The Great Goddess Bagalamukhi is the eighth Great Cosmic Wisdom in the Hindi tantric pantheon. She, according to the praises the sages brought to her,owns (among other things) the amazing power to stop or to suddenly cease any movement or any action that occurs both at a macro cosmic and at a micro cosmic (that of a human being) level.

This extraordinary ability is related to some other aspects of life like the power to fascinate, charismatic influence, etc.

For example, a very beautiful,harmonious and vital woman can actually arouse a kind of “still state” or immobility of the senses, of the mind and even of the breath in those who see her.

In fact, the Eastern spiritual tradition asserts that the power which the Feminine Principle holds at a cosmic level has the extraordinary capacity to block,to stop or to immobilize any activity or manifestation.

This is the main aspect manifested by the Great Cosmic Wisdom, Bagalamukhi, who represents the universal hypnotic power of the Supreme Divine Power (Shakti) itself.

Etymologically, Bagala means “rope” or “rein” and Mukhi means “face” or “image”. Therefore, Bagalamukhi is the Goddess whose face has the formidable power (through her subtle radiation) to control or to rule any situation or form in manifestation.

One of the main aspects manifested by Bagalamukhi is related to speech and that is why she resonates with the Great Cosmic Wisdom Tara, sometimes she is even considered one of her forms.

It is not that difficult to understand this connection if we realize that intense subtle radiation is often related to the manifestation of light; therefore, Tara manifests as Bagalamukhi when the subtle energy of sound manifests as light.

A practical example is a very inspired lecture which fascinates the entire audience to the point that it becomes immobile and focused both physically and mentally on the speaker.

Therefore, Bagalamukhi is the fascinating radiation which derives from the subtle Divine Logos endowing the speaker with huge force and a paralyzing impact upon his listeners.

Thus, Bagalamukhi grants the speaker the power of making decisive assertions, of expressing final conclusions forcefully and eloquently and of declaring his/her opinions on the fundamental truths of life with great authority and impact.

That is the reason why Bagalamukhi is appealed to with fervor when one looks for inspiration in his/her speeches, debates and assertions.

Another very important aspect of Bagalamukhi that she offers to those who worship her with sincerity and devotion is the power to annihilate the forces that oppose our spiritual evolution, which consist of all the thoughts, ideas and feelings deriving from our ego (that is, from our false identity).

Basically, the supreme “weapon” that annihilates any conflict and any confusion is the “weapon” of spiritual knowledge which in the Hindu tradition is called “the weapon of Brahma ” (Brahmastra).

It is the same tradition which asserts that the highest form of manifestation of Brahmastra is represented by the answer to the question “Who am I, really?”, which refers to the eternal, immutable essence of the Supreme Self (Atman).

Profound meditation on the meaning to the question (“Who am I?”) is essential for any human being who wishes to progress spiritually.

Indeed, we can easily find out that although we can get to know the outside world, our inner Self remains almost completely hidden. What we call “self” is generally our erroneous identification with temporal thoughts, feelings and sensations, but these are not the true nature of our consciousness.

That is why the constant focus on the profound meaning of the question “Who am I?” will diminish gradually the manifestation of our thoughts and all the other aspects or questions will become less important when compared to the answer to this fundamental question.

Taking into account the way of manifestation and the specifics of the Great Cosmic Wisdoms we can easily understand how Tara (the Great Goddess related to the Divine Logos) becomes the subtle force of the question “Who am I?” itself, a force that can bestow upon us, a deep immobility of the mind, the very silence manifested by Bagalamukhi.

The Great Cosmic Wisdom Bagalamukhi force or impact in speech is also used as a dreadful “weapon” against any negativism or attachment.

From this point of view Bagalamukhi resembles Tripura Bhairavi, only that Bhairavi manifests the power of successfully removing any obstacle while Bagalamukhi dissolves through complete motionlessness anything illusionary represented by manifestation.

Negativity (which in fact is a more or less conscious form through which most human beings manifest their endurance to certain factors or situations they need to face) is not necessarily an aspect that needs to be destroyed but a specific state of mind deeply rooted in the sub-consciousness, which can to be annihilated through complete immobility.

The Great Cosmic Wisdom Bagalamukhi resembles Chinnamasta in her way of manifestation as both Goddesses possess the terrible power of lightning (vajra) (which is related to the electric force), their manifestation being terrible and instantaneous most of the time.

But while Chinnamasta confers (as we already know from the previous articles) the power to see the truth beyond any appearance (through the means of direct perception), Bagalamukhi confers the power to instantaneously stop any manifestation through the force of the Divine Logos.

Thus, the fervent worship of the two Great Cosmic Wisdoms is recommended especially to those looking for a radical and a fast transformation of their vision upon reality.

In the tantric pantheon, Bagalamukhi is considered the leader of the “army” consisting of all goddesses (actually, this is the “army” of the Supreme manifested Energy (Shakti) that actually belongs to Shiva ) and she is its terrible and instantaneous force.

The Great Cosmic Wisdom Chinnamasta can stop our different perceptions and thus we can be aware of the Essential Divine Truth.

The active force of Bagalamukhi has the same effect but it manifests through sound, thoughts and pranic activity performed by the human being.

In other words, Bagalamukhi is the central point where we can identify ourselves with the ineffable silence, with the mysterious stillness and with the ecstatic immobility of our essential divine nature, a point which perfectly mimics all the actions in Manifestation even though it is beyond any actions.

The Great Goddess represents the “terrible scepter of Divine judgement” of man’s evil actions and she also represents the extraordinary power of focusing one’s attention thus the eliminating any possible confusion.

Different yogic texts and manuscripts emphasize her tremendous power to induce a state of stoppage, a completely “paralyzing” state, of any kind of action.

Stopping an action is called Stambhana in sanskrit. It refers, at a exterior and superficial level, to the power to instantaneously stop those who attack us, especially by making them unable to talk, which will instill great fear in them.

But at a more profound inner level, this tremendous power refers to the capacity to perfectly control our thoughts and energies.

Thus, the Great Cosmic Wisdom Bagalamukhi can grant us, through her overwhelming grace, complete control over all our actions and also the power to stop any of them at will.

Actually this power derives from our (at least partial) awareness of our divine nature which is the Supreme Self (Atman).

We can consider this process another way as well; we can gradually reveal our true Self by the means of a more attentive and focused observation of our daily activities, immediately Stopping those that hinder our spiritual evolution.

For example, it is recommended (especially during the early stages) to suddenly stop during an action in which we seem to get more and more involved and to consciously observe in a detached manner the state and condition of our mind at that moment.

This can be done when we are very busy, when we are about to get angry, nervous, irritated, etc. At a higher level, we can continue our action undisturbed, being at the same time, conscious observers of our mental processes and physical actions during that action.

This was one of the most important methods that made the great initiate George Ivanovitch Gurdjieff famous in the western countries.

Through this quite simple but very efficient method (which actually expresses the state of resonance with the Great Cosmic Wisdom Bagalamukhi), he wanted to press that button that would propel their individual consciousness into a higher state of mind.

This is a very important technique mainly because most of the people have forgotten about themselves, becoming “hypnotized” by the appearance of exterior things or by their false identity.

The decisive action of Bagalamukhi is that she shatters this exterior “mesmerism” by the means of a much superior hypnotic power which implies the most profound levels of spiritual knowledge.

This action, performed with divine discernment will almost instantaneously annihilate our tendency of getting attached to the exterior reality, generating a profound spiritual transformation based on mature understanding and a deep faith in the ancestral truth that the exterior world is just a huge and illusive dream.

The Great Cosmic Wisdom Bagalamukhi has the divine power to turn any aspect or action into its opposite.

For example, she turns speech into silence, knowledge into ignorance, power into lack of power, defeat into victory, etc.

Thus, she represents the divine wisdom which shows us that in time everything in manifestation transforms and eventually passes cyclically through the state that defines the opposite of that aspect at a certain moment.

The idea is that, being exactly at the point of the ecstatic void from between the two opposite states or conditions (from which they are generated in duality), Bagalamukhi confers the possibility to transcend the manifested state successfully so that we ecstatically submerge into the oceanic silence of the Ecstatic Creative Void.

Resonance with this Great Cosmic Wisdom is amplified when we are able to perceive in each situation we face the existence of opposite possibilities without being deceived by their sometimes tempting game.

For example, the ability to understand (where most of the people cannot) that the seeds of failure can be found in almost any success, that there is death in life, that in any joy there is a little bit of sadness, or that in anger lies the spark of complete calmness (like the eye of a hurricane), and so on. This represents and proves the ineffable state of resonance with the consciousness of the Great Cosmic Wisdom Bagalamukhi.

In other words, she is the mysterious existence of the opposite aspect in which everything dissolves and returns to the Un-manifested.

Texts from the Hindi tantric tradition assert that the “power” of Bagalamukhi in the human body is found in the soft area of the palate, that is, where IndraYoni is situated, the point from which the sense organs related to hearing, seeing, smell and taste are equally placed.

Generally, this soft area is related to the function of the third eye (Ajna Chakra); thus, Bagalamukhi just like Chinnamasta is associated to this subtle force center.

The spiritual Hindi tradition says that through a constant and firm focus on this soft palate the yogi can obtain complete control over his senses and over different kinds of subtle energies (prana).

Bagalamukhi also has a deep connection with the manifestation of Anahata Chakra, being the essential place of pranic manifestation in the micro cosmos of the human being.

Besides, as it is known, the withdrawal or focus of the vital subtle energy (prana) on the level of the heart leads to its complete immobility, which endows the advanced yogi with total control over his existence, that is, over his life and death.

The Great Cosmic Wisdom Bagalamukhi is another terrible form of manifestation for the Supreme Goddess Shakti, counterpart of Shiva (the Father GOD).

In the tantric symbolism her color is yellow. Her garment and jewels are also yellow and she is adored with garlands of yellow flowers as well(especially chamaka flowers).

In her left hand she holds anyone who attacks her by his tongue and with her right hand she strikes his head with her scepter.

Bagalamukhi has as support a throne decorated with purple lotus flowers. Some old texts assert that the goddess wears a wonderful jewel in the form of half moon on her head.

The yellow color of the goddess (a color which is obtained using the powder of the turmeric plant root) symbolizes the nature of a radiant, bright and deeply purifying energy.

Besides, yellow also stands for the radiant power of spiritual knowledge which removes the darkness of ignorance. Thus, the yogi should wear yellow clothes when adoring this Great Cosmic Wisdom.

In symbolic representations, the one who attacks Bagalamukhi (that is, her enemy, her opponent) is the limited and false ego of the human being.

Bagalamukhi grabs and pulls out his tongue, which is a symbol for the attachment to gossip, calumny, argument and any other negative aspects related to speech which, essentially, is the main manifestation of the mind.

Thus, it is good to know that when a human being indulges in those kinds of actions he/she will always have to face (sooner or later) the corrective and sometimes terrible retribution of Bagalamukhi.

A long time ago, the yogic sages asserted that the negative force of the ego manifests mainly through speech and, in order to control our thoughts perfectly and to improve our meditation, it is a must that we control our speech, which can be very easily done by adoring the Great Cosmic Wisdom Bagalamukhi.

As there are many ways in which an action can be stopped, there are also many ways in which Bagalamukhi can be adored. After all, in the tantric tradition she is considered the symbol of the entire yogic process that leads to the supreme calmness of the mind.

Thus, one of the most important ways to adore her is to perfectly control the act of speech and by not saying anything offending about other people.

The intense practice of Hatha Yoga techniques is another way of adoring Bagalamukhi, especially through asanas (the postures of the body), where the position of the body is maintained unchanged for a long period of time.

A more advanced and profound way to adore this Great Cosmic Wisdom is through the pranayama techniques (breath control), which aim to the stop (or block) the flow of prana in certain parts or in the whole body.

Unfortunately, the flow of breath flow cannot be stopped that easily even in the case of an advanced yogi practitioner.

However, he will be able to stop his breath without a problem when he receives the grace of Bagalamukhi.

Another way of adoring Bagalamukhi is to learn to block the subtle energy flow that manifests in our bodies at will, either by the action of thought or through a mantra.

For this, a the ability to concentrate (dharana) and to focus our attention at will and firmly on a certain object, aspect, etc. are needed.

Another practical, but more difficult and more abstract approach to resonate with Bagalamukhi is to try and remember as often as possible our spiritual nature which will result in focus of our attention and the suspension of thoughts in the mind (which most of the time manifests through different wishes, secondary ideas,etc.).

This process is quite difficult to achieve by most people because it implies attentively watching the fluctuations of the mind a a detached, but conscious witness and realizing little by little how the mind becomes stable and quiet.

Yogic sages assert that this is the most efficient way to sincerely adore Bagalamukhi.

As we advance in our practice we understand that the attitude of a witness and of a simple observer uninvolved in the process of becoming results in the lack of identification with the relative aspects of manifestation, that is, with the changes of our mind which then becomes stable and able to be consciously controlled.

The tantric spiritual texts mention another way to access the sphere of consciousness and force of the Great Cosmic Wisdom Bagalamukhi: the stoppage of the subtle ascendant energy flow in Sushumna Nadi to the level of Ajna Chakra, or the soft palate, or of Anahata Chakra.

The occult texts say that if the energies are blocked at the level of the third eye (Ajna Chakra), the consciousness of the Self is revealed during the state of wakefulness ( Jagrat Avastha ); if they are blocked at the level of the soft palate, the Self is revealed during the state of dreamful sleep (Svapna Avastha); and if they are blocked at the level of Anahata Chakra, then the revealing of our supreme spiritual nature occurs during the state of deep dreamless sleep (Sushupti Avastha).



The Hindi tantric tradition mentions that the ninth Great Cosmic Wisdom is Matangi, the Divine Mother that is sometimes described as having a dark green, emerald like color.

She is also presented as offering Her grace and blessings in a profound and beatific state of divine ecstasy that She ceaselessly lives in.

Etymologically, Mata means “a thought” or “an opinion”. Consequently, Matangi is the Great Cosmic Wisdom that penetrates the thought or the mind.

In fact, the main aspect that She represents is the “word” which is actually an embodiment or objectivity of thoughts.

Ruling the act of speaking, Matangi is also associated to the sense organ which is the ear and to our ability to listen.

This is actually the origin of the learning process, that generates powerful and deep thoughts.

Thus, the Great Cosmic Wisdom Matangi offers to those who adore Her sincerely, who are prepared and mature enough spiritually as well as endowed with a certain aesthetical refinement, the deep knowledge of symbols and archetypes, great artistic talent and helps them reach perfection in their creations.

She is the Great Goddess of the “uttered word” itself and of any other type of exterior manifestation of inner knowledge, including all forms of art, music and dance.

From this point of view, Matangi is one of the three Great Cosmic Wisdoms related to the Divine Logos, the other two being (as was presented in previous articles) Tara and Tripura Bhairavi .

Matangi is, like Tara, a Great Cosmic Wisdom that expresses the power of learning and eloquence in debates and discussions.

But, while Tara refers to the Superior Divine Logos (Pashyanti , that implicitly contains everything, Matangi represents the Inferior Divine Logos (Vaikhari), the so called “uttered word”.

This is the lowest level of differentiation of the Divine Logos, the level of the effective utterance of words.

From this point of view (of the expression of the Divine Logos) and compared to Tara and Matangi, Tripura Bhairavi represents the Great Cosmic Wisdom of the transcendent and un-manifested Divine Logos (Paravak).

Therefore, Matangi represents the intermediary, medium level (Madhyama) of the Divine Logos as well. This level governs the ideas that eventually become the words we utter, that is, the process of thinking itself.

At Her highest level, Matangi is Para-Vaikhari, the Supreme Logos that manifests through the means of effective (audible) speech.

In fact, this is the manifested and direct revelation of the highest knowledge in the form of human speech, from which all the texts and writings containing great wisdom appeared.

Consequently, Matangi contains in Her sphere of consciousness and activity all the levels of speech.

In the Indian spiritual tradition, Matangi is closely connected to Saraswati, the goddess of wisdom and the consort of the great god Brahma (the Creator of Macro cosmos) from the Hindi trinity (Trimurti).

Just like Saraswati, Matangi is presented playing a sacred Hindi instrument (vina) that symbolizes the fact that She also rules and influences the domain of music and audible sound, not only the uttered word.

That is why Matangi is sometimes represented as the manifested form of songs and tunes. She is symbolized (just as Saraswati is) by storm clouds , lightning and also by the rivers that flow into the sea or ocean.

Matangi represents the vibratory resonance or nada of the subtle sound, that manifests on different levels in the whole subtle structure of nadi-s found in our being.

Nevertheless, there are differences between these two great goddesses. Matangi is the form of Saraswati that implies inner knowledge.

In other words, She is the mystic, occult and ecstatic form of Saraswati, because Saraswati is especially known as the goddess of common knowledge, of art and culture.

Matangi governs the mysterious and extraordinary domain of divine knowledge, that leads us beyond the limits of conventionalism.

We can assert that Matangi is actually the face of Saraswati related to the transforming energy of the Great Cosmic Wisdom Kali.

Matangi expresses herself in Her highest form through the Guru who offers his knowledge to his disciples by the means of the uttered word.

Thus, we can assert that Matangi represents the teachings of the Guru and the spiritual tradition that he embodies.

At a more general level, Matangi represents the continuity of the spiritual traditions in the world, animated and made known by many great spiritual masters.

That is why, to worship Matangi means in a way, to worship the Guru. Those who teach others and especially those who spread spiritual knowledge to many people are blessed in a special way and helped by the divine grace of Matangi if they act justly and are divinely integrated in those circumstances.

Etymologically, Mata also means “wild” or “passionate”. Consequently, Matangi is the one who is agile and passionate in the movements of Her body.

In Sanskrit, Matangi also means a female elephant. In Hindi mythology, the elephant is the main symbol of the god Ganesha, the first born from the love between goddess Parvati and the great god Shiva .

Ganesha is also known as the god with elephant head. One of his characteristics is that he is the Master of the Uttered Word and of Knowledge, assuring success and victory in debates or any other actions related to the material world.

Thus, he is adored as the one who removes the obstacles from any of our actions. For example, in India it is almost compulsory to invoke Ganesha before any teaching process based on the transfer of knowledge (especially if it has a spiritual nature) and before important conventional activities like marriage, travel or business meetings.

Thanks to this resonance between Matangi and Ganesha, the Great Goddess is worshipped as the consort of Ganesha (at a certain level).

Generally speaking, the two consorts of Ganesha are Buddhi (the sparkling intelligence) and Siddhi (the success and effective fulfillment of wishes through paranormal powers).

Matangi is endowed with the same powers, that is why She is sometimes invoked both for removing obstacles from an action and succeeding in it as well as for gaining a profound knowledge about the essential truths of Creation.

Another aspect of Matangi is that She is present in any impurity. At a certain level, this characteristic can be explained by the nature of the uttered word itself that is inherently limited in what it can express.

This impurity can be eliminated only when perceiving the real power and subtle influence of Matangi, which is beyond the “wall” of the uttered word.

At a maximum level of objectivity, the uttered word makes things somehow profane, as just naming an object, for example, generates a relatively wrong comprehension of that object, and thus, a kind of “depreciation” of it.

That is why numbers, descriptions, explanations etc. become veritable “obstacles” of our elevated perception of the real nature of the world around us.

Matangi represents the Great Cosmic Wisdom that rules this level of manifestation and offers the possibility to use it rightly and to pass beyond its gregarious significations.

In the Hindu tradition, Matangi is the ninth Great Cosmic Wisdom whose feminine, playful, spontaneous, divine expression and whose sublime state of inner freedom might be very helpful for the one who wishes and has the courage to discover and overcome the limits of conventionality and foolish prejudices.

The worship of this Great Cosmic Wisdom will support the efforts of any ardent follower of the tantric path.

There is a level that can be related to the so-called impurity which is symbolically assigned to Matangi.

Our essential divine nature, the Supreme Self (Atman), transcends the laws of Nature and is eternally beyond good and evil.

We will face these residues of duality and we wont be able to reach the divine, immaculate and perfectly non-dual transcendence as long as we remain attached to the impurities (mala) of the manifested world.

From this point of view, Matangi can be really helpful because She represents, among others, the attribute of knowledge that leads us to the Truth.

Thus, Her grace helps the sincere and devoted worshiper transcend the limits and impure conventions of the manifested world.

Another essential aspect of Matangi is that She ecstatically reveals the highest metaphysical knowledge even in this manifested world (which is considered impure when compared to the un-manifested the divine transcendence).

We can say that Matangi is the first Great Cosmic Wisdom (and deity) that allows the knowledge of Her great powers, through direct revelation, to the sincere and devoted aspirants.

According to the Upanishads, the essence of the human expression is speech or, in other words, what we say loudly.

Thus, what we express in words is the outcome of all that we take over in our life at the level of conception and experience.

This final residue and, in the mean time, representation of what we are by the means of speech is, in fact, the manifestation of the Great Cosmic Wisdom Matangi.

But this final synthesis of our being is not common speech, but rather the most profound expression of our soul.

At an universal level, the Divine Logos manifests some essential characteristics like power, feeling and passion that are identified with the Endless Divine Bliss itself (ananda) and not only with the limited emotions from their expression scale.

Consequently, the Divine Logos is not only a statement, a theoretical or practical aspect but also a living and effervescent expression of energy and ecstatic happiness.

This bliss (ananda) is another aspect of Matangi that is very active, passionate and perfectly happy in this divine play of manifestation.

Matangi impersonates the great powers of nature. Thus, She personifies the wild beauty, the abstraction, the mystery and the hidden power of the tropical jungle where She is symbolized by a strong and active elephant, thus reflecting the primary rhythms of Nature.

From this point of view, the Matangis forms of expression are similar to the ones that characterize Tripura Sundari.

Matangi represents the dazzling beauty of Creation as an expression of the essential Self, but while in the case of Tripura Sundari this beauty manifests especially as an inner experience at the level of our consciousness, the prevailing expression of Matangi is objective and exterior.

In the tantric pantheon Matangi has the position of a prime minister among the other deities, as She is the counselor of the Great Cosmic Wisdom Tripura Sundari, the Supreme Queen of the entire Creation.

In this aspect Matangi is called Mantrini, because She has the supreme power and supremacy over all mantras especially when they are uttered. Thus, She confers the ability to communicate with all the other deities by the means of mantra-s.

Furthermore, we can say that She governs over all types of knowledge and therefore, She is a precious adviser and teacher on this path. The persons who want to compel recognition in this area should fervently worship Matangi.

The tantric tradition asserts that Matangi has Her subtle projection (in the micro cosmos of the human being) at the level of Vishuddha Chakra, which is the subtle plexus of speech.

She is also located at the level of the tip of tongue, where the articulate speech begins and where we can perceive the essential (more or less refined) tastes of food.

There is a subtle energetic channel that begins at the tip of the tongue. This subtle energetic channel (nadi) is called Saraswati and is related to the energetic manifestation of the Great Cosmic Wisdom Matangi.

Practically, Saraswati Nadi is a subtle nadi that facilitates the manifestation of divine inspiration at the level of the mind through speech.

Matangi represents the stream of blissful subtle energy that flows through this subtle nadi (Saraswati) conferring inspiration in the art of metaphysical poetry and verbal expression of the divine truths.

Her meditation form is represented by a dark green color, similar to the color of the pure and precious emerald, a color that symbolizes the profound knowledge about created aspects and also the essential energy of life.

As we already know, green is the color of the planet Mercury, which governs the power of intelligence.

Matangi must be visualized playing a rudra -vina, which is a symbol of the power and inspiration that She offers to the sincere and devoted worshiper regarding music and all the vibrating manifestations of energy.

The beauty of Matangi is dazzling and She wears many mysterious objects with which She fascinates and seduces Her sincere worshipers.

She wears the same ornaments and objects like Tripura Sundari. Sometimes, She is represented holding a multi colored parrot, which is the symbol of the power of expression through speech in Nature.

Matangi must be visualized in our meditations as sitting on a wonderful throne made up of precious stones.

One of the most common means of worshiping Matangi (especially in India) is to correctly pronounce the sylables of the sanskrit alphabet.

This represents the un-manifested subtle sound when compared to the uttered words that symbolize the manifestation of these essential divine energies in Creation.

A correct pronunciation of the sylables of the sanskrit alphabet can be related to the energetic petals (or spokes) of the main subtle force centers (chakras) of the human being and it can fully purify, awaken and activate them.

Another efficient way in which Matangi can be worshiped is to meditate on the deep meaning of the sacred texts of spirituality, and especially on the wise words of the Guru.

In time, this efficient practice will become a veritable process of meditation and even of contemplation of the teachings of the spiritual master and of the ways in which they are connected to our own life.
Music is also a very efficient means of worshipping Matangi. In fact, the Great Cosmic Wisdom Matangi is worshiped as the main goddess of music and, consequently, of musicians.

A daily deep meditation with the bija mantra that corresponds to the conscience sphere of Matangi confers power and genius like inspiration in all forms of artistic expression, but especially in music.

At the highest level, we must recognize in Matangi as the mysterious meaning of the perfect silence of the Supreme Self Atman, which is in fact, the veritable essence and power beyond all our thoughts and words.

In other words, we must gradually understand that the Great Cosmic Wisdom Matangi that manifests mostly through speech and art divinely leads the objective, visible world (samsara) to the pure, sacred realm of divine transcendence.

Hridaya Yoga

If you wish to learn more about Tantra and yogic philosophy, consider joining a yoga course, meditation retreat, or workshop at Hridaya Yoga.

The Hridaya centers in France and Mexico will welcome you with open hearts.

Follow this link for more information and reservations.


Yin And Yang

The Tantric philosophy says that there is nothing more fundamental in the whole Universe than the two types of energy YIN(-) and YANG(+). The whole Universal Manifestation is subject to the two opposed but complementary forces, lunar and solar, the centrifugal force and the centripetal force, the feminine and the masculine.

The YIN fundamental force is centrifugal, (-), has an expansive tendency, is the source of tranquility, calm, cold and dark. The YANG fundamental force is centripetal, has a contractive tendency, is the source of sound, dynamism, warmth and light.

YIN(-) and YANG(+) sometimes result from one another :
– the cold geographical regions, which are mainly YIN (-), generate the conditions for YANG plants and animals; in the same way, the plants and animals that exist in the predominant YANG(+) warm regions, are YIN (-).
– the ovule, which is produced by the feminine sexual organs (YIN, (-)), is YANG (+), while the sperm, which is produced by the male sexual organs (YANG, (+)), is YIN(-).

The human being has access almost instantaneously to the essential depths of the Creation by the means of using the two fundamental notions of YIN(-) and YANG(+) as a basis when observing the world. The whole Universe becomes the most elevated school of wisdom for the one who knows the notions of YIN(-) and YANG(+) and can permanently EQUILIBRATE them by maintaining a state of harmony in their manifestation.

Next, we will try to describe how are YIN(-) and YANG(+) present in the most diverse fields and spheres of manifestation.

Tendency Extension, dilatation Contraction
Orientation Centrifugal Centripetal
Position Exterior Interior
Structure Space Time
Direction Downward Upward
Color Violet, mauve Red
Temperature Cold Hot
Weight Easy Heavy

Element Water Fire
Atom Electrons Protons (nucleus)
Chemical element Potassium, Calcium, Oxygen, Azoth, Sulfur, Phosphor, Silicon, Iron, Strontium, Lead, Aluminum, Cobalt, Molybdenum, Tin, Silver, Chlorine Sodium, Hydrogen, Carbon, Magnesium, Arsenious, Lithium, Quicksilver, Uranium, Neon, Chromium, Nickel, Copper, Palladium, Gold
The living world Vegetal Animal
Plants Salads, legumes, fruits Cereals
Nerves Ortho sympathetic Para sympathetic
Gender Feminine Masculine
Taste Sour, piquant, peppery, astringent, softly acid, sweet Salty, bitter, alkaline
Vitamins C,B2,B12,Pp,B1,B6 D,K,E,A
Season Cold, winter Tropical, summer

Other attributes Acid Alkaline
Expansion Pressure
TAMAS (heavy, immobile, inactive) RAJAS (active, agitated)
Quiet Sound
Wet Dry
Bigger Smaller
Low High
Root Top
Down Up
Dispersed, scattered Concentrated, focalized
Long Short
Unruly, unrestrained Retained, controlled
Horizontal Vertical
Periphery Center
Soft, fragile Hard
Subordinated Leading
Inorganic Organic
Sperm Menstrual blood
Spermatozoon Ovule
Plural Singular
Earth (-) Sky (+)
Moon Sun
Night Day
Atomic energy Nuclear energy
Negative Positive
Woman Man
Dark Light
Supple Rigid

Other attributes Concrete Abstract
Extrovert Introvert
Inertia Movement
Passivity Activity
Static Dynamic
Slow Fast
Magnetic Electric
Round shaped Angular shaped
Gas Solid
Liquid (1/2 YIN) Liquid (1/2 YANG)
Dark Light
Obscurity Clarity
Ultraviolet Infrared
Short waves Long waves
Bleu, indigo, violet Red, orange, yellow

Green (1/2 YIN) Green (1/2 YANG)
Sleep Wake
Anabolism Catabolism
Hypotension Hypertension
Aliments that contain much water Aliments that contain little water
Aliments rich in potassium Aliments rich in sodium
Aliments rich in glucides Aliments rich in proteins
Fat, deformed people Thin, supple persons
Mass Energy

No matter what is the level of organization we refer to (from elementary particles to human beings and even up to galaxies), one of the fundamental laws of Nature is that of the permanent interaction between the two complementary forces, YIN(-) and YANG(+). All the processes and phenomenons of Nature are the expression of the interaction of these two principles.


In the Tantric pantheon, Kali is mentioned as the first of the ten Great Cosmic Wisdoms, because in a certain way she is the one who “spins the wheel of the universal time”.

On the other hand, at the end of the manifested world, time (in Sanskrit Kala) devoured all the universes of the three plans of the creation: the physical, the astral and the causal universes.

The Great Cosmic Wisdom Kali finally devours the time itself, which is Kala, and this is the very reason for which Kali is viewed as the primordial cause of the creation and destruction of the universe.

The famous Tantric writing Nirvanatantra associates Kali to Brahman, the Supreme, as representing both the being (the existence) and the infinite consciousness in manifestation.

This association has allowed the worship of Kali both from the metaphysical abstract perspective, as well as from a more concrete perspective, which implies certain attributes (functions, characteristics, qualities).

Tantra MagazineAccording to the Tantric tradition, the whole manifested world springs from the Infinite Consciousness of the beatific union between Shiva and Shakti.

The function of the creation comes to the divine energy bearing the name Brahmani Shakti. The universe thus created has to be maintained in the manifestation, function performed by Shakti Vaishnavi.

Nonetheless, both the creation and the preserving aspects imply a molecular “death” or “destruction” of each form of the universe, function performed by Rudrani Shakti.

In fact, Brahmani, Vaishnavi and Rudrani are the consorts of the three Hindu gods Brahma, Vishnu and Shiva (also named Rudra).

Hridaya Yoga

If you wish to learn more about Tantra and yogic philosophy, consider joining a yoga course, meditation retreat, or workshop at Hridaya Yoga.

The Hridaya centers in France and Mexico will welcome you with open hearts.

Follow this link for more information and reservations.


The simultaneous existence of these three processes within the creation clearly expresses the statements included in all Tantric writings, that the creation of the universe did not occur once, in the past, nor will the universe be destroyed once in the future, and that rather in every instant these aspects manifest as flashings creating the illusion of continuity and reality.

Tantra Magazine Although the human body and mind are permanently assailed by innumerable sensorial perceptions, the state of divine ecstasy (samadhi) implies the disappearance of all mental functions and of the physical awareness into the supreme consciousness of Paramashiva, the one that is beyond all duality.

The description of the Great Cosmic Wisdom Kali describes her as being dark as the night, dancing over Shiva’s inert, white body. This representation reveals the significance of the two fundamental aspects of Reality: on one hand there is the dynamic, imanent aspect of God (Kali’s dance) and on the other the static, transcendent aspect of consciousness (identified with Shiva).

Shiva is white because he signifies the infinite divine light (prakasha), inert because the absence of movement and action reveals the consciousness pure, homogenous and compact.

On the other hand, Kali’s dance signifies the dynamic, active aspect of the Divine, and the dark color of her skin indicates that the processes of the creation are disolved in Kali.

Tantra Magazine From a different perspective, Kali is also the creator of the universes, as they come to life from the ashes of the Divine Consciousness’ purifying fire. Consequently, Kali’s action is deeply evolutionary, as she impels the human beings towards evolution, sometimes in a painful manner.

Nonetheless, Kali performs her actions in the divine light and harmony, knowing that this is the best thing to do. Those who manage to pass all the tests and go through all the stages are in truth spiritual heroes, and they will be rewarded with Kali’s spiritual grace.

However, until God’s will does not manifest the creative impulse, the divine infinite energy (Shakti) lies potential, but unmanifested, inseparably united with Shiva, in his purely transcendent aspect.

The spiritual Tantric writings denote this state as SATCHITANANDA (PURE EXISTENCE-PURE CONSCIOUSNESS-INFINITE BLISS).


Then Kali (as supreme Shakti) assumes the responsibility of creating the names, as well as of their evolution.

Kali is also known under the name of ADIMAHAVIDYA, the first of the Great Cosmic Wisdoms, but this should not mislead us, as it does not imply any hierarchy, but rather the idea of order in the cosmic evolution.

Kali is also named ADYASHAKTI, in her quality of energy and terrible Cosmic Wisdom who impels humankind towards action and the universe towards manifestation.

Kali’s representation reveals her nakedness. This is not a trivial manner of representing a deity, but instead this fact stands for the transcendence of all limitations.

Her action in the manifested world implies the destroying and in the same time purifying action of time (Kala). This aspect is suggested by the human head she holds in one of her hands.

However, as the yogi is more and more concerned with spiritual aspects, and firmly oriented towards obtaining spiritual freedom at all costs, he or she will be blessed with Kali’s overwhelming grace.

One of the most important hypostasis in which one can worship Kali is the goddess Durga, the one who defeated the demon Mahishashura. This demon represents in the Hindu spirituality the forces of the dark.

The Vedanta philosophy presents the conception according to which there are the Divine Embodiments (avatara) who come on earth in order to perform a deep transformation of mankind.

For the worshipper of God in the aspect of the Divine Mother, Durga is the only hypostasis that destroys the evil of the world in its numerous demoniac and satanic aspects.

Thus, the Hindu mythology describes how the goddess has vanquished the demons and their king, Mahishashura, saving the gods from captivity and set up again the divine order in the universe.

The spiritual significance of this myth is that each human being has inside both good and bad, and these energies constantly fight for supremacy.

Durga, embodiment of the goddess Kali grants her support and help to those who ask for it and worship her, so that the spiritual forces develop and gain supremacy over the dark, negative influences of the psychic and mental.

Durga is thus the Divine Light who destroys and burns in terrible fire of her pure consciousness any malefic force and any leftover of ignorance.

The sadhana or spiritual practice recommended for the worship of the Great Cosmic Wisdom Kali implies the effort of purifying and activating the centers of force, so that the fundamental energy Kundalini ascends from Muladhara chakra to Sahasrara.

The ascension of Kundalini represents one of the characteristic and most important aspects of this Great Cosmic Wisdom’s worship, and is correlated with the practice of sexual continence, according to the principles of the Tantric doctrine.

The mysterious influence of Kali is so complex and hidden that only few pure souls may see through her actions their real significance.

We meet a frequent representation of Kali as the Cosmic Mother, surrounded by a great number of different gods and goddesses. Lacking any dimensions or spatial-temporal limits, she takes on different forms and names in order to meet her worshiper’s most secret desires.

In certain situations, Kali embarks into action to destroy that which is perverted, weak, or useless. Thus, we may see her representation as having four or more arms, in which she holds different objects that are helpful in restoring or preserving the divine order of the universe.

In her most elevated aspects, Kali is the Divine Bliss itself, that which is beyond ordinary human perception, and the nature and consciousness of the Divine Brahman himself.

Consequently, there are two ways of worshipping her: as the great Goddess bestowing her grace and blessings upon all those who deserve it, and as holy energy (Shakti) who grants spiritual freedom (Kaivalya).




All the representations of the goddess have in common the following fundamental elements: Shiva‘s dead body, her glorious attitude, the black color, but they may differ in other details, which underline her specific role in the universe, characteristic to a particular representation.

One representation of Kali reveals her in an imposing attitude, meditating in a state of infinite bliss on Shiva’s chest. Another representation is while shooting an arrow, with her right foot bent, on Shiva’s chest.

Both figures (Kali and Shiva) are in a cremation place, suggesting that all illusory things are finally reduced to ashes, burnt in the fire of time, or that they return to their primordial essential state.

As usually, Kali’s skin is black, the source of all colors. This also indicates the fact that she is associated to the depths of God’s mystery.

Nevertheless, she is surrounded by a white hallo, a gentle light whose nature is amrita and that brings peace to the eye. In this representation, Shiva’s body indicates the fact that the power of God’s consciousness is inherent to the unanimated matter as well.

Kali’s mouth is wide open and she pulls her tongue out, symbolizing the mudra of the devouring, or consuming the universe.

However, this terrible and scaring aspect is backed up by a smiling attitude of the goddess, looking upon the being of the universe with kindness and affection, sustaining their life and nourishing them with her immense breasts.

Her ironic laughter is for all those who, due to ignorance for the laws of harmony and balance imagine that they can elude spiritual evolution. The Great Goddess has three all-seeing eyes, “supervising” the universes from the past, present and future.

In her other hand she holds a skull, whose significance id double: on one hand it is the receiver of the universal mysterious teaching, and on the other hand it is a reminder of what endures after the dissolution of the universe.

In another hand, Kali holds a sword (khadga), whose role is to cut all worldly connections and attachments, so that the worshipper is prepared for the ultimate spiritual freedom.

It is also interesting to mention that her hair is long and disheveled, standing for the power of this Great Cosmic Wisdom’s all-pervading grace.

Her benevolence and compassion are underlined by two of her hands that perform the gesture of casting away the fear and that of offering spiritual gifts and powers.

Around her neck there is a necklace made of skulls belonging to various demons and other malefic entities, symbolizing her complete victory over the evil.

Her naked body is splashed with the blood of these entities, and her earrings are in fact two decapitated human bodies. This is Kali’s complex representation in her terrible form, known also as Dakshina Kali or Shyamakali.

In the Hindu iconography, Kali appears under a number of other forms, with minor differences as regards the number of the arms, face, of symbolic objects she holds.

Thus, Shamasana Kali, Siddha Kali, Maha Kali, Guhyakali represent just as many aspects of the Goddess, worshipped in different areas of India.

Among these forms, remarkable is the form of Bhadra Kali, described in Tantasara as a hungry deity, ready to devour any illusory aspect of the universe, having three eyes, four hands holding a skull, a drum, an ax and a trident.

A variant of Bhadra Kali is Chamunda Kali, who although pleasant to the eye has terrible teeth and holds a long human bone with a skull at one end, a sword, a chain and a human head. Unlike the other representations of Kali, Chamunda Kali wears a tiger’s fur and sits on a body.



Tantra Magazine

Tara guides the ardent aspirant on the path of spiritual evolution and fulfillment, in order to offer him or her the liberating grace of the divine transcendence.

In the tantric pantheon, Tara is the second Great Cosmic Force and in the same time, she is the greatest deity in the Tibetan tantric Buddhism.

In the Buddhist tradition in China, the great goddess is referred to as Kwan Yin. The most often and complex referring to this Great Cosmic Force are to be found within the Tibetan Buddhist tradition, where she is also referred to as Tarini.

In this tradition, the numerous forms of the goddess are presented as different aspects or functions of Tara, signifying the particular elements of this elevated expression of the divine consciousness in the manifested world.

Moreover, the Tara’s invocation and worship is intimately correlated with the complex pantheon of the five “families ” of divine, creative energies and consequently of the five Dhyani Buddha.

Under these circumstances, it is highly difficult to be able to perform a precise omologation between the deities associated to the characteristics of Tara and those of The Great Cosmic Force represented in the Hindu tradition.

For instance, the text Sadhanamala Tantra presents a long row of such goddesses. Tara emanated from the gigantic sphere of consciousness of the great Dhyani Buddha Amogasiddhi, the most worshipped deity of the Tibetan Buddhism.

On the other hand, some texts belonging to the Tibetan spirituality such as Saktisangama Tantra describe the qualities of several Great Cosmic Forces, Kali, Tara, Tripura Sundari and Chinnamasta in the manifestation of only one goddess.

Tantra Magazine

Moreover, several times within the same tradition of the tantric Tibetan Buddhism we encounter the identification of Kali and Tara’s cosmic functions, features and particularities.

Tara’s forms of representation are approximately the same in the different Hindu or Tibetan texts, and the differences between the two are reduced to the objects they hold in their hands.

Nonetheless, there are some significant differences as well: for instance, in the Tantric tradition of the ten Great Cosmic Forces (Dasha Maha Vidya), Tara is endowed with universal functions synthesized in just two or maybe three of her aspects. Unlike the Tibetan tradition, she is not envisaged here as an emanation of the Dhyani Buddha Akshobhya, but she is associated with him.

In the Buddhist texts, the first and the most important of the group of deities emanated from Akshobhya is Mahachinna Tara, known also as Ugra Tara – Tara in her terrible aspect, as presented in the Hindu tantric tradition.

Another form is Ekajata Tara, who was revealed in India by the great sage Nagarjuna, after he adopted her form of adoration from Tibet. However, there are some doubts regarding the initiator of Tara’s worship, as Nagarjuna lived approximately I – II AD, while the tantric Buddhism became obvious in the VIIth century AD.

Tantra Magazine

The third main form of Tara is mentioned as Nila Saraswati Tara, often assimilated to Ugra Tara. The tradition states that this form of Tara originated in the region of the lake Chola situated in the neighborhood of the sacred Mountain Meru.

Thus, while Nila Saraswati Tara was practicing her tapas, her pure energy “fell” into the water and from that moment on her body became blue.

However, at this point we need to mention that although the pantheon of the Tibetan tantric Buddhism mentions different aspects of the goddess Tara, she is not worshipped as one of the ten Great Cosmic Forces from the Hindu tantric tradition.

However, we notice the existence of a group of feminine deities, somewhat resembling in shape with Tara, manifesting different paranormal capacities and offering spiritual and even material gifts to the sincere and loyal worshippers.


One of the characteristics of these deities is the fact that they are pictures riding an animal and surrounded by several entities who serve them with devotion.

The complete power of the subtle sound the famous text Tantrasara describes Tara as glowing with a divine radiance and generously offering gifts to her worshippers.

Among these gifts, the texts mention a profound knowledge of the mysteries of creation, a great poetical inspiration, material prosperity, and success in one’s actions. The Great Cosmic Force Tara is known as the feminine counterpart of the great Buddha Avalokiteshvara, who looks upon and help all beings with his divine compassion.

In the Tantric tradition, Tara resembles to a significant extent to another Great Cosmic Force, Kali. Indeed, in her aspect as Divine Creative Word (logos), Tara is the first transformation of time and of the energy of life, which is Kali.

As power of the subtle sound, Tara also corresponds to Kali, who is The Great Cosmic Force of time and transformation. Between word (logos) and time (change) there is a close interdependence. We may be able to understand that the logos is like a consciousness of time, and that time is but a kind of “movement” of the Word.

Essentially speaking, the Divine Logos (which is an endless and ecstatic creative vibration) represents the fundament of the appearance and manifestation under different forms of the energy of time.

Tara represents the knowledge that enlightens from an etymological point of view. The word Tara means “the savior” and originates in the Sanskrit root “tri”, referring to “passing over”, as in passing over a river, a sea, a mountain, or in other words to overcome a difficult situation.

Therefore, in an exoteric approach, we may say that the goddess Tara should be invoked in times of peril or misfortune, or when we need to make a decision and we are not sure about the alternatives. On the other hand, from an esoteric perspective, Tara is the knowledge that saves us.

The profound meaning of the goddess is that she offers her disciples the divine endless wisdom, freeing them from the chains of the samsaric suffering – that is from the chain of the successive reincarnation.

She is the Polar Star guiding us on the path of spiritual freedom. Another meaning of the word Tara is “star”, in the sense that this Great Cosmic Force is just as a star of our frenetic aspiration towards God.

Consequently, she is both our inspiration and our guide on the complex path of spiritual freedom. One of her cosmic attributions is to save or free us from the different troubles we have to face in life, and from this respect she is very much like Durga – one of Kali’s hypostasis.

Therefore, she sometimes bears the name Durga-Tara. However, while Durga signifies the power that destroys any obstacle, difficulty and negative force that aggresses us, Tara makes us sublimate almost instantaneously these aspects and consequently successfully overcome them.

In other words, Tara is the very power that makes us transcend all the inferior and ignoble aspects of our life.

From this perspective, the goddess not only saves us from the imminent dangers, but she also offers us the possibility to access more and more elevated levels of spirituality.

Moreover, as the obstacle the most difficult to overcome is our mind itself, Tara helps us go beyond our very minds, beyond the waves and turbulence of our thoughts.


This purely spiritual action of the goddess is easy to understand if we note the fact that the mind, together with all its functions and with the subtle energies it involves, represents only a part, or a fragment.

Indeed, Tara is the gigantic, extremely subtle energy of the unmanifesred sound, which transcends the manifestation. She grants efficiency in the tapas involving mantra-s. On the other hand, the creation represents a modulation of God’s Primordial Logos on infinite frequencies of vibration.

From this perspective, Tara may be regarded as a creator and in the same time destroyer of the whole creation, when these actions (of creation and respectively destruction, or resorbtion) are considered from the perspective of the phonemic energies of the Divine Logos.

In this hypostasis, Tara contains within herself all existing mantra-s. For instance, in order to be able to use and assimilate correctly the spiritual meaning of a mantra that synthesizes an very elevated macrocosmic aspect and in order to be able to identify ourselves with the subtle energy of a mantra, the grace of The Great Cosmic Force Tara is indispensable.

Tara’s help should be invoked with intense fervor and great aspiration. Sublime poetical inspiration and oratorical talent are the sign of the grace of this Great Cosmic Force.

The tantric tradition asserts that Tara’s devotee will have extraordinary literary talents, being able to express ideas beyond the capacities of any other man.

Another important aspect to what regards Tara’s action in our human microcosm is the fact that the goddess represents the purifying force of the subtle breath that animates any living being.

Of course that in this hypostasis the ether does not represent the scientific term from physics. It represents here much more, as it has a subtle luminous nature and is the very space of consciousness from which appear and then disappear all things, beings and phenomena from the manifested world.

We say that the breath is the primordial sound of life because it is just as an ineffable song sustaining the life in that being. The spiritual tradition of India has identified this subtle sound from immemorial times as the mantra SO-HAM.

Both the mind and the prana, through their particular forms of expression (the word and the energetic vibration respectively) originate in the subtle macrocosmic sound (sabdha). This subtle macrocosmic sound (sabdha) is usually rendered through the mantra-s.

We may understand at this point the tremendous importance of the use of mantra-s in our daily sadhana, as the mantra-s purify, energize and elevate the mind and the soul to the highest degree.

The devotee who calls upon Tara with great love and reverence during this process of evolution and accomplishment of different psycho-mental aspects will receive her compassionate guidance and ultimately, the liberating grace of the divine transcendence.



Sexuality – An Alchemical Art, Part 1

NOTE: This article has an advanced degree of difficulty and we recommend that you already be familiarized with the notion of sexual continence before you read it. Please read it with extra attention because some of the things we want to communicate cannot be expressed in a simple form. The notions we are about to unveil are the heart of the tantric teachings about sacred sexuality and we are sure that you will see them as a revolutionary way in comparison to the general attitude towards sex.

Sexuality never was “ethical”… it is “non-ethical” in itself. To code the sexual appetite, to put it under norms that are not specific to it, is useless and reveals a lack of knowledge on its great possibilities – the generation of subtle energies.

In reality it is a veritable masterpiece of alchemy. There is nothing and nobody to be judged, analysed. It is necessary to understand the nature of our throbs and passions by experimenting. Getting close to our sexuality and us represents a true art.

Here the condition is that we maintain a sharp level of awareness, a deep consciousness of the physiological impulses during lovemaking, a clear and distinct perceiving of the subtle processes that give birth to desire and lead pleasure to ecstasy.

The Tantric tradition and the Taoist one preserve veritable treasures of knowledge about the alchemic nature of the human sexuality. In order to understand the perspectives of this “trans-personal sexology”, we must learn first how to perceive and feel.

Learning how to perceive and feel “what it is” is the way to fully achieve the act of lovemaking, not pieced in passing and unsubstantial pleasures. In this way, in order to understand the depth of human nature, the alchemy of “the vibrating energies”, we must experience the diversity of the psychosomatic and spiritual phenomenon and discover their intimate processing.

When desire is perceived in its subtle, energetic manifestations, a metamorphism of the sexual attraction, which had been strictly organic until that moment, takes place.

The pleasure is diffused through the whole body and a state of voluptuousness is born beyond the functions of the human personality (emotions and feelings) and sometimes even independently.

Sensual love can be seen as a genuine art only when there is authentic love going on between the two. The full experience of love, joy and pleasure can become the jumping board to the superior states of consciousness.

The sexual attraction often precedes the sexual act. When passing from the organic level to the subtle emotional level, this emotion is exceptionally re-lived, but sexual attraction cannot generate a veritable alchemy by itself.

The alchemy of the sexual act therefore involves a deep knowledge of one’s own sexuality, a total control over the sexual energy and the existence of pure and unconditional love.

The “fire of passion” is, above all, a “voluptuousness of the eternity”
From a superior point of view, the sexual act is not a simple consummation of a physical, animalistic desire.

It is, in fact, an interior aspiration to accomplish the alchemical masterpiece of merging the Male – the Solar principle with the Female – the Lunar one in order to become the perfect human being.

This is a new approach of sexuality, which could shock many people. “Could the sexual act help humans reach that perfect state of salvation that mystics refer to?” The answer is simple and very real: YES.

The will to love, to please and the effort to make the other happy have their origins in a deep, inner aspiration to become one with oneself in the universal bliss.

“The fire of passion” that appears between two lovers, is, above all, a voluptuousness of the eternity. The orgasm is wanted and wished for by people not only because it is a very pleasant and intense sensation, but also because it takes us out from time and gives us the opportunity to feel the taste of eternity.

Knowing all this, a person who is spiritual and sexually continent can reach the summits of the spiritual life (that can usually be reached only by prayer and meditation) by experiencing lovemaking with spiritual emotion and transfiguration.

Therefore, the orgasm does not necessary correspond only to pleasure; it essentially belongs to that nonmaterial, spiritual nature of ourselves.

Lovemaking with Continence vs. Typical Lovemaking, 2

Intercourse, in case of lovemaking with sexual continence, becomes a blissful, great expansion in a couple of months. It gradually leads the two lovers to overcome a vulgar, instinctual biological act. Thus the loving couple tends to become an ideal, cosmic, divine one. Sensuality, amplified and refined to the extreme, due to the perfect sexual continence, appears in the Indian spiritual tradition as a simple and natural way of reaching the divine ecstasy (Samadhi).

Extremely intense erotic experience due to the sexual continence is enriched with transsensorial values and it leads to progressive state of bliss and autonomy for both lovers. This kind of erotic act also represents a mysterious way of knowledge, the perfectly controlled sensual pleasure being an instrument to an ecstatic state that frees the spirit and the mind.

Thanks to the perfect sexual continence the intense sexual tension is sublimated into high forms of energy and it is not consumed through ejaculation; the seminal emission is completely turned off during orgasm because of a powerful process of mental focusing. That allows a full self-control, both on ejaculation and on erotic pleasure. We will present comparatively the two ways of lovemaking: normal, with ejaculation and – the one with sexual continence. Thus you will be able to see the advantages and disadvantages of both of them.

We know that all of you who had realized the intercourse without sexual continence convinced yourselves about the obvious disadvantages and limitations of it. Any man who is in love wished to make love to his lover as much as possible, even 5 or 6 times a day, and not to feel exhausted in the end. On the contrary, he wished he felt filled with force and happiness. Sexual continence successfully realized gives you the liberty to do WHATEVER YOU WISH TO DO, EVEN IF IT SOUND IMPOSSIBLE BEFORE.

Now, let see the comparative analysis of the two types of orgasm: usual orgasm and total successive orgasm without ejaculation.

(without ejaculation)
Explosion. The erotic energy wastes inevitably in a short time. While the intensity of the feeling diminishes in comparison with the one had at the beginning of the sexual intercourse Implosion. The erotic potential is transmuted and the resulted erotic energy sublimates into energies more and more elevated and they accumulate into your profound being levels. They induce unique pleasure states and also extraordinary, reach and refined phenomena. The feeling intensity gets bigger constantly and does not diminish at the end of the experience
It happens in such a short time that you feel nostalgia about its burning out so quickly It happens out of the ordinary time (indefinite as duration) because of the endless sensation of bliss that is being induced through the entire being at both lovers, giving them happiness and joy of living
It’s only about body and nothing else It happens out of your physical body but in your subtle bodies (astral body, mental body, causal body)
It’s a game that you play with your partner It is a game played with (within) yourself but you feel the other emphatically as yourself
The idea “I depend on him/her” is being induced spontaneously The idea of “the other” vanishes because of the spontaneous transfiguration and thus you can feel a gigantic dilatation of your consciousness, connected with the one of the other, endlessly
The man is the one that takes action while the woman is in expectation The two lovers change the roles, being active and passive alternatively
The breathing is accelerating, chaotic even The breathing is gentle, calm, and rhythmical
It’s a reflex act that leads to loosing control (unconscious, an impression of animal, impetuous, uncontrolled feeling) It’s an entirely hyper-reflex, completely self-controlled act. It leads to an ecstatic abandon state, an ineffable erotic bliss that, once installed, makes itself heard deep down to the most intimate parts of your being, 2-3 days after the experience
Limited erotic availability due to the exhaustion caused by loosing energy through semen ejaculation on men and explosive discharge on women. It leads to a wear out, sleepy state and even to repulsion one to the other or to oneself Unlimited erotic availability that makes possible an erotic experience that lasts 8-10 hours in a row (IF BOTH LOVERS CONTROL THEIR SEXUAL ENERGY TOTALLY). Their erotic vitality, instead of diminishing, amplifies itself and an inner total power state and a complete sexual satisfaction appear
Motion Moments of immobility alternating with slow waves to which the other responds tenderly and greedy, in a harmonious atmosphere
Fear, sometimes unconscious, of unwanted pregnancy. This fear leads to using birth – control pills that cause frustration and hormonal disturbance in time Complete freedom of any restrictions or awkward tensions, making perfectly possible a healthy, exuberant erotic manifestation
Attachment for the other, selfish desire Detachment, desire turned into non – desire. They lead to a feeling of reconciliation with yourself and also to a state of happiness that you feel and give to the other through your gentility and gratitude
The descent of consciousness at the instinctual level of the human being during orgasm The awaking of your hidden mental potential, the sharpening of your lucidity, the amplifying of your concentration power, the intuition of your spirit
Unexpected, unavailing loosing of great quantities of sexual energy leads to a diminished mental and psychical potential and thus the affective feeling is a lot blurred and its intensity is diminished sensibly; plus you feel it somehow harder to think Because of the transmutation and of the total sublimation of lovers’ sexual force into other forms of energy the psycho – mental power is amplified a lot, during the sexual intercourse and a long time after it (2 – 3 days in a row). It determines the awakening of your latent para – psychological capacities (telepathy, premonition, clear-sightedness etc.); an overwhelming state of euphoria appears; your vitality is a lot increased and gets to the diminishing of your need to sleep; your intellectual power is bigger than normally; your thought is full of a creative and extremely lucid fantasy; there’s a special erotic availability without the smallest sign of exhaustion. After 8 – 10 hours of erotic experiences your strength is even more intense than it was at the beginning and your sexual appetite is unlimited and undiminished. The man’s virility and the woman’s femininity are amplified.

Of course that you will say: “OK. I understood the difference between usual orgasm and total successive orgasm without ejaculation but how can I learn to practice sexual continence?” Our answer is: “You will learn to practice sexual continence step by step through our site. We will give you all the information necessary for one to practice sexual continence. All that you have to do is to apply the techniques and to be patient in order to reap the fruits of practising”

Special Tantric Techniques

Force, as it is said in most TANTRIC texts, comes out from deep knowledge, which, in its turn proceeds from direct experience. Therefore, it is necessary to begin with the simplest techniques, and then go on gradually to the most intricate ones.

Some of the training techniques appear very simple in the beginning, but they should not be passed over superficially. Each part of the Tantric techniques presented here should be performed exactly as described, in all details, even if some of them may appear unnecessary, or even not entirely “logical”. The rhythm of a person’s individual evolution largely depends on the ardour and perseverance in the training. Thus, some will reach faster the supreme capacity of transmuting entirely their erotic energy in psihomental force, reaching thus superior states of consciousness, extraordinary capacities (SIDDHI-s), and much improved accomplishments in the field of the daily life.

The training practices are structured according to a 3-steps model:

1.- the enhanced perception,
2.- the perfect control,
and 3.- the masterly direction of the force.

Out of these, the control of the sexual energy is the most important for the beginners, and should be brought to perfection; the stage of perception will interest specially those who have problems in this sphere (cases of frigidity, for instance). The direction, as last stage, represents the logical continuation of the process of control, allowing the spiritual use of this highly amplified sexual energy.

The techniques are of two kinds: individual techniques, and techniques for couples. The individual techniques address to beginners, when alone. However, they should not be deemed as being themselves a goal, serving only as instruments for reaching certain accomplishments; therefore, as soon as proficiency in their practice is achieved they may, and shall be abandoned in favour of the superior Tantric techniques for couples. However, first one must reach a certain mastery in their performance, as it has been said. The above mentioned specification has several reasons,.out of which one of the most important is that the so-called individual practices have common points with the process of masturbation, which is nowadays so much widespread in the West (to the point of vast abuse). Although modern society teaches youngsters “masturbation techniques”, as well as its presumable advantages, the age-old Tantric Tradition does not share at all the
same view. There are, besides the loss of energy brought about by ejaculation or explosive orgasm, a lot of other factors that indicate masturbation as a negative habit, but the discussion of these factors is too large for the possibilities of a beginners’ course. Suffice it to say that it may create phenomena of partial autism, or isolation from the Reality, develops certain forms of egoism, and a certain artificiality of behaviour. Actually, as anyone will be able to note by the practice of these techniques, there is a great difference between the lone sexual training, and the outer reality – the “world” – the communion between two lovers in an effervescent sexual play.




of awareness (perception)

The sounds: AUM
. Learn them, and use them only in connection with these techniques.
They may be tuned with loud voice, uttered barely audibly, or best may be repeated mentally. The YANTRA
of one’s own imagery, or creative imagination should accompany the MANTRA.

“MAHAKALA looked upon the mirror-reflection of the body that KALI
had given to him. And he touched gently his body, to know the sensations of pleasure
that sprang from it. And KALI directed his touch, and taught him all there was
to know.”

You know what your body looks like, but precisely because living with it everyday you may not appreciate it at its real value, of sensitive and sensual organism. TANTRA urges you to get to know your own body in the “Tantric manner”, a more uninhibited method.

Stand nude in front of a large mirror. Focus your attention on your lips, and bring the index and middle fingers of your right hand to your lips. Imagine that another person is generating these sensations to you, and repeat the Awareness MANTRA once. Now bring your left hand to the nipple of the right breast. Concentrate
on the form of the nipple. Realize your sensitivity. Feel the nipple harden. After you repeat two Awareness MANTRA-s, move the hand away. Let you left arm drop to your side. Now gently stimulate your left breast with your right hand, while repeating twice the Awareness MANTRA. Now fold your hands and let them relax against the abdomen, just below the navel. Say the MANTRA. Parting your hands, slide them downward, through the pubic hair. With the index finger and thumb, encircle your penis at its base, and tighten your fingers around it while you repeat the Awareness MANTRA. Then move your hands away from the penis, without touching any other part of it. Relax the arms. This has been phase one of the technique.
Now close your eyes. Concentrate on the detailed YANTRA-image of yourself in the nude – your reflection in the mirror. If you have trouble in establishing the image, open your eyes and look again at the reflection of your body in the mirror.


Touch your lips, nipples, and penis again. Repeating the touch will help fix the image in your mind. Eyes closed, repeat the sequence. Touch your lips with thefingers, while mentally picturing that the hands touching your lips belong to someone else. Repeat the MANTRA as you do this. Then move your right hand fingers to your left breast, stimulating the nipple as before, maintaining the image of someone else’s fingers touching the nipple. The sensation of pleasure will enhance as you say the MANTRA. Do the same thing with the right nipple, and then slide the hands downward, with the YANTRA of the image of someone else’s fingers grasping the base of your penis, applying a slight pressure.
Now repeat the technique yet another time, with your eyes closed, but this time imagine that the hand is yours but it is touching the lips, nipples, and penis of someone else. Let your fingertips sense the soft outline on another’s lips; your fingers sense the hardening of the nipples of another person’s breast; your hands slide through the pubic hair; your fingers encircle the base of a penis belonging to another person – all exploring the body of someone else. This deceptively simple technique is both relaxing and stimulating. If you practise it in the morning, it will make you feel sensually alive and well all day. When repeated in the evening, it will put your body in a state of restful relaxation.

Contemplative Sex, Part 3




The contemplative sexuality makes it possible to spontaneously perceive our relationship with the Universe. The actual “technique” of lovemaking is not primarily important, because here there is no result to attain.

In this approach, both man and woman are spontaneously on the path of self-discovery, without judging or expecting anything in advance, but living passionately that which exists in the moment.

In our era of high speed, the only technical request is to have enough time, or, better to say, to take enough time. By this, is not only meant the time that is measured in seconds, hours, days, etc., but chiefly a psychic attribute (which could be called a degree of excellence) that allows events to happen in their own time, an inner rhythm that defines a no-hurry attitude. This is a fundamentally essential attitude without which spirituality is impossible.

The modern approach to sexuality is a hurried, forced event, in which woman’s orgasm is a relatively rare happening and premature movements speed up man’s ejaculation.

The TANTRIC and TAOIST modality of no-ego-involvement allows an endless exchange of love and delays the male ejaculation to the point of disappearance.

This approach is much easier for women, due to their basically passive, receptive nature. But once man gets used to this spiritual approach of sexuality, he can prolong lovemaking indefinitely in time, offering to his woman the greatest possible degree of satisfaction and fulfilment, together with a quick and profound path leading to self-discovery and enlightenment.

One of the first steps of the contemplative sexuality is the discovery of the profundity and pleasure of the most simple contacts, which are generally considered either as having little to do with the sexual act or as being preliminary to it.

It is, for example, discovering the beauty of seeing your loved one, of touching him or her, of listening to his or her voice. There is one condition though: do not expect these contacts to lead to anything, do not force them to lead to anything but let them follow their natural course and stay in a state of detached expectancy.

Thus received, the outer and the inner world become charged with an incredible intensity of life, and we perceive ourselves as containing, to a certain degree, the outer reality reflected in our inner world.

Hridaya Yoga

If you wish to learn more about Tantra and yogic philosophy, consider joining a yoga course, meditation retreat, or workshop at Hridaya Yoga.

The Hridaya centers in France and Mexico will welcome you with open hearts.

Follow this link for more information and reservations.


The idea of contemplative sexuality is found in Japan in the tea ceremony. This ceremony (actually rooted in the practice of ZEN) associates the metaphysical ecstasy with the social fact of drinking tea with a few good friends.

During the tea ceremony, the most important activity is the continuous act of contemplation – all the rest being secondary from the very beginning and somehow unimportant.

If this fact is not understood, the tea ceremony risks to become a refined snobbishness without any spiritual significance, just as the contemplative lovemaking without the understanding of the doctrine of non-ego-involvment may become a refined art of prolonging the sexual act and enhancing the pleasure, but without much spiritual value.

It is a pity that the majority of those who start the practice of TANTRA (and even many of those who consider themselves advanced) think of it as a skill that will be attained through the practice of certain techniques.

There is nothing to attain! There is no effort, no goal, and no path. The only thing that might require some effort is to give up, to unlearn our prejudices about sexuality. After this has been done, TANTRA is what remains.



Dance, Music and Astrology in Tantra

Tantric views and principles are applied to a large variety of human activities. Whether these activities regard the cultural, religious, social or artistic fields, the universality of the principles they express (such as, for example, the omnipresence of the Divine energy and its influence on even the most insignificant structures of creation, the ontological identity between the Macrocosm and the human microcosm, etc.) manifests harmoniously everywhere.

For instance, (mystic) dance is a wonderful and pleasant manner to obtain both a healthy and flexible body and a calm and controlled mind.

The dancer has to perform different types of movements that maintain the body in excellent shape. However, mystic dance does not involve just movements of the body. For an explicit presentation of the different stares of spirit the dancer wishes to express, the dancer needs a profound inner calm and control of the mind.

More over, the specific hand gestures he/she performs during the dance (named by the Hindu mudra) bring out a series of notable effects.

The dance represents the expression of the inner creative power, also known in the Tantric tradition as Kundalini. It is said here that the energetic activity in the universe is in fact the cosmic dance of the Creator Himself.

Like dance, music represents a divine manifestation of the divine energy. Refined music is famous to calm down the mind of the listener, as well as the mind of the player. Its therapeutic effects are obvious.

In the case of astrology, things are a little different, because in astrology the starting point is that every being and object is submitted to the subtle influences coming from the planets and stars in the universe.

This conception is in fact a reflection of the Tantric principle which identifies the microcosm of the human being and the Macrocosm. That is, everything that is in the infinite universe of the creation may be easily found in a perfect ontological correspondence at the human level as well.

Owing to this identity, Tantra considers the human body, in its totality, a universe in miniature, while the universe of creation is the divine body of God, named Shiva in the Tantric tradition, the Creator of all things.

The planets are heavenly bodies situated at huge distances from Earth. These planets behave as magnets, the sun is, so to speak “the heart” of our planetary system, around which all other planets revolve.
Consequently, our solar system has its own direction and speed, distributing his magnetic influences in the cosmic ether.

The Earth, in its turn, as well as our bodies, has the same magnetic behavior, emanating their characteristic magnetic influences.

The harmony between the two kinds of magnetic waves (those coming from the Sun, planets from our planetary system or even more remote stars – as the Polar Star and those emanated by our own bodies) reflects in the chances and successes of a certain human being in different fields of activity.

On the contrary, if the interaction between the two magnetic influences is lacking harmony, the human being will be confronted with trouble, suffering, failure, and even death.

In the tantric system, all these aspects mentioned above – dance, music and astrology – play an important part as they provide the seeker the instruments for a better understanding of the phenomena that influence him/her, as well as the inner processes deriving from them.

The articles in this section will bring more details on each of these topics, in an attempt to enlarge the horizon of perception.