A great secret in the practice of sexual continence is the learning of the mechanism of orgasm. There are, both men and women so skillful in the art of love with sexual continence that they can experience at will orgasmic states and even induce these ineffable states in others, even without physical contact.

The sexologists define the orgasm in a non-poetical manner. They say that the orgasm is “a trance accompanied by the losing of the contact with the reality”.

By the tantric opinion, the orgasm is a beneficial state of expanded consciousness in which the usual limits of the being are spontaneously dropped, limits of the mind are abolished and the subject plunges into the abyss of beatific void.

When one lives the orgasm, he/she discovers with amazement the abandon of himself facing the ecstatic experience, the abnegation, the “death” of the ego, the dissolution of time and space, the bursting of a state of unity of contraries.

All these effects make the state of orgasm be identical with the state of spiritual bliss. For this very reason, in Tantra, the state of spiritual illumination is also named “Cosmic Orgasm”. So, do not mix up the orgasm with a simple pleasure or sexual satisfaction.

Even though lately a lot is spoken and written about Tantra, just a few really knew what does it mean. Tantra is an Eastern spiritual system that has as main purpose the “unification of the contraries at the all levels of the human being”.

In Tantra, the man and the woman are seen as expressions or reflections of the two most fundamental macrocosmic energies, represented by the Shiva (the male principle) and Shakti (the female principle), in any form they would appear.

The balanced union of the two opposite poles, the female one (yin, negative) and the male one (yang, positive) drives, in the end, to the liberation of mind and body, a liberation of the presupposed endless cycle of unconscious reborn and ultimately to the deification of the human being.

The man and the woman potentially include in their beings the entire world’s possibilities and experiences. When they are in fusion, these possibilities reveal themselves in a new harmonious way and produce an Ineffable Unity, a state which is at the basis of the entire creation.

Tantra can reunify a scission produced a long time ago in the western society between the sex and spirituality. In no other source can you meet such harmony between sex and spirituality. Tantra is a way of spiritual evolution, of love fusion integrated as a sacred act, which has the only purpose to drive us closer to the Supreme Absolute (God).

In order to facilitate such a fusion at the all levels of the human being, Tantra uses a variety of physiological, psychological, devotional and spiritual techniques. We aim to present the most representative and efficient techniques.

Tantra is absolutely not in contradiction with the Christian religion and for this it can offer to the modern and over-challenged men an accessible manner to improve his life, to be happier, to make peace within himself and with the others, to live the erotic fusion more profoundly, more intensely and more prolonged.

Tantra or the cult of ecstasy is a spiritual way rather based on the mystic experience of the play than on the rigid dogmas, as it could be wrongly thought.
In Tantra, the erotic act becomes sacred, being a veritable cult, an adoration. It is a life gift. The tantric art, the lyrics and the rituals glorify the erotic act.

The tantric adepts proclaim the life entirely and learn to discover the divine spark in the human being. They use all their senses, the mind and the spirit to reach the summits of the mystic experiences.

Tantra offers a vision of the illumination and of the transcedency totally different from all the other branches of yoga. In Tantra, the path towards liberation passes precisely through the heart, which is to be consciously opened to the others.

In other words you can make your dreams come true without abandoning yourself in the passion wave but submerging in a perfectly controlled way into this tumult. You can reach this by acting with a respectful prudence, with an open mind, and at the same time by employing certain esoteric keys that will allow you to control the subtle energies of the human being.

Let’s take the sexuality as an example. If you would succeed in controlling this huge energy you will be very sexual and you will be able to do this without losing your control over the impulses and desires of lower vibratory frequency.

Among these lower, more primary, carnal, degraded vibratory frequencies we can mention the jealousy, the possessiveness or the vulgar lasciviousness.

For men, the entire art of Tantra is to animate and to keep avoiding the ejaculation, to slow the rhythm of movement, to maintain yourself very close to the “point of no return” but in a safe zone, maintaining, extending and amplifying in this way the spiritual energy.

This “avoiding” of losing the control is, in fact, the transmutation of the seed in energy and the sublimation of the resulted energies into more elevated forms: vitality, refined erotic experience, pure will, affectivity, superior intuition, power of mental concentration, abnegation to be in fusion with the absolute. Acting in this way the man becomes an “incarnation” of Shiva, the male universal principle, the “Father” of the entire creation.

For women, the tantric art is to give themselves to their lovers in an aware and loving way, being the material manifestation of the mysterious energy of the Universe – Shakti or the “Mother” of the entire creation.

Thanks to this transfiguration, both lovers can reach a profound feeling of secret peace and inner calm. By elevating their inner state they surpass the rush, the insecurity or the stress. Now they fight for nothing and they accept with detachment and lucidity all that is offered by life.

Once this state is reached, it becomes easily possible to make love for hours, while maintaining a state of meditation all the time.
Tantra cannot be reduced only to sex. In fact Tantra is an inner spiritual attitude. Many men are tempted by it but as it is said: “many come, few are chosen”.

To understand Tantra and then to wisely practice it, you need an open mind, intelligence and courage. These qualities are extremely rare for the epoch we are passing on, a period of spiritual decline (Kali Yuga). Here is the reason why nowadays so few men are capable of practicing Tantra, even tough many men are imaging they can.

The indispensable condition for a veritable tantric practice is the right information concerning the techniques, the methods off approach, and the presence of a tantric master to continuously supervise your progresses.

“Nobody will succeed to obtain perfection by using difficult and dull operations. Perfection can easily obtained by the use of the most satisfying of all desires.”

Kularnava Tantra

Tough these two sciences have different objectives, one spiritual and the other experimental, they often meet in an amazing manner. The “horizontal” study of sexology does not get as close to the spiritual, “vertical”, magic aspect of sexuality, which is specific to Tantra. Sexology is a medical science of the sex, which studies its physical and psychical aspects and dysfunctions.

From the tantric point of view, sex is considered to be the “brain” where the alchemycal transformations of the sexual matter in energy take place. Tantra starts from the point where sexology ends. Evens so, the sexology often describes certain special orgasmic experiences similar with those described by Tantra Yoga.

According to the contemporary sexology and the tantric tradition, in order to obtain a profound sexual harmony in couple and to refine the love experience, it is recommended to consider the following elements:

  • The suppressing of the sexual taboos
  • Being very much aware of everything – sensations, energies and feelings related to the sexual organs
  • The aspiration towards a spiritual kind of eroticism, by stimulating the tension of libido
  • The physical and psychical sexual auto-stimulation
  • The training and the practicing of the neuromuscular relaxation
  • The education and the gymnastic of the intimate (sexual) muscles
  • The active participation of the woman in the love fusion



God in Ten Parts


The terrible force of time, the grace of endless compassion, dazzling beauty, all-comprising vision, endless courage, capacity for self-sacrifice, fascinating brightness, sublime vacuity, expressive play, intoxicating harmony…all these are different aspects of the Supreme Feminine Energy and each of them may lead you to the experience of the Ultimate Reality.

In the context of this series of articles we will try to analyze the main philosophical and practical aspects that refer to the spiritual tradition of the Ten Great Cosmic Forces (Dhasha Mahavidya).

This tradition is essentially a Tantric practice whose purpose is to gain a “magic” control over the subtle energies and forces that animate both our inner microcosm and the Macrocosm in its various aspects of manifestation.

The fundament for this spiritual Tantric practice lies in the idea that one should not avoid the tests life puts us through isolating and retreating in a desert place in order to reach spiritual fulfillment.

Instead, the Tantric tradition asserts that Mahavidya Upasana should be performed in the context of the every-day life, which offers us the possibility of mastering our problems and transcending them.

In this respect, the Tantric tradition (Tantra Shastra) offers several methods suited to any type of situation and to any human type. It is therefore not necessary to seek a different method to evolve spiritually.

It is enough to activate as many sublime aspects of our superior nature, attempting to fulfill any positive, beneficial desire we have sublimating the energies that animate it.

The purpose is on one hand to experience a refined pleasure and on the other to experience the state of divine freedom.

Consequently, the Tantric spiritual practice is not meant only for those initiates, but it also offers amazing opportunities for those who ardently aspire to reach the state of ultimate freedom.

Although the Tantric texts are filled with cryptic expressions, with metaphors and allegories that represent obstacles that are unsurpassed for those who are not initiated, Tantra is not sorcery.

The misunderstandings of these metaphors have caused even reputed researchers to make huge mistakes in the interpretation of these sacred texts.

The most frequent error is that they are ignorant of an important aspect of the Tantric system – they consider the metaphorical language ad literam, attributing thus to the Tantric texts meanings they never had.

Consequently, they associate Tantra with “abominable practices” such as sacrificial rituals, orgiastic sexual practices, etc. Actually, one may describe the teaching of the Tantric tradition as transcendence of any phenomenal tribulations; it is thus a religious and philosophical system deeply non-dualistic (advaita).

The authentic Tantric spirituality has nothing in common with witchcraft or magic of some sects, which have deviated practices, often gruesome many times mistaken for the deeply spiritual Tantric doctrine.

The purpose of spiritual fulfillment through sadhana is the state of full union with the Supreme Reality of God, whose nature is Sat-Chit-Ananda (Pure Existence, Pure Consciousness, Pure Bliss).

In the Tantric tradition, this nature of the divine reality bears the name Cit and refers to the infinite force of God’s consciousness.

On a transcendent level, Cit (or the Absolute Consciousness of God) is associated with a tough, compact monolith, infinite in its splendor.

Nonetheless, this essential character differentiates in the creation under different aspects, as particular attributes and expressions, such as the expression of Maya, the force of illusion covering the intrinsic reality of all manifested things.

In fact, the Supreme Reality, which is beyond any attribute or conceptual understanding, projects itself in the creation in a finite and determined form through the aspect of dynamics of the Divine Consciousness as Force (Cit).

From this point of view, the Great Cosmic Forces (Mahavidya) represent reflections of Cit as idea or divine expressions in creation, consequently having a universal character.


The ten Cosmic Wisdoms are considered as feminine entities whose consciousness is quite close to the consciousness of God, and who are like “administrators” of the creation.

This is because their character is more subjective (in other words, the perception of their influence and of their manifestation is the subtle domain of consciousness) and less objective.

However, the Hindu pantheon contains plenty appearances of these feminine deities who illustrate each in a symbolic manner their main attributes and characteristics in the Macrocosm.

In the spiritual Tantric practice, the physical aspects constitute an important base in elevating one’s consciousness. Besides the various iconographic representations and graphical symbols (yantra, mantra), the Tantric tradition confers a tremendous importance to the devotion of the ten Great Cosmic Wisdoms.

The spiritual purpose of such a procedure is that starting from the physical level, the individual consciousness gradually accedes to the state of transcendence characteristic to the Great Cosmic Wisdom adored by the Tantric practitioner.

Then, in an ultimate spiritual effort, the Tantric will accede to the state of Supreme Transcendent Void, origin and quintessence of any divine energy.

Consequently, the principle at work in this case is that of gradual elevation of the consciousness, starting from the inferior levels up to the sublime, total experience of the divine transcendence, without neglecting, nor interdicting any “mundane” aspect.

This approach of the practice and experience of the ten Great Cosmic Wisdoms has a unitary, holistic character, in which the parts of the whole intermingle in harmony in order to create the image of the Whole.

This aspect is obvious mostly in the awakening and ascension of the Kundalini Shakti. For instance, this energy may be either latent, “sleeping” in Muladhara chakra, or it may become active, purifying, activating all the levels of our being.

This polarization of Kundalini has a different correspondent in the human being. Thus, when Kundalini Shakti is sleeping in Muladhara chakra the person is somewhat “awake” for the exterior world, even though this world is ephemeral considered through the point of view of the Supreme Transcendent Reality.

When this energy is awake and active, reaching as high as Sahasrara chakra, the practitioner becomes “dead” for the outer world, yet unbelievably lucid and awake from the point of view of the divine reality.

Each of the ten Great Cosmic Wisdoms (Kali, Tara, Tripura Sundari, Bhuvaneshvari, Tripura Bhairavi, Chinnamasta, Dhumavati, Bagalamukhi, Matangi, and Kamalatmika) has a characteristic sadhana, but still each sadhana has 3 fundamental points:

1. Devotion to the image of the deity (that is the Great Cosmic Wisdom chosen for devotion at a certain time);
2. Concentration on the yantra (geometrical representation corresponding to the field of beneficial influence of a certain Great Cosmic Wisdom).
3. Mental emission of a mantra corresponding to a Great Cosmic Wisdom.

In the devotion for these ten Great Cosmic Wisdoms we have, nonetheless, to differentiate the Great Cosmic Wisdoms and Matruka.

The first represent the gigantic spheres of consciousness of the divine energy and they encompass the whole universe, while the later represent the cosmic forces of the most important gods of the Hindu pantheon, and in the Eastern tradition they are known as the consorts of those gods. They are: Maheshvari, Vaishnavi, Brahmani, Kaumari, Indrani, Narasimhi, and Varahi.

Thus, with some guidelines clearly cut through the Tantric tradition and through the practice of the devotion of the ten Great Cosmic Wisdoms, we will introduce brief and representative characteristics of each Great Cosmic Wisdom in the following articles of this section.

Brahma – The God of Creation

In the Hindu tradition, the whole creation is the dynamic game of three fundamental forces symbolized by the three gods: Brahma, Vishnu, and Shiva.

This triad is made up of the creator (Brahma), the sustainer (Vishnu) and the destroyer or transcendent (Shiva). The correspondence of these three principles (creation, sustenance and destruction) in our daily existence is to be found in birth, life, and death.

These correspondences occur not only at a physical level, but at psychic level as well. They represent the very basis of the universe, in its continuous becoming.

In the Tantric cosmology, these three forces are regarded as three aspects on one and the same divine Unity. Each of these forces is inseparable from its feminine part, or of its Shakti.

According to Tantric teachings, any superior principle can exist only as a combination of feminine and masculine.

In the previous articles we presented to you the sustenance aspect of God as He appears in the Hindu tradition (Lord Vishnu).

Now we will introduce to you the first of the divine aspects – the creator as it is depicted in the Hindu cosmology, as the god Brahma.

The path of the human being to spiritual perfection has to be trod with a creative, positive inner attitude. This attitude, named “cosmic optimism”, expresses the dynamism of life and derives from a sublime ideal.

It means the recognition and identification of each of us with the fundamental divine energy that created everything.

The creative inner attitude offers us the possibility of discovering our true, profound nature, accelerating our spiritual progress.

This creative inner attitude is a part of the evolutionary process itself. It may be awakened and amplified through the process of resonance with Brahma’s specific energy.

The Hindu tradition perceives the cosmic activity of the Supreme Being (God) as threefold: the creation, the sustenance and the destruction and associate these three activities with the main deities: Brahma, Vishnu, and Shiva.

As we already mentioned, Brahma represents the creator aspect of the divine. Vishnu sustains the creation and represents the eternal principle of preservation, and Shiva represents the principle of dissolution, of the destruction of evil, of transcendence.

We have to understand that basically, Brahma, Vishnu and Shiva are not three distinct deities, independent from each other, but they represent in fact the same Supreme Force, in its three different aspects.

Brahma is the creator of the universe and of all beings. His world is Brahmaloka, containing all the splendors of the earth and all other worlds.

In the Hindu tradition, Brahma’s most common representation is four-headed, four arms, and red skin. He holds a cup, a bow (or in other representations a book of prayers), a spoon and the Veda-s, created and spread by him.

He sits in the lotus pose. When he moves around, he has as vehicle a white swan, endowed with magic powers: she may separate soma (divine nectar) and milk from water, as well as good from evil.

Unlike all the other gods, Brahma carries no weapon. Although Brahma is the equal of Vishnu and Shiva, his popularity is no longer at its peak.




According to “Shatapatha Brahman” writing, the creator was born from Brahman, God. Wishing to create the universe Brahman first created the water, in which he placed his seed.

This seed transformed into a golden egg, from which Brahma appeared. According to the Purana, Brahma is the Son of God and the feminine energy Maya. Nonetheless, there are other sources sustaining that Maya is Brahma’s daughter or wife.

Maya is the symbol of the cosmic illusion, whose veil does not allow mortals to perceive God. Maya has two aspects: Avidya Maya, the ignorance that estranges mortals from God, and enslaves him more and more into the universe of the senses, and Vidya Maya, the liberating knowledge that gradually leads mortals to the ineffable and intoxicating communion with God.

The Tantrism promotes the idea that as the Supreme God governs all the destines and all the things in the universe, it is highly important that He is auspicious to us.

In order to accomplish this, they yogis have developed a technique of identification with Brahma, which will help us gain the inner attitude that accelerates our spiritual progress.

This technique implies that we envisage ourselves wrapped in an aura shaped as an egg, bright yellow in color, emanating positive energy.

We have to visualize as clearly as possible the warm rays of bright light and force emanating from our aura, nurturing and sustaining our life and our relationships with other people.

It is advisable that we assign this exercise 10-15 minutes daily. We will note the gradual improvement in various domains of our lives.

“Saraswati, Brahma’s feminine counterpart radiates more than the light of ten billions moons. Her ornaments are purified in the heavenly fire.


She is the mother of the Veda-s, the embodiment of nature and the patron of the arts and sciences. Saraswati is always smiling and her beauty surpasses all imagination.

Her body is covered in jewels and pearls. When the identification with Saraswati is perfect, all the 64 arts become known.” (Saraswati Stotra)

Brahma’s feminine counterpart, Saraswati is the goddess governing wisdom and sciences. The Sanskrit term “sara” means “essence” and “swa” means “self”, consequently the translation for Saraswati is the essence of the self.

Saraswati symbolizes Brahma’s creative force. All those seeking knowledge, mainly teachers, professors, scientists, students, worship the goddess Saraswati.

She is very beautiful, gracious and young. Saraswati is also the master of the 64 arts, of which the art of love is the first and most important.

Her representation is that of a woman with four arms, dressed in a white sari, sitting on a white lotus flower. The swan that accompanies her is also white, the color of peace.

As the patron of arts, she sings at the instrument called vina. In her right hands she holds a book made of palm leaves, and a lotus, symbol of using the knowledge with love and kindness in order to ensure the prosperity of mankind.

In her left hands she wears a necklace of pearls, symbolizing meditation and contemplation, as well as the path leading to samadhi, the total experience of God.

Her four arms stand for her omnipresence and omnipotence. The front arms reflect her presence and action in the physical world, and her back arms her active presence in the spiritual world.





The Hindu tradition sustains that the universe exists for one day of Brahma (kalpa). At the end of this day (lasting, by human measurements for four billions years) the whole universe is dissolved.

At his point, Brahma rests for one night, just as long as the day. This process, named pralaya, repeats for such 100 years, period that represents Brahma’s lifespan.

After Brahma’s “death”, it is necessary that another 100 of his years pass until he is reborn and the whole creation begins anew.

As Linga Purana (the text in which we find clear calculations of the different cycles) indicates, “Brahma’s life is divided in one thousand cycles (Maha Yuga, or the Great Year). Maha Yuga, during which the human race appears and then disappears, has 71 divisions, each made of 14 Manvantara (1000) years.”

Manvantara is Manu’s cycle, the one who gives birth and govern human race. Each Manvantara has four divisions, four eras or Yuga-s, each presenting a gradual decline of the spiritual values, in favor of a material progress.

A time of “sunrise” precedes each of these Yuga-s, and they end in a period of twilight.

These four cosmic eras, or Yuga-s, whose duration is in “divine” years are: Satya Yuga (1.728.000 human years), Treta Yuga (1.296.000 human years), Dvapara Yuga (864.000 human years), and Kali Yuga (432.000 human years).

The duration of the four Yuga-s is consequently 4.320.000 human years or 12.000 divine years.
Satya Yuga is the ideal period, in which hatred, envy, suffering, fear, and threat do not exist.

This is the time of maximum bloom of human spirituality, in which the noble feelings of love, aspiration, happiness are present everywhere.

Treta Yuga presents the appearance of sacrifices, a whole set of rites and ceremony is necessary. The spirit of justice diminishes, and people act to their own interest, expecting rewards for their good deeds and for the manifestations of their cult.

Dvapara Yuga witnesses the decrease of the spirit of justice to even a greater degree, so that only few people will seek the observance of truth.

The rites that exist now will lead people both to the good and to the bad. Also, diseases and inferior desires come up at this time.

In Sanskrit, Kali Yuga is the era of maximum spiritual decadence, of ignorance, darkness, materialism, conflicts, misunderstandings and violence.

The spirit of justice is reduced to minimum during this age. Spiritual aspirations, and spiritual and scientific ancient knowledge are forgotten, and the evil is almost all-pervading.

The human beings are subject to all kinds of diseases, hatred, starvation and fear. This is the age we live in at the moment.

In India there is a legend about Brahma, Vishnu and Shiva. Each of them was boasting about their miraculous powers.

All of a sudden, a young boy came forth, asking Brahma: “What do you create?” Brahma’s answer was quick and proud:“Everything”.

Asking the other two gods, the boy got the answers: “We sustain and then dissolve everything”. The young visitor was holding a small straw in his hand.

Showing it to Brahma, the boy asked: “Can you create a straw just like this?” after an extraordinary effort, Brahma admitted that he cannot create such a straw.

The child turned to Vishnu and asked him to preserve the form of the straw. To his amazement, Vishnu was looking helpless to the dissolving form of the straw.

Finally, the child asked Shiva to destroy the straw. Despite all his efforts, the straw was still there. Then the boy turned again towards Brahma and asked him: “Are you my creator?” Brahma thought thoroughly, but he could not remember creating the amazing boy.

The child suddenly disappeared from their bewildered eyes, and the three gods remembered that behind their amazing powers there is always God.

Awakened Consciousness, Part 1

by George I.Gurdijeff

George Ivanovich Gurdjieff, b.1872, d.Oct.29, 1949, founded a movement based on doctrines of enlightenment through meditation and heightened self-awareness that attracted many prominent followers in Europe and the United States.

Of Russian-Armenian origin, Gurdjieff established his ‘Institute for the Harmonious Development of Man’ at Fontainebleau, France, where he settled in 1922. He wrote books like “Belzebub’s Tales to His Grandson”, “Meetings with remarkable men” and “Life is real only then, when I am”.

His disciples included architect Frank Lloyd Wright, painter Georgia O’Keefre, writer Katherine Mansfield, and journalist P. D. Ouspensky, whose books helped to popularize Gurdjieff’s teachings.

Note: In the following text, “man” refers not to the male only, but it is used in the sense of “human being regardless of sex, person”

In order to understand what the difference between states of consciousness is, let us consider the state of sleep. This is an entirely subjective state of consciousness.

A man is immersed in dreams, whether he remembers them or not, does not matter. Even if some real impression reach him, such as sounds, voices, warmth, cold, etc., they arouse in him only subjective images.

Then a man wakes up. At first glance, this is a completely new and different state of consciousness. He can move, talk with other people, he can make calculations ahead, he can see danger and avoid it, and so on. It stands to reason that he is now in a better position than when he was asleep.

But if we go a little more deeply into things, if we take a look into his inner world, into his thoughts, into the causes of his actions, we shall see that he is almost in the same state as when he is asleep.

And it is even worse, because in sleep he is passive, but in the waking state he can do something and the results of his actions will be reflected upon him and upon those around him. And yet he does not remember himself.

He is a machine, everything with him happens. He cannot stop the flow of his thoughts, he cannot focus the flow of his thoughts, he cannot control his imagination, his emotions, his attention.

He lives in a subjective world of “I love”, “I do not love”, “I like”, “I do not like”, “I want”, “I do not want”, that is, of what he thinks he likes, of what he thinks he does not like, of what he thinks he wants, of what he thinks he does not want. He does not see the real world.

The real world is hidden from him by a thick wall of uncontrolled imagination. He lives in waking-sleep. He is asleep. What is called “clear consciousness” is actually sleep and a far more dangerous sleep than sleep at night in bed.

Let us take some event in the life of humanity. For instance, war. What does it signify? It signifies that several millions of sleeping people are destroying several millions of other sleeping people.

They would not do this, of course, if they were to wake up. Everything that takes place is owing to this sleep.

Both states of consciousness, sleep and the (false) waking state, are thus equally subjective. Only by beginning to remember himself does a man really awaken.

And then all surrounding life acquires for him a different aspect and a different meaning. He sees that it is a life of sleeping people, a life in sleep.

All that men say and do, they say and do in sleep. All this can have no value whatsoever. Only awakening and what leads to awakening has a value in reality.

How many times have I been asked whether wars can be stopped? Certainly they can. For this it is only necessary that people should awake. This seems a small thing.

It is, however, the most difficult thing there can be because this sleep is induced by our so-called education and maintained by the whole surrounding society.

Artwork courtesy of and copyright by Daniel B. Holeman at Awaken Visions Galleries.

Consciousness and Quantum Mechanics, Part 1



“I am neither especially clever nor especially gifted. I am only very, very curious.”

Albert Einstein


In the following, we bring to your attention a parallel between the tantric philosophy and quantum mechanics. The purpose of this set of articles is to determine you to experiment and find the Ultimate Truth in your soul – God’s ultimate consciousness, so proclaimed by both modern science and Tantrism.


The goal of Tantra, similar to that of modern science, is the study of the natural laws and of the human being.
Tantra has discovered for thousands of years facts that the modern science is beginning to become aware of.
The principles of Tantric philosophy are sustained by the new discoveries in cognitive psychology and physics.
Tantra considers that the fundamental reality of the universe is consciousness. Before time and space, at the origin of universe was the Supreme Consciousness.
Each human being has a divine “spark” inside of her, which is the consciousness, the essence of each human being, the ultimate source of her happiness and fulfillment.
The philosophers discussed for centuries the nature of consciousness, but the Tantrics are intimately acquainted with it through meditation and introspection.
We cannot transpose into words any form of knowledge, therefore nothing could replace the direct experience of the levels of consciousness during meditation.

The quantum mechanics redefines the classical notions of particle, location, and move.

  • One example – in the quantum mechanics, the position of a particle is not always precisely determined; generally, the position of a particle cannot be exactly determined, instead it is described merely as a series of possibilities. This probability function enunciates the fact that the particle is in an infinite number of positions, simultaneously!!!
  • Another example of thinking in quantum mechanics – the trajectory of a particle between two given points, let’s say A and B, does not follow an unique trajectory, but it follows simultaneously all the possible trajectories between A and B, according to various coefficients of probability.
  • Thus, the movement and place as known in the classical Newtonian physics are redefined within this system of quantum mechanics. Instead, we have a new type of paradoxical mechanical processes.


A mysterious quantum reality, governed by paradoxical laws is to be found behind the empirical universe.

  • Suppose we have an atom of Uranium, and that this atom may emit a neutron. This process is called radioactivity. The classical physics tell us that at a certain point the atom either emitted of it did not emit the neutron.

    The quantum physics proves that the states corresponding both to the emission and to the non-emission of the neutron are in fact simultaneous, with certain probability coefficients. This over positioning of these states is valid for as long as there is no measurement taken. When we observe the state of the atom, the over positioning (the function of the wave) “collapses” and the result of the measurement will be one of the two possible states.

    If this seems totally impossible, do not fret! Not even Einstein could believe this fact in the beginning, and he tried to prove the opposite for years. Nonetheless, the overwhelming proofs in the experimental field of the physics sustain this interpretation.

  • In other words, the matter is in a quantum state of over positioned states, in which all possible evolutions are simultaneously manifested in a probabilistic manner. However, we will not be able to observe this quantum, intrinsic state of the particles – each time we make an observation, the wave function will collapse and of all the probabilities, only one will remain, according to the corresponding degrees of probability.
  • The state of quantum over positioning of states is beyond any capacity of direct observation. We, as human beings, cannot perceive this form of matter. The quantum universe is not directly perceivable, while the physical world, as we perceive it is merely a singular “possible” case, a particular case of the quantum universe.

    The title “real world” belongs now to the quantum universe, including here all the over positions of states and all its mysterious, obscure phenomena – at least to a person with a common level of understanding.



  • On the most profound level of the universe there is a hidden, mysterious world. The physical world is merely an illusion of the perception. For thousands of years, in Tantra there has been the concept of Maya, the cosmic illusion. According to the Tantras, God created Maya in order to hide the reality and fundamental truth of the universe, by leaving to the eye an incomplete and finite image.
  • Therefore, many tantric masters asserted that the world is an illusion; however, this statement was not meant to discourage any of us in our efforts to self-discovery, as they consider that the key to go beyond the illusion of Maya is Maya itself.
  • The yogis consider that the physical universe (the objective, exterior universe) is not the only possible reality, but there are many other universes (for instance the astral universe and the causal universe).
  • These universes are subject to laws quite resembling to those governing the quantum mechanics. Therefore, the assertion that Tantra did not wait for the discovery of the quantum mechanics in order to sustain valid ideas is correct.



PART 4   |   PART 5   |   PART 6