing pure water, mineralogy, science of chemistry, organization of quail, ram and rooster fights and technique on all literary works. The pupil is obliged to learn magic arts. She must not only know how to prepare the diagrams and amorous philters of esoteric efficacy, but moreover, to instruct herself about sortilege and mantras.
In the second part of Kamasutra, the great Hindustani Master Vatsyayana wisely exposes an abundant esoteric teaching about the art of loving, occupying himself very specially on something extraordinary, that is indeed, the division of the types of women and men in accordance with the size of their sexual parts.
He intelligently presents three types of men who are designated in accordance with their phallus, as:
Hare
Bull
Stallion
In comparison to these males, the women are also classified in three types in accordance with the constitution of their Yoni (sexual organ):
Gazelle
Mare
Female-Elephant
This differentiation in both sexes gives fundamentally nine amorous combinations, which come to remind us of the Ninth Sphere:
Excellent sexual pleasure:
A.Hare with Gazelle B.Bull with Mare C.Stallion with Female-Elephant
Unmatched sexual unions
A.Hare with Mare B.Hare with Female-Elephant C.Bull with Gazelle D.Bull with Female-Elephant E.Stallion with Mare F.Stallion with Gazelle
The nine possibilities of sexual union are subdivided into three types, in accordance with the size of the sexual organs:
1.The proportion of the same size indubitably is the best. 2.The relationship between large and small organs, among which the enjoyment of pleasure is of the most unfortunate. 3.All of the other amorous relations can be classified as regular.
Unquestionably, the eventual temperament of the consorts displays a great role in the sexual act. These are grouped in three types:
A.Cold B.Mild C.Hot
Therefore nine type of couplings are possible in the Nine Sphere, namely:
Cold with Cold
Mild with Mild
Hot with Hot
Unmatched sexual unions:
A.Cold with Mild
B.Cold with Hot
C.Mild with Cold
D.Mild with Hot
E.Hot with Cold
F.Hot with Mild
Among the Hindus, the span of the sexual enjoyment, that is to say, the possibility of a long permanency of it, is not based, for instance, in a purely sensual animal activity. Rather, it is considered as vital matter, which expresses in the performed act a demonstration of a very developed and more exquisite culture. Deficient is considered the consort who is found not truly oriented about the most intimate sexual phenomena. This is what any man is, according to Rasamanjuri, who when in the act of love does not reflect upon what he should or should not do.
By all means it stands out in complete meridian clarity that also the prolongation of the sexual enjoyment is divided in three types:
1.Fast 2.Middle 3.Slow
The secret of the God’s happiness consists in the relation of Him with Himself.
From such a relation, in accordance with the law of the philosophical analogies, comes every cosmic vehicle, every sexual junction.
Therefore, the sexual act is a legitimate right of the human being. It is the happiness of God expressing itself through ourselves.
Mohammed said:
“Coitus is an act even pleasing unto religion if, whenever it is performed, it is with the invocation to Allah and with one’s own woman for reproduction.”
The Koran states:
“Go and take for a wife a maiden whom you caress and who caresses you. Do not begin coitus without previously arousing each other with caresses.”
The Prophet emphasizes:
“Your women are your tilth, so come into your tillage how you choose; but do a previous good act for yourselves, and fear God, and know that one day you are going to meet Him.”
Accordingly, with the former thoughts, it is ostensible that the delightful coitus with the adorable woman is certainly a form of praying. In those moments of supreme enjoyment we convert ourselves into collaborators of the creator Logos. We continue with the radiant and, in every instant, re-creative task of the maintenance of the universe within the mysterious bosom of the eternal Mother-Space.
“Do as your creator does, as a powerful man in deeds and strength, who has consciousness in what he does. Thus, you will obtain double enjoyment, an increasing seminal liquor and healthy and strong children.”
This is what Mohammed said:
“Ten graces bequests Allah to the man who grants his sympathy to the woman with caressing hands, twenty if he presses her against his heart;yet, if his amorous embrace is the authentic one, then, he obtains from God thirty graces for every kiss.”
KALYANAMALLA emphasizes the transcendental idea that the exact fulfillment of the code of love is much more difficult than the intellectual humanoid mistakenly thinks.
“The preliminary enjoyments are complicated in themselves. Therefore, this art must be employed in exact accordance with the precepts in order to arouse the woman’s passion, in the same way that a fire is kindled, for her Yoni to become softer, more elastic and suitable for the act of love.”
A wise author stated:
“ANANGARANGA confers great importance to both components of the couple in that they keep their everyday life from taking on a lukewarm quality, or letting weariness or satiety enter into their relationship, by consummating their love with spiritual absorption and total surrender. The method of intercourse, that is to say, the love making position, is denominated Asana.”
Four modalities must be differentiated:
UTTANA-DANDA
TIRYAC
UPAWISHTA
UTTHITA
Since the esoteric study of these four Tantric Asanas has a complicated content, with exclusively pedagogical goals, we will limit ourselves in this present book to specifically transcribing that sexual position named: Upawishta.
Upawishta means seated position. Twelve sub-postures are given from this position:
A.The especially favorite Padmasana: The man sits on the bed or on a carpet with his crossed legs. He receives the woman over his legs and she envelops the body of the male with her legs in such a way that her two feet come to make contact with the masculine coccyx Thus, the woman absorbs the phallus.
B.Both seated and during the delightful act, the woman with one hand takes one of her legs aloft.
C.Man and woman entwine their hands behind each others respective necks.
D.While the woman takes in her hands the feet of the man, he holds those of the woman,
E.The man takes with his arms the legs of the woman, he lets them to repose over the arc of his elbows and entwines his arms behind her neck.
F.The turtle posture: Both of them seat, in such a way that their mouth, hands and legs are mutually touching.
G.Seated with the legs widely apart, the man penetrates her with his member and presses between his thighs the thighs of the woman.
H.This posture is only executable by a very strong man with a very light woman: The man places the legs of the woman over his elbows aloft, he then penetrates her with his member, thereafter he oscillates her from right to left.
I.The same former posture, but the oscillation of the woman is effectuated back and forth.
The oriental Upawishta is marvelous, however, it is unquestionable that we, the Gnostics, are not exciusivists. It is obvious that in the western world many mystics prefer the following Asana:
A.The woman lies down on the bed on her back, legs widely open, that is to say, opened from right to left, with a low pillow, or without it.
B.The man places himself over the woman, between her legs, masculine face, chest and belly making direct contact with the body of the female.
C.Forehead against forehead, chest against chest, plexus against plexus, all of the corresponding astral centers superpose in order to permit an interchange of magnetic currents and thus, establishing a complete androgynous.
D.Introduce very slowly the virile member into the vagina, avoid violent actions. The movement of the phallus inside the uterus must be slow and delicate.
E.The coitus must endure at least one hour.
F.Withdraw from the woman before the spasm in order to avoid the ejaculation of the semen.
G.The phallus must be withdrawn from within the uterus very slowly and with much delicacy.
Pierre Huard Ming Wong, when referring to Chinese medicine states the following:
“Taoism has other influences in medicine, as is confirmed by reading the compilation of Taoist treatises the Sing-Ming-Kuel-Chen, from the year 1622, approximately.
“Three regions are remarkable in the human body. The superior or cephalic region is the origin of the spirits which live in the body.
“The pillow of Jade (Yu-Chen) is found in the lower back part of the head. The so called ‘pillow bone’ is the Occipital (Chen-Ku).
“The palace of Ni-Huan (this term is derived from the Sanskrit word Nirvana), is found in the brain – known also as the sea of the bone marrow (Suei-Hai), it is the origin of seminal substances.
“The middle region is the vertebral column, considered not as a functional shaft but as a channel which joins the cerebral cavities with the genital centers. It ends at a point called the celestial column (T’ien’ Chu), situated at the back of the neck, at the hair line. Do not confuse this point with the acupuncture point that has the same name.
“The lower region includes the region of cinnabar (Tan-T’ien). In this location is seated the genital activity, that is represented by the two kidneys: the fire of the tiger (YANG) on the left and the fire of the Dragon (YING) on the right.
“Sexual union is symbolized by a couple: a young man leads a white tiger and a young woman rides upon a Green Dragon. Lead (masculine element) and mercury (feminine element) are about to be combined. As soon as they are united, the young couple cast their essence into a bronze cauldron, the symbol of sexual activity. However, the genital fluids, particularly the sperm (TSING), are neither eliminated nor lost but can return to the brain throughout the spinal column, thanks to which the course of life is restored.
“The basis of these Taoist sexual practices is Coitus Reservatus, whereby the sperm which has descended from the encephalon (brain) to the prostatic region (but which has not been ejaculated) returns to its origin; this is designated as the return of the substance (HUAN-TSING).
“Whatever the objections might be against the truth of this return, it is no less true that the Taoists understood the cerebral dominion over the elemental ins tincts, which maintains the level of generative stimulation below the threshold of ejaculation. Thus, they gave new style to the sexual act and a distinct purpose to fertilization.
“Sexual practices have played a great role in Taoism. The public and collective practices mentioned in the II century, disappeared in the VI century.
“Private practices continued for such a long time that TSENG TSAO (XII century) consecrated a section for them in his TAO CHU.
“Indeed, Taoists and equally so Buddhists observe continence (that has its bases in Sexual Magic); however, the first ones considered it as a form of detachment that should take them to liberation, while the second ones (in addition to their longing for attaining the Tao), were maintaining themselves chaste in order to concentrate, preserve their substance and to live a long time.
“It is possible that in a similar fashion to their respiratory exercises, the Taoists were inspiring themselves in the Hindu Tantric Treatises. Some of these were translated into Chinese in the epoch of T’ANG and known by SUEN-SSEU MIAO.
“The PAO-P’U-TSEU contains a section that is entitled ‘The Bedchamber’ (eighteen chapters) that was printed in 1066 and reprinted in 1307, 1544 and 1604 by KIAO CHE- KING.
This data has been taken from texts which have been included in the annals of the Suei by TAMBA YASUYORI in his YI-SIN-FANG (982-984) printed by TAKI GENKIN (dead in 1857).
“In 1854, this medical compendium of thirty chapters containing the secrets of the bedchamber, was reedited by YE TO-HUEI (1864- 1927) who reconstructed the lost texts, particularly the ‘ARS AMATORIA’ from the Master TONG-HIUAN.”
A great sage stated:
“By means of the practice of the Vajroli-Mudra, the Yogi makes his Shakti, that is to say the universal revealed sexual energy, in his own accord to flow, so that he will not be the only participant, but also his Lord. About the Viparitakarani he stated: This practice is the most excellent. It is the cause of the liberation for the yogi. This practice confers health to a Yogi and grants him perfection.”
If we undress the Vajroli Mudra, if we tear the veil of Isis, then the naked truth remains, which is Sexual Magic, Sahaja Maithuna.
The esoteric Viparitakarani teaches in a clear and precise way how the Yogi can make his semen to slowly arise by means of concentration, so that man and woman in complete copulation can reach the Vajroli.
“Om! Obedient to the Goddess, who marvelously adorned resembles a dormant serpent in the swayanbbulingam. She enjoys the beloved one and others delights. She is captivated by the wine and radiates like a million light beams. She will be awakened (during sexual Magic) by the air and fire, by the Mantras YAM and DRAM and by the MantraHUM.”
Chant the former mantras in those precise mo ments in which the Lingam-Yoni are found connected in the nuptial bed. Thus, this is how Devi Kundalini, the Igneous Serpent of our Magical Powers, will awaken.
