Come To Shambala

Many are called, but few are chosen. Here counts, of course, the way in which the human being is capable of responding to this call with great love and abnegation, abandoning personal interests, vanity, and egoism, in order to walk on the right spiritual path, a difficult path undoubtedly.

Concerning the presence of the mysterious passages to Shambala, Roerich gives us some interesting details: “Lama, in Toufan I saw unexplored caves, tunnels known to be extremely long. Could one reach Shambala through these tunnels? The inhabitants of those areas told us that on several occasions some strangers came out of those caves and tried to buy things with old, out-of-date money.”

“It is true, said the Lama, the inhabitants of Shambala sometimes come here, on Earth to meet with worthy people. They bring with them the precious spiritual gifts and holy relics. I could tell you many stories about things materializing from the air.”

Then, the Lama tells about the direct manifestation of the king of Shambala in the physical plan. His prophecies are already very correct, from our point of view.

“Even Rigden-jyepo (this is the name with which he refers to the king of Shambala) sometimes makes his appearance in the sacred places, in some of the monasteries, and in some special moments He makes prophecies.

In the night or very early in the morning the Ruler of the World comes to the Temple. When He sets His foot into the Temple, all the lamps lighten themselves, all of a sudden and all at once.

Some of the people present in the temple recognize in Him the Great Stranger and bow before Him with utmost respect. They listen to the prophecies made by Him with great attention. A glorious time will come to earth – Satya Yuga.

The Ruler of the world is ready for the big fight. The cosmic fire will once again come close to the earth. The planets will manifest a new era.

However, before the great time of prosperity there will be difficult times and many, many cataclysms. Humanity will be tested, again and again in order to prove worthy of the glory that awaits it.

The underground fire is now trying to get in touch with the dangerous and mysterious Akasha, the fifth subtle element. If the beneficial forces of mankind will not act together, as one, devastating cataclysms will come upon them.

There are also stories about His manifestation in order to transmit certain indications to His messengers: for instance, His appearance on the black rock on the way to Ladak is proverbial.

Messengers from all over came at that time, listening to His words and then spread in the four directions to carry out His message.”

Shambala is ultimately the source of all our authentic teachings and spiritual paths. And this is a fact regardless whether we know these things, regardless whether we understand them, and regardless whether we believe in them.

The reality of Shambala is beyond doubt. We may even say that any authentic spiritual path “goes through” Shambala. Each authentic spiritual path is inspired and sustained by the mysterious Shambala and each sincere spiritual aspirant is also sustained and guided by it.

Consequently. if we become aware of these facts, if we learn how to sincerely and ardently ask for the help of Shambala in our spiritual work, we will benefit greatly by these things and by the help of the sages of Shambala.

“By addressing yourself directly to the Great king of Shambala you may reach success, says the Lama. When they say that the shortest path to the spiritual freedom goes through Shambala, you need to understand that Shambalas essential message is that the ultimate spiritual realization is not an abstract, impossible to get concept, but on the contrary, it may be obtained through sincere aspiration and effort, right here, and right now, on this earth and in this very life. In truth, any being may attain spiritual realization, and in truth, any being may hear the call of Shambala! Kalagiya!

Nonetheless, it is not sufficient to hear it. Those who are called need to prove their worthiness and give themselves entirely to spiritual seeking and serving humankind.

Those who work in this world under the inspiration and under the guidance of Shambala do not live retired, isolated; on the contrary they travel everywhere.

Often people do not recognize them and do not however, these exceptional beings have in common the fact that they fulfill their spiritual mission performing beneficial actions not only for themselves, but also for the entire world.

Sometimes they seem rich but in reality they do not own anything. They are offered everything, but they do not take anything for themselves.

Consequently, when you give yourself to the world of Shambala, everything is taken away from you and in the same time everything is given to you. If you have any regrets, you will be defeated. If you give yourself with joy, you will feel enriched.”

These words are the clear expression of the magic value of renunciation and detachment, known in the yogic system as aparigraha, one of the ten ethic and moral principles on which the whole yogic practice is based.

The renunciation at material attachments and interests attracts after it a veritable spiritual enrichment. Moreover, the person trying to be a genuine divine channel in order to spread into the world the light of Divinity will receive in return exactly those beneficial energies manifesting at that time in his or her structure.

“Essentially speaking, Shambala teaching is that the things we have been talking about are not remote, nor impossible, they are here and now. Your efforts in the field of spirituality will find their reward here, on Earth.

Shambalas answer, pouring down on you the divine grace will reward you efforts. Shambalas spiritual teaching is of a vital importance, the inspiration and guidance received from them will help all your beneficial actions, they will prepare you to fulfill your spiritual duty, they will open your heart to accept all that is manifested to you as coming from God.

In truth I tell you, through Shambala, practicing Kalachakra Tantra, one may rapidly attain perfection, at all levels.

Kalagiya! Kalagiya! Kalagiya! Come to Shambala!

Love Transfer in Tantra




This theme has been treated with sentimentalism, lack of experience and superstition for a long time.

Now we have to bring in a new light, opening and lucidity onto it, to see this subject regarding love transfer in its ineffable bright nature.

We often encounter the expression “love exchange” regarding a love interaction between two human beings of opposite sex.
The majority of people live with the feeling that a love relation necessarily involves a kind of exchange between the two, a kind of barter based on the idea “you give me, so I give you” or in the other words “you love me, so I love you”.

In the case of a veritable love, there is in fact a non-exchange based on implicit ideas like “I love you not for what you offer me, but for what you are” (for the divine self hidden inside you).

The one who really loves expects nothing in exchange and doesn’t depend on his love with regard to the other’s behaviour or love.
Such a relation is favoured by a perfect integration of the two lovers in the sexual fusion.

The bigger is the liberation of love from conditions, the more intense and profoundly transforming are the experiences of the two lovers during the love fusion.

The love interaction implies a very subtle energetic and informational transfer between the two lovers. This transfer promotes in time the reaching of the Androgynous State.

This transfer takes place in all the planes of the human being – physical, psychic, mental and spiritual – and leads to an enrichment of the being, a completion with the other’s qualities and affinities. In this way the Plenitude State occurs.

When there is a veritable love feeling between the man and the woman involved in a sexual relation, only the beneficial aspects and qualities are transferred. But if during the fusion there is only physical attraction and there is no love between the two, not only the qualities but also the less beneficial aspects, defects and imperfections are exchanged.

The harmony of a tantric couple can be compared with the harmony of a rhythmic dance. This harmony finds its best reflection during the love fusion. Love becomes the joy of spiritual transforming. The couple experiences that eternal and immutable moment when they discover together the Divine Reality.

From the emotional point of view, love is a resonance that can appear between two human beings of opposite sex. This resonance potentially exists here in an undefined form and emerges like a state of profound spiritual communion.

In itself, it has the possibilities to bloom and to offer the Infinity to the two lovers, but if this resonance is not directed to the higher, superior frequencies, to the pure spiritual dimensions, it will lose its brilliancy in time.

The love that was at first a potential way to the perfection will become an experimental residue of their tumultuous way of life.
This is the greatest drama of the majority of modern couples, because they have little or no idea on how they should develop their love or what real love means.

Reaching the highest point of the human condition, the ones who practice Tantra live the love of the most pure and subtle ideas. This way of living induces an ineffable and continuous joy – and we are not speaking about intellectual, dialectic counterfeits; we are speaking about an abstract, conceptual world of ideas.

By the nature of the ideal love, there is no fanaticism possible, the love fusion being lived as an impersonal meeting, a Living Word, a celestial message of a New Dimension.

In fact, the love transfer is now “out of any changing movement” of the forms and appearances. As it is previously mentioned, the problem of an “exchange” of “barter” type: “I give you because you give me” appears at the dualistic level of the mental.

This is the expression of a gross and very limited level of conscience. But from the spiritual point of view, only the transpersonal (spiritual) dimension of the human being permits the apparition of such a mutual sublime transfer. This mutual transfer becomes a source of evolutionary potential for the both lovers.

We are no longer speaking about a simple date or a usual relationship that is only a common and superficial form of “exchange “. Now there appears a superior trans-substantial transfer, that makes the two lovers become the living incarnation of the two universal complementary principles: the male and the female, the solar and the lunar, and in the tantric acceptation, Shiva and Shakti.

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”.



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.

TantraFM Podcast 128 – *Aphrodisiacs – The wells of paradise-like love*, *The plants resonate with the planets*, *Shiva – The God of destruction. Part 3*, *Meditation X Communion with Shiva*

Apples, carrots, tomatoes, garlic, ginger. What do they all have in common? They are aphrodisiacs and today we bring you some sizzling recipes to heat up your nights. Next we see how in traditional medicine, the plants are associated with the planets, and they are correlated with precise astral configurations. Learn how to amplify or diminish the effects of the planets in your life by using certain plants. Finally, the last in the series of articles about the Hindu God of destruction Shiva. There are many stories in the Puranas about the origin of Shiva and we bring you a sample of them. We conclude with a meditation of communion with Shiva. Amaris, Tigerlily and Valentino will be your yogi hosts through these revelations.

TantraFM Podcast 127 – *The compression of the scrotum. Part 1*, *The compression of the scrotum. Part 2*, *Shiva – The God of destruction. Part 2*, *Meditation X Communion with Shiva*

Todays articles for men begin with a technique for the compression of the scrotum. This amplifies many of the benefits drawn from the practice of the testicular breathing. Amongst other benefits it reduces the risk of premature ejaculation, helping you redirect the surplus of energy from the pelvic level. Next we bring you part two of our articles about the Hindu God of destruction Shiva, who is believed to exist in many forms. Here are some of those forms as well as the great variety of symbolism related to Him. We end with a meditation called communion with Shiva. Your yogi hosts for the day are Tigerlily and Valentino.

TantraFM Podcast 126 – *Love yourself in order to love and be loved. Part 3*, *The Aphrodisiacs – Fountains of paradise-like love*, *Shiva – The God of destruction. Part 1*, *Meditation X Communion with Shiva*

We start todays podcast with part three of Love yourself in order to love and be loved. Get rid of negative behaviour patterns and truly start believing and loving yourself. Next find out the secrets of Aphrodisiacs, which plants to use for the maximum effectiveness. Then feel there resulting fountains of paradiselike love. In our final article we begin a series of articles about Shiva. He is the third god of the Hindu Triad and He is the god of destruction. We end with a meditation called communion with Shiva. Your yogi hosts for the day are Tigerlily, Amaris and Valentino.

TantraFM Podcast 125 – *Love yourself in order to love and be loved. Part 1*, *Love yourself in order to love and be loved. Part 2*, *Vishnu – The Sustaining God. Part 3*, *Meditation X Communion with Vishnu*

We start todays podcast with the articles entitled Love yourself in order to love and be loved. A fundamental 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. Get rid of negative behaviour patterns and truly start believing and loving yourself. Next we bring you part three of the articles about the sustaining Hindu God, Vishnu. This will be followed by the meditation of communion with Vishnu. Tigerlily and Valentino will be your yogi hosts through these revelations.

TantraFM Podcast 124 – *Breath, thought, and seed are in a close connection*, *Vishnu – The Sustaining God. Part 1*, *Vishnu – The Sustaining God. Part 2*, *Meditation X Communion with Vishnu*

Did you know that the breath, thought, and seed are in a close connection? As it says in the KALACHAKRA TANTRA Breath, thought, and seed are the three components of our divine potential. Therefore, these have to be in harmony and consciously controlled. The Yogi who truly manages to bring these three elements breath, thought and seed in union becomes in truth The Indestructible, endowed with transcendental spontaneity. Next we bring you the Hindu god, Vishnu. In the Tantric tradition, Vishnu is considered the master of sensuality and of waters. The erotic aspect is the first secret of Vishnu. Todays meditation will be communion with Vishnu. Tigerlily and Valentino will be here to keep you company.


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.


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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.

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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.

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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.




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).

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.


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.

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.

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.

The Mystery of the Subtle Body, Part 3




“The person who practices the high Tantric learning becomes capable of perceiving all subtle vibrations, of directing them and make them ascend through the central channel, the Great Axe of the Subtle Body. When the four signs will appear (a strong light in front of the eyes, smoke, trembling, and cold, radiant light, like that of a lamp) then that person is free.”

Naro Chos Drug


After the simplest meditation on Subtle Centres, the practitioner has to perform techniques leading to the awakening of the fundamental energy, Kundalini (contraction of anal sphincters, mental repetition of the seed-sound “hum”, retaining of breath and erotic visualisations).

Further on, visualize the image of Brahma appearing from the lotus of the navel, resplendent and radiant, surrounded by Kundalini’s radiation. Visualize Brahma’s appearance spreading light all around and identify yourself with it.

Then, focus Kundalini in the area of the heart centre. Imagine her erotic energy penetrating this lotus and creating Vishnu (the Master of the seas, emotions, and blood flow in the body). Once more identify yourself with the appearance of Vishnu, the keeper.

Further more direct the Kundalini up to the crown lotus, reaching the pure domain of Shiva, the Transcendent. Hold your breath. If you practice this type of meditation while making love, you avoid ejaculation discharge. Try to become one with the blissful union between Kundalini Shakti and the male principle Shiva.

Some late Tantras give complex descriptions of the chakras by using sounds, colours, gods, seed-sounds, numbers of petals, psychological elements and qualities that from a synthesis of the connection between the inner and outer aspects of a human being.

The system of the Subtle Body and chakras are steps to the ultimate state of Freedom, it is best to follow them and take into account the basic structure.

Esoteric learning state that the true desire for spiritual evolution will necessarily meet with conscious action in order to develop the Subtle Body. Though the basic structure and energies exist in each and every one of us, they must be awakened, focused and directed in a conscious manner.

Body, mind, and emotions will be directed in a conscious flow of energy evoking the Subtle Body, which serves as a source of power, intelligence and overcoming the limits of the physical universe. This is one of the most important secrets of the Tantric tradition.

The famous secret treatise the Shiva Samhita introduces us to an impressive meditation technique on the awakening of Kundalini and of the Subtle Body.

Practice: “Focus your mind on the chakra of the sacral area and contract the anus while holding the breath. Meditate on the God of Love (Kama), who dwells in this chakra. Visualize Kundalini waking up as a shining, subtle flame, whose nature is the divine intelligence itself. Picture in your mind the sexual union between the God of Love and Kundalini in the form of a flame, which makes the sexual energy enter the central nadi (Sushumna), successively penetrating the Chakras on its way up. Also picture the subtle red and white channels, on the right and on the left sides of Sushumna, emitting a enchanting light pink in colour, which feeds and harmonizes the entire being.”

Tantric texts also refer to a chakra situated on top of the head. It is poetically described as the Lotus with a Thousand Petals, which Shiva Samhita describes as being “beyond the microcosm of the body”.

All great spiritual masters are perceived as having total control over the huge energy of this chakra. Different traditions have come up with various types of meditation techniques on this supreme chakra, yet all agree with the fact that, the practitioner who focuses on this chakra comes in contact with the source and the cause of Creation.

By awakening the natural inner powers, through different Tantric techniques, you realize in fact the harmony between the psychic and the cosmos. People practice certain Tantric meditation techniques for thousands of years.

Nowadays, more and more people become familiar to these and prove their extraordinary efficiency. Understanding the subtle body is an extremely important aspect for those who want to explore their psychic.

Particularly Tantric couples should explore the psychic more than the physical aspects during intercourse. Lovemaking offers numerous possibilities in discovering new things about another person. It is practically the only act that can give life.

Consequently, sexual love has profound mystical valences. If a couple can learn how to use sexual power in a creative manner, other than procrastinating, they will gradually discover, intuitively, the mysteries beyond this world.

The Subtle Body is the vehicle helping the practitioner to go freely through this life to the future one and to enjoy the delights of the spirit.