Tripura Sundari

The third Great Cosmic Wisdom is known under the name of Tripura Sundari or Shrividya Tripura. The Goddess manifests, generally speaking, three fundamental aspects of the Divinity, which may be extended to the level of the whole creation.

Moreover, in the Tantric tradition there are many other forms of reuniting three aspects in one, such as Trishakti (referring to the three fundamental energies of God in the manifestation: iccha shakti – the energy of will, jnana shakti – the energy of knowledge, and kriya shakti – the energy of action) and Trilingam (referring to the three aspects of the universal lingam, which are: svayambhu lingam, bana lingam and itara lingam).

From an etimological point of view, “tri” means Three, and “pura” means city, or citadel. Thus Tripura may be translated as “the one comprising all three citadels”, referring to the three worlds or gigantic spheres of God’s creation: the physical world, the astral world and the causal world.

Due to the perfect homologation between the structure of the human microcosm and the macrocosm, these three citadels are usually associated to the three “bodies” of the human being: the physical body, the astral body and the causal body.

From a different perspective, the significance is that of the goddess’ sovereignty, on the matter, energy, and thought at the level of the whole creation.

Moreover, this grandious manifestation of the Great Cosmic Wisdom Tripura Sundari refers also to the three fundamental states of the human being: the state of awakening, the state of sleep with dreams and the state of deep sleep, without dreams, symbolized in Tantrism as the light of the fire, of the Moon and of the Sun.

Consequently, Tripura Sundari is the bright, gigantic sphere of divine consciousness that pervades all experiences of the three worlds of the Creation, but in the same time transcends them completely. The first “city-citadel” of the goddess is the state of awakening, in which the human being experiments various states of spirit mainly through the five senses.

In this case, the Tantric tradition asserts that the location of the individual consciousness is at the level of the right eye, or in the area of the forehead, in between the eyebrows.

The goddess second “city-citadel” is the state of sleep with dreams, associated to the level of vishuddha chakra, in which the individual consciousness is centered in the mind.

The goddess third “city-citadel” is suggested by the state of deep sleep, associated to the level of anahata chakra, in which the individual consciousness becomes united with its divine nature.

As the sovereign goddess of these three principal states of consciousness, Tripura Sundari represents in the same time the fourth state of consciousness (turiya), which transcends all other three and which is associated to the state of ecstasy (samadhi) and spiritual freedom.

In the Tantric vision, from the point of view of the universal principles, it is known that the feminine principle represents Gods manifestation in the aspect of names and forms while the the masculine principle signifies the transcendent aspect of God.

Therefore, the feminine nature is always associated to beauty. We may justly ask ourselves: where can one find the supreme beauty? The tantric teachings urge us to seek this beauty inside of us, because exterior beauty can only reflect, mirror for a few instances the ineffable inner beauty, which transcends all forms.

From a literary point of view, Sundari means “beauty” and this Great Cosmic Wisdom’s worship represents, in fact, following the path of beauty and ecstatic bliss through the manifestation, to the Divine Absolute.

On the level of the ordinary conception of the world, we imagine beauty as implying the perfection and harmony of the exterior outer forms, as is the case of a beautiful woman or a gorgeous flower.

However, regardless of their beauty, if we analyze them closer, we will discover certain less appealing aspects. Moreover, as a direct consequence of our lifetime experience, we all know that all formal beauty will eventually fade and even disappear, sometimes even very soon. This thing happens because the form may embody an amazing beauty for a while, but nonetheless, beauty is and means more than any form.

On the supreme level, the genuine beauty is eternal, and it is reflected only to a certain degree in the changing forms of things and beings of the universe. From this point of view, Tripura Sundari represents more than the formal beauty (which is mainly the attribute of Kamalatmika, the tenth Great Cosmic Wisdom), Tripura Sundari is the very indescribable beauty of the perception of the divine perfection.

This is the reason why beauty should never be considered as inherent to objects, as it appears from the unwrapping of the divine consciousness light that irradiates from every single thing.

In order to resonate with this euphorical state of perception of the beauty we need to eliminate any preconceived ideas, about what we know or we can evoke through our memory.

In other words, we truly need to “cleanse” our mind so that the magnificent and glorious light of the Divine Self could reflect itself. If we do not fulfill this condition, the residues of our thoughts and emotions will obstruct, as a dark pellicle the divine beauty surrounding us.

Essentially speaking, Tripura Sundari represents the supreme beauty of the pure perception that appears when we are capable of “seeing”, of “envisaging” inside of our being the whole manifestation and the whole Nature as a direct reflection of Gods consciousness.

Thus, the Great Goddess appears to us as the beauty of the whole creation, but this perception is performed in the terms of the indestructible divine unity, in the sense that the whole macrocosm is Brahman or the Heavenly Father and that there is nothing outside His consciousness.

Therefore, the ardent worship of the Great Cosmic Wisdom Tripura Sundari is one of the shortest and most secure path towards the revelation of the Divine Self.

When the mind is suffused with this divine knowledge, it will easily find a total satisfaction in whatever we do. Our perception is then transfigured, and thus we will find joy and happiness in all that we do, even in the most common and apparently insignificant gestures and actions.

We are now free from any conception of time, space, size, distance or importance of things. Any perception reveals then Gods eternal and compassionate presence and thus any perception becomes a kind of small universe in itself, allowing us to know intuitively the uniqueness of the Divine Consciousness in the appearance of the myriads of forms of manifestation.

Tripura Sundari is also known as Lalita, “the one who plays”. The Hindu spiritual tradition asserts that the whole Creation is in fact the beautiful, charming game, or play of the Divine Mother.

To which we, as human beings are concerned, we are merely transient individualities in the Mothers gigantic game and in order to become free from its illusion we need to understand which is the primordial source of the power and energy that moves around the whole Creation.

Our sufferings are mere illusions; they are a direct consequence of the false knowledge rooted in ignorance and the manifestation of the ego. This is relatively simple: because we stubbornly and obstinately tend to control our happiness, or we tend to “own” it from the point of view of a separate, false “self”, we practically “split” from the genuine spiritual bliss.

As an accurate and pure image of this bliss, Lalita indicates to us the modality to come out of this situation, that we need not deny happiness, but we should discover it inside ourselves.

Practically Lalita awakens the receptive soul to the divine happiness impregnating every single thing that exists in the universe.

Lalita is also known as the deity presiding Sri Yantra, the Yantra that is at the base of the whole universe, and that is originated in the universal subtle sound, pranava.

Lalita is considered as the most beautiful of deities and represents the supreme ecstatic bliss as source of any other wonderful perceptions.

The tradition says that She is located on the peak on Mount Meru, the so-called Cosmic Mountain, sustaining and leading the movement and action in the whole universe. In the microcosm of our being, Mount Meru is associated to Sushumna Nadi.

She also represents the endless divine love, which is in fact the central, essential force motivating the existence of the Macrocosm and in the same time the initial impulse towards spiritual freedom.

Tripura Sundari is also named Rajarajeshvari, or the “governess of the whole creation”, because She gives the “orders of ruling” the macrocosm.

Therefore, it is important that we think of Her and that we invoke Her grace whenever we are facing a difficult life-decision.

However, Her “orders” are not based on authority, but they respect exactly the free will of each being and they are impregnated with endless divine love.

Consequently, all we need to do in order to receive Her grace is to open up our hearts with sincerity, to the love she offers us unconditionally.

However, to deeply understand her way of action in the universe, we need to eliminate our selfish desires and to love in a transfiguring manner everything around us.

From the spiritual tradition of the Tantric teachings, beauty and ecstatic bliss represent the fundamental energy of the universe, and the “game”, the “play” is the nature of any existing thing in the universe.

Knowing all these, the path towards spiritual freedom and towards obtaining the real happiness and fulfillment becomes easier. This is the spiritual “key” offered to us by the Great Cosmic Wisdom Tripura Sundari.


One of the most famous representations of the Great Cosmic Wisdom Tripura Sundari is a 16 years old girl. This anthropomorphic vision of the goddess is known as Shodasi (meaning “sixteen”) or Bala (meaning “young girl”).

The age of sixteen was not chosen by accident in this form of Tripura Sundari, because this is the age when the woman experiments the most pleasant and fascinating aspects of her personality at this age.

In this stage of her life, her most inner impulse is to experiment new sensations, and to fascinate the people around with her charm.

This is why it has been said that her innocence and purity disarms even the darkest souls, acting as a powerful magnet for all who resonate with beauty, truth and goodness.

Thus, just as the young girl of sixteen, Shodasi guides the aspirant with great discernment on the spiritual path, representing for the aspirant the innocence and the ardor towards God.

When we think about the transcendent divine aspects, which imply the essential forms of God’s consciousness and energy, Tripura Sundari is associated to the indissoluble reality, which is Cit-Shakti.

In Her aspect of Pure Knowledge, She is known as Samvit, referring to Her capacity of understanding and perceiving everything (every thing, being, phenomenon) as being infused with God’s supreme consciousness.

From this perspective, the Great Cosmic Wisdom Tripura Sundari appears as a Power of intuitive and perceptive knowledge, and less as a knowledge issued from discursive analysis and reasoning.

She represents that form of manifestation of the Supreme Divine Energy (Parameshvari) who appears to us as pure consciousness and as pure bliss.

In an overall attempt of resuming these aspects, we may state that Tripura Sundari is combining some aspects of the energy of activity (characteristic to Kali) with some aspects of the energy of knowledge (characteristic to Tara), adding to these the dimension of the bliss or beatitude of the supreme realization.

Closely related to the energy of spiritual beatitude, and with the presence of the divine nectar soma, Tripura Sundari represents also the Moon, as visible embodiment of the transcendent beauty and happiness.

From a subtle point of view, Sundari represents the ecstatic experience of spreading the divine nectar inside the aspirant, due to the process of resonance with the most elevated aspects of God’s Consciousness.

As the very source of the subtle soma, the goddess is located in Sahasrara padma, the crown of the head.

Through Her grace, the divine nectar conferring immortality is spread through the whole being of the aspirant, until the aspirant realizes the fact that the entire manifestation is infused with the same subtle energy of infinite beatitude.

Regarding the Goddess’ form, to be visualized during meditation, this is said to be brighter than a thousand suns, and She wears a crescent moon on her head.

Tripura Sundari is represented with four arms, in which She holds a bowl for cane sugar, five arrows wreathed from flowers, a noose and a hook.

She is usually naked in these representations wearing only wonderful jewels, bracelets on her hands and ankles, earrings, rings, necklaces, and so on.



Her beauty is dazzling and her face and body are very young. Most of the times she is represented as sitting on a bed (which signifies the great God Sadashiva bent over His four forms: Brahma, Vishnu, Rudra and Maheshvara, symbolized by the four feet of the bed.

The bright red color in which is represented the Great Cosmic Wisdom Tripura Sundari signifies her state of ecstatic bliss, her knowledge illuminating and complete, as well as her compassion for all beings in the universe.

The symbolic significance of the objects she holds in her hands is the following: the bowl for cane sugar represents the mind, the arrows made of flowers represent the four senses, which through her grace become as many “gates” of manifesting an overwhelming happiness.

Metaphorically speaking, Tripura Sundari “hunts” us with the arrows of delight and happiness, revealing thus to us all the forms of the Creation as aspects of our inner divine nature.

The noose she holds in her third hand signifies her ability of attracting her sincere and devoted worshipers through her dazzling beauty. The hook held in her fourth hand represents the means through which she cuts off any attachment for the illusions of the outside world.

Shiva‘s five forms on which Tripura Sundari is sitting are named in fact “the five bodies”, because they are absolutely inert in the absence of the energy infused by Tripura Sundari.

From this subtle point of view, these five forms symbolize the five elements (mahabhuta) of the manifested world, and the five types of Shiva’s main activities: create, preserve, destruct, occult, and grace.

Thus, Brahma signifies the earth element (prithivi mahabhuta) and the activity of creation. Vishnu is the water element (apas mahabhuta) and the activity of preservation.

Rudra is the fire element (agni mahabhuta) and the activity of destruction and transformation. Maheshvara represents the air element (vayu mahabhuta) and the activity of concealment, in other words Shiva’s action of hiding His essential nature.

Sadashiva is the fifth and most subtle of all the elements, the ether element, (akasha mahabhuta) and symbolizes Shiva’s grace, which frees us from the bonds of illusion and offers us the capacity of transcending it entirely.

The most elevated way of worshiping Tripura Sundari is to find our inner peace in the Supreme Self (Atman), or in other words to reveal our divine essence as the supreme, eternal reality of the whole creation.

The most direct method to attain this goal is that of deep introspection on our real identity, representing atma-vichara, whose method is mainly and synthetically presented in the question “Who am I really?” or the very relevant and abstract methods of the jnana yoga.

The fundamental experience resulting from here is the one that makes us understand that the things around us are not separated from ourselves, because they have the same source and the same essential nature.

In this respect, the teachings of the vedantic tradition say that it is below our dignity as human beings to let ourselves be taken over by feelings of guilt, fear, worry, or anger or for that matter, any feeling unsuitable with the spiritual perfection and harmony that we embody.

It is also beneath our dignity to identify ourselves with this tiny body, in bones and flesh, or with an ephemeral mental structure. Likewise, it is an insult to the Supreme Self to be identified with a limited body or a hesitating personality.

The deep understanding of these truths attracts the overwhelming grace of the Great Cosmic Wisdom Tripura Sundari, who will prepare our body, heart and mind for experiencing the eternal and infinite bliss of the Divine Absolute.

Love Yourself in Order to Love and Be Loved, Part 1

A sine-qua-non condition in finding a lover to whom you can truly relate from the spiritual, intellectual, sexual, and emotional points of view is knowing your own qualities and having confidence in them.

However, before you can develop a genuine self-esteem you must first become aware and eliminate the negative behavioristic patterns formed by your past experiences from this life or from your previous lives and replace them with positive ones.

Such negative patterns of thought and behavior often originate in unhappy childhood experiences, broken relationships, and unfulfilled hopes and desires. These experiences are a heavy burden, holding us back in our attempts to love and be loved. Nonetheless, despite this fact, most often people are totally unaware of the mental burden they carry around.

The human mind resembles an iceberg because the mental processes we are fully aware of play a small part in the development of our psychological life. The unconscious force lying below the line of our awareness has the most important influence on our behavior patterns, on our self-image and on our ability to love and accept the love that comes to us.

The negative patterns of thought established in our unconscious mind usually lower our self-esteem and hinder our attempts to form lasting relationships. Daily exercises help us get in touch with our unconscious selves and fix the damage caused to our sense of self-worth.

Such exercises are based on meditation and breathing techniques that help us be at peace with ourselves, because this is the only way to be at peace with the rest of the world.

The demands we have to face at work, as well as those of our friends, relatives, etc. to which we may also add the international conflicts we hear and see about on the news every day disturb our inner peace.

Therefore, it is vital for our mental balance and even mental health that we try to save some time for quiet meditation and contemplation each day.

In the beginning, you have to cut yourself completely from the turmoil and rush of the world until you will be able to completely regain your physical and emotional tranquility.

After this you return to your daily duties with a sense of refreshment, feeling revitalized on all the levels of your being, from body to mind and soul. The first step is to learn the correct breathing techniques because a correct breathing brings more oxygen to the brain, recharging your batteries when tired and soothing you when anxious.

Do not force your breathing. Inhale and exhale freely through your nose, allowing the air to flow through your abdomen and through your entire body. Close your eyes and focus on your breathing. You may combine the breathing techniques with meditation, so that your inner peace is complete.

Look in your house and find a quiet place in which you may meditate daily for 30 minutes. Make this meditation a daily routine. You may increase the magic, mystical atmosphere by closing the curtains, dimming the lights and burning some candles.

Make sure you have a straight-backed chair in the room, so that your spine will be upright and straight, or you may sit cross-legged on the floor. Take a few minutes to relax and then start to breathe regularly.

Clear your mind of all thoughts and focus on your breath. Relax each part of your body gently, with every exhalation, beginning with your feet. See also our article “RELAXATION”.

By developing these meditation techniques, you will be able to get in touch with your innermost mental processes, and prepare your psyche be more open to the next stage in your program of self-improvement.

A Tantra Yoga Practitioner’s Experience

by Dinu Roman

The first sign two Tantric lovers will notice, after a period of successful Tantric practice, is an incredible development of their sensorial acuity, an exceptional unfoldment of the perceptive power of their senses.

The perception of reality is intensified and simultaneously perceived as intricately complex: its appearance is now of a higher order than that perceived before.

The outer objects lose their ‘solid’ appearance and appear as fluid and continuously moving in a harmonious rhythm. Every tiny detail of the surrounding world reveals itself as a complex Universe in miniature.

The significance of every detail of the world changes compared to what was grasped before. Profound qualitative changes of the coordinates of the manifested world set up gradually: the time is accelerated, the space expands, and the causality becomes fluent.

A new aesthetic awareness awakens – everything is beautiful! The beauty of the ubiquitous spiritual substratum of everything that exists is now perceived even in the so-called “ugly” things or phenomena.

An unutterable feeling of inner freedom and ecstatic bliss (without apparent reason) develops gradually, being associated with a steady awakening of intuition (the sixth sense). As a result of this fact, in the practitioner’s mind sets in a mental state of profundity without confusion.

The lower “ego” is “diluted” to the point of disappearance, and as a result, our ancestral sense of insularity is replaced with an ecstatic participation to the Cosmic Harmony, just like a drop of water merges with the ocean, participating to its wholeness, but in the same time maintaining its individuality.

“Subject” and “object” appear now as polarities of the same unique phenomenon. That which generally produced in us feelings of fear and insecurity is perceived now as perfectly safe.

A spontaneous “open introspection” becomes an everyday reality (“open introspection” means that you do not have to dive inside yourself and break the link with the outer world in order to find the Spirit, because you realize now that everything inside and outside is Spirit).

The individual becomes aware of a subtle, sometimes even erotic-like dynamics between “inner” and “outer”. He or she perceives now a state of freedom from the mimetic social conditioning.

The sense of unity is awakened (the correlation of the opposites, the identity of the reversed, the complementarities of the contraries). He or she attains a universal understanding as regards the complexity of the Reality we are part of.

A permanent state of total self-presence sets up effortlessly. The world appears to us as an erotic play that is in the same time self-generated joy, deep harmony and fascinating mystery: the whole display of the reality appears as a living choreography, the entire existence becomes an enchantment which includes everything that before was perceived as insignificant, obscure, banal, ordinary.

Empathy develops, which allows us to experience the inner state of our lover or of other people upon which we focus our mind, even from a great distance, exactly the same as we feel ourselves, with all the richness of inner feelings and sensations.

Due to refined erotic ecstasies, the inner vision becomes extremely penetrating and intense. It is as if instead of eyes we would have microscopes, with which we discern spellbound details of both inner and outer world.

The sense of taste is amplified. The sense of smell is one of the most fascinating aspects of the Tantric way of lovemaking: the practitioner discovers that actually the air he breathes in has thousands of olfactory nuances that explode in his nostrils with an ecstatic message.

The touch, profoundly sensual, becomes subtly electrical and in the same time fluid. A gentle touch transforms itself in hundreds of bioenergetic explosions of refined pleasure, a refined energy pulsates, rippling in circles from the place of touch, spreading slowly throughout the body up to the brain, where thousands of luminescent dots explode like an ecstatic fireworks, inducing a suave state of beatitude.

The Tantric way of lovemaking frees in a natural way and transforms effortlessly a huge quantity of erotic energy, refining it and transmuting it into higher levels.

No matter how endowed sexually and no matter how intense and fulfilling one considers his or her sexual life, a human being cannot even imagine the intensity and depth of the erotic states attained through Tantra Yoga.

For any intelligent person it is obvious the fact that Tantra Yoga is a superior way of approaching love, relationships and ultimately life. Tantra is the most potent aphrodisiac and the most powerful way of developing to the extreme the latent psycho-mental powers of mind and consciousness.

The Tantric Science was and still is the object of intense practical researches reserved to the very few spiritual explorers who have surpassed the lower way of approaching physical love and relationships, and who can see beyond rigid rules and false spiritual dogmas.

Tantra and Sexology



“Nobody will ever succeed in obtaining the perfection through difficult or boring procedures; perfection may be easily reached, however, through the satisfaction of all your desires”. (KULARNAVA TANTRA)


Tantra and sexology, although quite different in their purposes and approaches to sexuality (one is spiritual, and the other experimental) surprisingly meet in certain areas.

Sexology, the medical science studying human sexuality in its normal and abnormal physical, physiological and psychic manifestations may be said to have a “horizontal” approach, quite different from the “vertical” outlook on the erotic act promoted by the Tantric teachings.

From the tantric point of view, sexuality is considered the “brain” which processes the alchimic transformations of the sexual substances into energy. Consequently, Tantra may be said to begin at the border of sexuality, taking it further.
Moreover, sexology gives many descriptions of orgasmic experiences quite resembling to the special states of consciousness described in Tantra.

There is a truth which cannot be denied by any of the feminist movements: ‘man is easily impressed by the beauty of the feminine body and appreciates this very much in a woman; the woman may love a man for his intelligence, or for the protection he might offer her, but a man will always appreciate a woman’s intelligence if combined with beauty.”

The reactions of a man are sensibly different from those of a woman; when a woman admires a man, and he manages to seduce her, his physical appearance is no longer so important. The love a man has for a woman, though, is inseparable from desire. And the more beautiful the woman, the greater the desire.

Eroticism lights the spark of the senses, so that they will cause the fire of the union, man is nurtured by the beauty of the woman’s body, and the woman is not mistaken when granting so much importance to this aspect.

Was it not that the woman’s body was created, in its details, in order to cause the admiration and desire of the man?!
However, according to the contemporary tradition and for reaching a profound sexual harmony, it is advisable that we try the following:

  • supress any sexual taboos
  • be aware of your genitalia
  • the aspiration towards a spiritual eroticism
  • self-sensibility, both physical and psychical
  • strengthening the intimate muscles
  • the awareness of the fact that the woman is supposed to have a more active role during lovemaking.

    The specialists in sexology define orgasm as “a state of trance, accompanied by the temporary loss of the contact with reality”. Tantra considers orgasm as a beneficial state of expansion of the consciousness, in which the habitual limitations of the human being disappear, the mind is reduced to silence, and one experiences the ecstasy.

    The complete abandon, the transcendence of time and space, the state of unifying the opposites – these and other things assimilate orgasm with a metaphysical experience.

    Therefore, in Tantra, enlightenment is also named “cosmic orgasm”.



Lessons About Tantra, Part 1



Tantra or the cult of ecstasy is a spiritual path based on the mystical experience of the game rather than on rigid dogmas. In Tantra, the act of love becomes sacred, a cult and an act of worship and devotion. It is a gift of life.

Tantric art, tantric writings and rituals glorify the erotic act. Tantra proclaims life in its entirety and teaches the practitioner to discover the spark of divinity inside of us. The Tantric practitioner uses his or her senses, mind and soul in order to reach the peaks of mystical
ecstasy.” (Kamala Devi)

During the past years there has been a lot written and discussed on Tantra. However, only few know it is an Eastern spiritual system whose main purpose is to unify the opposites at all levels.

In Tantra, man and woman are seen as expressions or mirrors of the macorcosmic energies represented by Shiva, or the masculine principle, and Shakti, the feminine principle, under any form these may appear.

Balanced union between the two opposites poles feminine, Yin and masculine, Yang will finally lead to the eliberation of the human being from the endless cycle of births and rebirths and more than that, to God.

The man and the woman have a huge potential, practically they have potentially inside themselves all the possibilities and all the experiences of the world. When they are re-united, these experiences are revealed in a new vision and cosmic harmony that lies at the basis of the whole creation.

Tantra may re-unify an ancient scindation in the inner structure of the people, between sexuality and spirituality, which is very common in the Western tradition. One cannot meet the perfect harmony between sexuality and spirituality elsewhere than in Tantra.

It is a spiritual path that integrates the erotic act as a sacred act, which brings the devoted
practitioner closer and closer to God.

In order to facilitate such a union on all levels, Tantra uses a great variety of principles, techniques and rituals. We will introduce you to the most representative and significant ideas that lie at the foundation of Tantra.

Tantra does not contradict the Christian religion, and it can offer the modern stressed and overloaded person an easy manner to improve ones life, to be happier, to be at peace with ones own self and with the people around, and also very important to experience the erotic act deeper, longer and more intense.

It is necessary that some taboos concerning sex be demystified because they are the cause of so many inhibitions that keep us from enjoying our exploration of it.

Many of us are unconsciously slaves to erroneous attitudes towards sex. Without the attempt of transforming them, there are very little chances to remould our erotic life.

Many people consider that the erotic function of the human being is procreation, and not pleasure and even spiritual evolution. This makes some people to sink in guilt every time they have a fulfilling erotic experience.

Think about yourselves, how many times you made love up to now. A 43-year-old man told us that he made love approximately 3.000 times. For procreation, it would have been sufficient once. Then what did he do the rest of 2.999 times and to what purpose?

The role of Tantra is to “fill” up these empty, missing spots, teaching you how to move from procreation to ecstasy.

Lessons About Tantra, Part 2

The attitude condemning eroticism comes from a wrong tendency of separating the body from the spirit. In this vision, sexuality is the libido, the instinct beyond control. From this comes the tendency to repress sexuality, which is nonetheless a very dangerous tendency, according to psychologists.

Even today, after the so-called sexual revolution of the 60s, this bizarre, repressed attitude generates inner conflicts and casts shadows over our feelings on the erotic act.

Tantra reveals thus new paths of access to the erotic experience, paths in which Tantra is honoured as a celebration, an act of creation, an art.

The folk traditions say: “When its hot its hot. When its not hot, its not hot.” Do not resist your inner impulses; do not resist your libido. Let it live and find its expression. Nature knows best.

Frequently people consider that introducing certain specific techniques into ones sexual life
equals to a decrease in spontaneity. However, the way in which we manifest our sexuality is not as natural as it may seem on a first look. It is strongly influenced by the cultural and educational conditions.

For instances ideas such as: “men prefer blondes” or “the greatest orgasm is ensured by a huge penis” are definitely influencing our reactions during lovemaking.

These thoughts are the results of the society in which we live and they influence our entire intimate life. The greatest part of our erotic responses is made of mere learned, acquired responses.

We often tend to react automatically based on subconscious accumulations, due to our
experiences, parental conditionings, and education.

Tantra teaches us to transform and decode the responses of our bodies while making love. This is not just a formal practice; it is a preparation for being able to make love in a genuine manner.

After you had learned these techniques, you will discover that you will be able to integrate them
effortless in your love life and your spontaneity and naturalness remain unharmed.

A reader of our web magazine wrote that after a number of years she succeeded in having an orgasm through masturbation, yet the doctor told her this is an unhealthy thing. For many people, especially women, the influence of the “experts” in the field has created “rules” in how to obtain pleasure.

Tantra dissolves all these distinctions. In Tantra, there are no “wrong” ways of experiencing orgasm, nor wrong ways of making love. However, we need to make it very clear that Tantra does not imply homosexuality, or any perversions that might cross ones mind.

It is a healthy attitude supported on powerful and precise principles. Tantra simply eliminates any wrong mentalities or attitudes. It teaches us to believe in ourselves and to discover our uniqueness and originality in our eroticism.

It teaches us that orgasm is not a sexual event, but that it may get to the whole body, mind,
heart, and spirit.

Many people were thought to believe that orgasm is something that refers to the genitals only. Someone, after years of erotic experiences, noted that “after all the sexy movies that I saw, after all the techniques and vibrators that I used, my sex life has not changed notably, and it did not acquire a clear sense either. It was still the ejaculation of the seminal liquid in the vagina.”

Consequently, one needs to suffer a change in the vision on sex and eroticism, rather than simply a change of sexual technique. One needs to understand deeply the unbreakable relationship
between sexuality and spirituality.

Lessons About Tantra, Part 3

Tantra says that the erotic act is not limited to sexual intimacy. The whole body may be transformed, not literally of course, into an erogenous area, offering a multitude of sensual experiences that will refine and expand gradually.

The genital orgasm is a first step. The next is ecstasy. One needs to understand that orgasm is different from ejaculation.

Although many men await impatiently the ejaculation, they do not know that they may still experience orgasm without ejaculating and that if they last on the orgasmic plateau for sufficient time, this may propel them into exceptional states of mind, soul, and spirit.

In the absence of this understanding, the erotic game stays in the frustrating limit of several minutes of pleasure, ending up suddenly in a sensation of exhaustion and nostalgia of what just occurred.

It is no wonder that in time some women develop aggressiveness, irritation, and frustration. Tantra develops a tender, larger, and deeper perspective on sexuality.

Many men wrongfully consider that it is enough to kiss and stimulate a womans breasts and clitoris (in the happy case) in order to arouse her.

Similarly, there are women who kiss and touch the mans penis and expect to obtain an erection from the “Ever-Ready Gentleman” in a matter of minutes. Because of this simplified mentality, sexuality is centred on few “hot areas”.

Nonetheless, Tantra indicates that the whole body, hands, hips, thighs, neck, and feet are capable of unsuspected erotic sensations. Each part of our body may become almost as “hot”, open, and sensitive as the genital area, each with its characteristic.

Tantra indicates that the preparation for the erotic act is not a matter of physical stimulation, but one of mental, emotional, and spiritual harmony.

The belief according to which we depend on the other who would be entirely responsible for our erotic fulfilment is also a myth. It is based on the erroneous assumption that the source of our pleasure is not within us, but in the other, and that the pleasure depends and is the result of our lovers actions.

Tantra explains that we alone are responsible for the pleasure we feel and this is the first and very important step in learning the art of ecstasy.

A person who develops the skills to experience orgasmic states even alone and not necessarily through masturbation or sexually related techniques, is spontaneously attractive to other people as well, and consequently is more apt to find a suitable lover to explore together the elevated eroticism.

All experiences belonging to a person are not judged from the point of view of bad or good, but as an opportunity of learning. Learning according to its rules, of course, and these rules include sexual continence and a healthy heterosexual relationship.

Tantra stresses the importance of HOW you do things, not necessarily of WHAT you do. The Tantric vision is unifying, embracing everything, because any circumstances are considered and looked upon as new opportunities of learning and improving.

For this, sexuality is an extraordinary chance of integrating all aspects that define us, including those parts that we usually rejected and hated. This vision also admits that inside each adult there is a natural aspect of child, who may explore any unknown territory, with innocence and spontaneity.

Tantra offers practical answers to fundamental questions: “what is ecstasy, how can one reach ecstasy, how can one reach ecstasy in the present cultural context, and how can it help us in our daily life?”

Tantra Versus Sexuality

Tantra has been the target of a lot of misconceptions in the last century. Imported from India into the western world, it was quite difficult to be presented in its true spirit because of the cultural differences and also because of its somehow confusing exterior aspects. Many believe that Tantra has to do with group sex and magic; to many Tantra represents just another weird sexual practice and nothing more.

In fact they couldn’t be further from the truth and they have no idea what they are missing. It is true that some Tantric practices involve sex but sex is not an object of Tantra and not its finality. In fact in Tantra, love is much more important than sex and sex without love has nothing to do with its ways.

An ancient Tantric maxim says that “What made many others to fall because of their lack of self control, in turn makes the Tantric advance on his spiritual path. What is for some people a vice, the Tantric can turn into a virtue”. Sex was banished by many religions because they considered it is impure and incompatible with the pursuit of spiritual life. On the other hand, Tantra takes a different, more nuanced position here : it says that uncontrolled sex is a cause of decay BUT the use of sexuality in a controlled manner, in accord with the golden rule of SEXUAL CONTINENCE is a cause for great spiritual progress.

Yes, not any kind of sexuality is damaging for the spiritual evolution, only sex followed by ejaculation and respectively explosive discharge in the case of the women. This is a radical attitude because it turns sex form an enemy of spiritual life into a friend. Instead of running from it, Tantra embraces it.

As you know, by seeing sex as impure many religions created a state of unnecessary tension. Sex is a natural instinct, it is a basic need of any human being; the role of sexual continence and Tantra is to remedy this situation by showing how both sexuality and spirituality can coexist and enhance one another.

In Tantra the sexual potential (i.e. sperm and sexual secretions) are considered the source of a vast energy. This energy is clearly perceived by anyone when he/she is sexually aroused, this is the sensation of sexual pleasure. The transformation of this sexual potential in energy is called transmutation.

When transmutation of sexual fluids takes place, the matter is converted into energy. We all know that basically all matter is energy (Einstein said that E=mc^2, remember ?). A huge amount of energy is compressed in each atom, each electron and photon – but Tantra says that humans can tap into this extraordinary source at will if they follow a correct and constant practice.

The practice of sexual continence is not that easy but we all know that no valuable achievement in life is easy to come by. Tantra is a pleasure but still, you have to work for it and this is a demanding undertaking. The end results are beyond any imagination.

Imagine a nuclear plant. In the reactors, the matter is converted into energy, then transformers are used to convert this energy and wires are used to transport it to anywhere you need to use it. The same process, analogically, happens in the human body. The SEXUAL FLUIDS are the source, the so called NADIS are the path of energy through the subtle body, and the destinations are the seven plans of the human being : vital, sexual, will-related, emotional, creative, mental and spiritual, as described by the yoga system.

When you practice SEXUAL CONTINENCE consequently for at least a month you will start perceiving great positive effects in your body. The health is improved and your vitality is at its peak. You are full of a radiant force and have a very good disposition. All your complexes and fears related to sexuality are banished and you feel completely free. When having sex, you can make it last many hours on end without ever being exhausted. After making love you won’t feel tired and drained of energy any more but you will experience exactly the opposite – a great force. After having sex you will not be less affectionate to your lover but you will feel a deep state of love that deepens with each Tantric sexual encounter.

Practicing sexual continence you will make very happy your loved one, even if she does not practice sexual continence herself (and this is true for both sexes). You will quickly find again your lost happiness that you had in the beginning of your relation and any feelings of boredom and lost of interest will disappear.

But the biggest advantage of sexual continence is the use of sexual energy as a power that will amplify your feelings of love, your mental power, your will, and ultimately, your spiritual force. This is why Tantra uses sexual energy instead of letting it be wasted, turning an obstacle into a great help.

Everybody wants to be happy – this is the ultimate wish of any human being, but the problems appear when people try to define happiness. What is happiness for some is indifference or even suffering for others. Even if all seems relative, the spiritual paths found out that some types of happiness are more enduring and profound that others. With regard to sexuality, Tantra found that sexual continence is the way to achieve the deepest most enduring happiness in couple.

The relation between Tantra and sex is not one of sweet comfortable abandon but one of hard work and the end result is worth every effort.

Classifying the Branches of the Tantric System


TANTRA YOGA starts from the idea that our sexuality, our amatory impulses actually represent a debased metaphysical urge, otherwise said that our highest spiritual aspirations are imprisoned in the matter in the shape of the sexuality.

It is only the wrong directing, the misuse we could say, of this fundamental force of the sex, which proves harmful for the spiritual evolution of the human being. Else, basically the sexuality represents the fundamental tendency of joining together the (+) and the (-), the Solar and the Lunar, the YANG and the YIN, the Male and the Female, the HA and the THA, for attaining the final condition of Union, the neutrality of the Absolute, (0), the peace of the spiritual Androgyne, who has summed up in itself all the potentialities of the manifestation. This goal, which is actually common with all the spiritual paths of our planet, is achieved in TANTRA through various ways, and this gives birth to several branches of the Tantric system.

Roughly, the experts divide TANTRA in two main streams: the TANTRA of the Right Hand, and the TANTRA of the Left Hand. This first division proceeds from the nature of the practical methods that are used for reaching the condition of Unity: if the actual, physical methods of sexual union are used, than we deal with the TANTRA of the Left Hand, while if only symbolical, or meditative techniques are used (and physical sex is therefore excluded) we are within the sphere of Right-Hand TANTRA.

Often, it is very difficult to draw a sharp borderline between the two divisions, since there are schools which use methods belonging to both paths. The TANTRA of the Right Hand often corresponds with some of the great ascetic spiritual paths of our planet, in which union is searched with a divine entity, personification, incarnation, and so on, or sometimes merely with supernatural beings of various degrees. Though we deal here with a kind of “sexual” relationship, it is not an actual sexual manifestation that we encounter here, but rather a sublimed, spiritual, sometimes symbolical way of interacting, closer to what we’d call love; one of the most accessible examples for the common Western understanding is that of the so called astral-sex, or otherwise said the erotic experiences that occur in the dream-state. Other historical examples could be the mystico-erotic relationships of the Christian nuns with Jesus, the erotic devotion of the Indian GOPI-s for KRISHNA, the mystics of love of the troubadours and knights, the worship of the Ten Great Cosmic Wisdoms in certain Tantric schools, etc.
Although the Tradition categorically states that the TANTRA of the Right Hand is the highest of the two branches, the Masters also state that the men of KALI YUGA, nowadays, especially in the West, because of the grossness (or materiality) of their spirit, are practically almost incapable (with very rare exceptions) to follow this path, which starts from a too high, or “abstract” point; therefore, we are advised towards the TANTRA of the Left Hand, which starts from a more “down-to-earth”, or concrete situation, and is more fit for their level.

As it has been said, TANTRA of the Left Hand involves the actual practice of the physical sexual activities; because of this reason, and some ridiculous scholar speculations (like that: the right hand is the “right” one, and therefore the other one must necessarily be the “wrong” way), a whole host of “moralists” and amateur outsiders have cast upon the Left-Hand TANTRA the blame of being a horrifying heresy, and a spiritual deviation, connected with fornication and black magic, and which could by no means lead to any spiritual accomplishments. Even today, when the morals have gone quite loose (sometimes too loose), VAMA MARGA, the Path of the Left Hand is still looked upon with a lot of skepticism by the narrow-minded ones, by the sexually frustrated, and by those who never tried practically its methods. However, it has to be stated clearly that in the Left-Hand TANTRA sex is not practised for the sake of sex itself, but as an instrument for going somehow beyond sex, for reaching health, balance, improved couple relationships, self-control, supernormal capacities, and eventually the superior states of consciousness, culminating with the state of Cosmic Consciousness, or SAMADHI (as it is called in YOGA).

Here, it would be also useful to mention that there are paths which are somehow placed at the “borderline” between the Paths of the Left-Hand, and Right-Hand, or that join and use harmoniously methods belonging to both these ways. One such surprising example can be found in certain schools of HATHA YOGA; as few know, the word ‘HATHA’ proceeds from the two Sanskrit roots HA – Sun, and THA – Moon, which makes HATHA YOGA the discipline of the “Union of the Sun and the Moon”, or otherwise said of the (+) and (-), of the Masculine and Feminine. Therefore, the genuine HATHA YOGA is a kind of TANTRA in which the union of the Male and Female aspects occurs within the being of the practiser, through specific methods, fact which entails a final condition of inner balance, harmony, and power. As a matter of fact, it is a well-known fact that HATHA YOGA is a typical Tantric instrument for training, and that in most of the Left-Hand TANTRA ASHRAM-s it is deemed to be an indispensable practice. That is why, also in our course there will be frequent references, and exercises belonging to the HATHA YOGA system. However, returning to the initial topic of this paragraph, it can be noted that scholars still have difficulties in deciding if HATHA YOGA in itself is belonging to the Right-Hand current (since physical sex is not necessarily involved) or to the Left-Hand one (being so physical, and bringing about a kind of physical “inner sex”). But, for the real practisers all these distinctions have little importance, since they are mainly concerned with the practical, effective results of their spiritual discipline, and not with theoretical speculations.

From this last standpoint, it is possible to distinguish two main directions of use of the sexual energy: the evolutionary one, and the “magic” one.
The first involves that the Tantric techniques, and the resulting energy are used for self-knowledge, for spiritual evolution, for attaining the condition of Self-Realization, or Divine Consciousness. This may be done either by an individual practitioner in the search of the Truth, or by a couple of Seekers of the Transcendent, case in which the accomplishment takes the further dimension of making their love-relationship tangent to the Eternity. This latter ideal, though very cherished by the human soul, and tantalizing, involves however a great deal of spiritual commitment, and abnegation from both partners, and is a rare, and exceptional accomplishment.

The second direction allows the use of the controlled energy for attaining all kind of mundane goals (health, success, wealth, power, seduction, influence, supernormal capacities, etc.) in almost a “magic” manner (the word is maybe not the best, for it often evokes an occult, sinister and choking environment, or stand, but has been used in absence of a better one). Here it is also often difficult to find a clear limit between the two directions, since there are schools, and practitioners who follow them both at the same time. However, from the standpoint of the “magical” use of the energy, there have been settled three main possible sub-directions. They are conventionally called:

“White TANTRA”, in which the energy is used exclusively for beneficial, superior, spiritual purposes, as healing, psychic supporting, easing of the spiritual evolution, etc.

“Red TANTRA”, dedicated entirely to the obtaining of as much as possible pleasure, and personal satisfaction, in a somehow selfish manner, and without any spiritual horizon, but however without involving any evil, demonic, or satanic actions, or the harming of any sentient being. This direction, or deviation is quite typical for the Western practitioners.

“Black TANTRA”, directed towards obscure accomplishments, that are related with the dark worlds of a demonic and often even satanic nature, and whose results are harmful for the sentient beings, for the spiritual evolution, and for the entire universal balance generally.

It must be obvious for anybody, that in our site there will be exposed only those elements from TANTRA that are concerning the spiritual evolution, the personal development (or of a couple), and the obtaining and beneficial use of the paranormal capacities, since for the YOGIN-s it is a very well known fact that the egoism, and the evil create the endless chain of the human suffering, and that the ineluctable law of KARMA (or of the reaction that fits perfectly to the done action) pays back – sooner or later – all the misdeeds of anybody, till the last dime. Therefore, if we want to preserve ourselves in the spirit of the above-classification, we might say that we are going to study elements of the TANTRA of the Left Hand, connected where necessary with elements belonging to HATHA YOGA and TANTRA of the Right Hand, and directed towards the spiritual evolution of the individual or of the couple, and – when possibly – towards the “white” use of the energy. Whenever it will be deemed necessary, elements from other parallel spiritual paths will also be added, such as: sexual TAO, IMSAK, other branches of the YOGA system, and so on. Also, elements from modern sexology, and latest research in medicine, physiology, physics, and chemistry, will be used for improving the understanding of these topics.