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The Signs of Kali Yuga, Part 2

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PART 2

On the other hand, as it is said in Vishnu Purana:

“In the Kali Yuga, only one quarter of each of the four feet of Dharma [penance, truthfulness, compassion and charity] remains. And that too goes on decreasing day by day while the ‘feet’ of Adharma [unrighteousness] increase greatly. So that in the end Dharma becomes extinct.

In that [Kali] age, people will be greedy. They will take to wicked behaviour. They will be merciless, indulge in hostilities without any cause, unfortunate, extremely covetous for wealth and women. High social status will be attained by Sudras, fishermen and such other classes…

When deceit, falsehood, lethargy, sleepiness, violence, despondency, grief, delusion, fear, and poverty prevail, that is the Kali Yuga…

… mortal beings will become dull-witted, unlucky, voracious, destitute of wealth yet voluptuous, and women, wanton and unchaste.

Countries will be laid waste by robbers and vagabonds; the Vedas will be condemned by heretics; kings will exploit their subjects, and twice-borns like Brahmanas will only think of the gratification of their sexual desires and other appetites.

Celibates [of the Brahmacarya ashrama] will cease to observe their vows of study, purity and celibacy; householders will take to begging [instead of giving alms]; hermits [of the vanaprastha ashrama] will resort to villages [leaving their retreats in the forests]; and Sannyasins will be extremely greedy for money. [In short, the whole system of the Varnashrama Dharma will have broken down.]

Petty-minded people will conduct business transactions and merchants will be dishonest.

In the Kali Yuga, men will abandon their parents, brothers, friends, and relatives. They will establish their friendships on a sexual basis.

People who are ignorant of religion will occupy high seats [and pulpits] and will [pretend to] preach religion.

People will have their minds weighed down with constant anxiety and fear. This will be due to devastating famines and heavy taxation. The land will not grow food-crops, and the people will always be in fear of impending droughts.”

ABOUT PRALAYA

Visnu Purana (1.3., 1-3) underlines: “The end of the world (Pralaya) can be of three kinds only: caused (naimittika), natural (prakrita) or immediate (atyantika). Caused destruction, which implies all living creatures of earth, occurs at the end of each kalpa (cycle of an era, yuga). This is accidental or caused (naimittika).

Natural destruction (prakrita) implies the whole universe. It occurs when the divine dream that is the creation ceases. Matter, space and time cease to exist. This destruction occurs at the end of time.

The third type of destruction, the immediate destruction (atyantika) refers to the individuals freedom (moksa), for whom the apparent world ceases to exist.

Consequently, the immediate action involves only the individual, while caused destruction involves all living creatures on earth and natural destruction implies the end of the universe.

The destruction [of the species], which we call accidental or caused occurs at the end of each Manvantara (Manus age), of one cycle of a yuga. It involves the human species only and it occurs only when the Creator no longer finds alternatives to put an end to the unpredicted and disastrous multiplication of living creatures.

This destruction will begin with a submarine explosion, named Vadava, which will take place in the southern ocean. It will be preceded by the 100-year drought during which all weak people will perish. Seven explosions of light will drain the waters.

All great rivers, springs and subterranean waters will drain. Twelve suns will un-drain the seas. Nurtured by this water, other seven suns will be formed, which will burn to ashes the three worlds. The earth will become hard as the turtle shell.

A fire from the mouth of a subterranean snake will burn the inferior worlds, then the surface of the earth, and then the atmosphere. This mass of fire will soon cover everything with tremendous noise.

Surrounded by circles of fire, all living creatures, moving or not, will be destroyed. The God of destruction will blow gigantic clouds, which will make a terrible noise. A mass of clouds charged with energy, self-destructive (sarvantaka) will appear on the sky like a hred of elephants.” (Visnu Purana, I, cap. 8, 18-31.)

“When the moon is in the Pusya constellation (the Aquarius), invisible coulds, named Puskara (clouds of death) and Avarta (clouds without water, nirjala) will surround the earth.” (Siva Purana 5.1., 48-50)

“Some of these clouds will be black, other will be white as the jasmine, others still will be brown, others yellow, others grey as the donkey, others red or blue as the lapis or the sapphire, others will be stained, or orange or violet. They will look like cities or mountains. They will cover the earth.

These gigantic clouds, making a terrible noise, will darken the sky and will flood the earth with a rain of dust that will put out the terrible fire (we already saw in the assures case the destruction of a world with terrific guns that destroy any form of life).

Then, through an endless flood, they will drown everything under the waters. This dilluvian rain will pour down on earth for 12 years and the humanity will be destroyed. The earth will sink into darkness. The flood will last for 7 years. The earth will look like a gigantic ocean.” (Visnu Purana, 1, cap.7, 24-40).

Kashmir Shaivism, Part 1

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Kashmir Shaivism, with its powerful accent on the recognition by the human being of an already existing unity with Shiva, is the most unitary and monist of the six Shaivite Schools that we tried to present in our series of articles.

Kashmir Shaivism appeared in the IX century in the northern India, which was at the time a conglomerate of small feudal kingdoms. In the painting of the time, the maharajahs were the patrons of the various religions.

The Buddhism was still very powerful and the Tantric Shaktism was blossoming in the northeastern part of India. Shaivism experienced a rebirth beginning with the VIth century, when Shiva was the most worshipped Hindu god.

The Kashmir Shaivism school originated and developed fully in the valley with the same name, among the beautiful surroundings of this country, as Kashmir is a tranquil and cold area, which gave birth to a calm, charming philosophical thinking.

It is said that people have created their own personal God, in accordance with their familiar images and in this case, we may even say that atemporal spirituality has crystallized happily in this region.

The wonderful spectacles of the natural phenomena in the valley seemed to be suffused with the feeling of the divine love that rules over all things in the universe.

This is why the Kashmir philosophers unlike the philosophers from most of the world, have given up all dogmatic disciplines, and “orthodox” ethics and have pleaded for several effective and pleasant practices in a system they named Shivayoga (the yoga of the union with Shiva) – a certain type of rajayoga, helped and assisted by the sentiment of a deep, intense love for God.

The life in the Kashmir valley taught the philosophers a simple, yet detailed path to reach the ultimate purpose of life. In the generous region of Kashmir, where a simple irrigation system ensured the necessities of life, the Shaivite philosophy was kept just as simple.

The Shaivite philosophy did not prescribe any “tortures” for the body or for the brain through painful mortification, and it did not prescribe exterior practices of self-imposed control of the mind, senses and breath, as it is said in other schools of Hindu philosophy.

On the other hand, the Kashmir Shaivism recommends a few precise methods of spontaneous meditation, free from any kind of repression and constraint of the mind or of the emotions.

These methods indicate how one can gradually sublimate the low, raw emotions and instincts through the practice of several meditation and concentration techniques.

The natural beauty of the Kashmirean valley has always inspired poetry and because of this, the influence of the majority of Kashmirean philosophers was also that of some remarkable poets.

The Kashmir Shaivism is the result of deep and profound experiences and meditations practiced by the aspirats who did not have to worry about physical or mental issues. Therefore, this line of practice usually had to be preceded by other stages of the yoga system.

According to the tradition of the Kashmir Shaivism, Shiva established 64 systems, of philosophies, some of them monist, others dualist and few of them monist-dualist. As some of these systems were lost, Shiva asked the sage Durvasa to revigorate the knowledge.

The sons of Durvasa, born through the force of the mind were thus designed to transmit the sysyems as follows: Tryambaka – the monist, Amardaka – the dualist and Shrikantha – the monist-dualist.

Thus, at a certain point, it is said that Tryambaka laid the foundations of the Kashmir Shaivism philosophy and practice. It is also said that Shiva himself felt the need to solve the conflictual interpretations of the sacred writings (agamas) and to cast away the dualist influence on the ancient monist doctrines.

In the years 800, it is said that the great sage Vasugupta was living on the mountain Mahadeva, near Shrinagar. The tradition goes that one night Shiva appeared in a dream and revealed to him the secret place of a great scripture carved on stone.

When he woke up, Vasgupta went to that place and found 77 lapidar verses carved on a rock, which he then named Shiva Sutra. Then Vasugupta revealed the verses to his disciples and gradually the philosophy spread.

The school of the Kashmir Shaivism or Northern Shaivism Pratyabhijna Darshana, (the doctrine of recognition), Trikasasana (The Trika system of trinity) appeared on this scriptural foundation.

Trika (threefold, triad) refers to the triple consideration of the divine: Shiva, (the masculine principle), Shakti (the feminine principle) and Anu (the individual soul), the possession of three sets of scriptures and of a number of other triads on which this system is based.

Kashmir Shaivism, Part 2

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PART 2
The Kashmiri Shaivite Literature is divided into three main divisions: Agama Shastra, Spanda Shastra and Pratyabhijna Shastra.

Agama Sastra includes the works considered of divine inspiration, particularly in the Shaiva Agama literature, including the Shiva Sutras a work of capital importance attributed to the sage Vasgupta or to his disciple Kallata (about 850-900).

This work develops the principles of Shiva Sutras. The main components of Pratyabhijna Shastra are Shiva Drishti, work of Vasuguptas disciple, Somananda and Pratyabhijna Sutra belonging to Utpaladeva (about 900-950).

After this, and parallel to it have developed other spiritual lines, of which we mention Kula and Krama.

Moreover, the Kashmir Shaivism can be understood only if one goes thoroughly through all its facets, because in truth it is said: “The mind is seen as a hierarchic (krama) family of agents (kula), which perceives spontaneously the true Self (pratyabhijna), with a creative power that can be perceived as pulsatory (spanda)”.

Abhinavagupta (about 950-1000) is probably the most prominent figure of the Kashmir Shaivism, as he wrote almost 40 works including Tantraloka, a comprising text on the Agama Shiva philosophy and ritual.

Kashmir Shaivism established as an important philosophical school due to the bright encyclopaedic works wrote by this great sage. The Kashmir Shaivism offers a rich and detailed understanding of the human psychic and a clear and distinct path on Kundalini-siddha-yoga as a path of self-realization.

Along its history, the tradition produced many siddhas, adepts of a remarkable depths and force. It is said that Abhinavagupta himself after finishing his last work on the Pratyabhijna system, entered into Bhairavas cave, next to Mangam locality together with 1200 disciples, just to disappear afterwards with them.

This Shaivite system is intensely monistic. It does not deny the existence of a personal God or of other gods. Nonetheless, it emphasises the practitioners personal meditation and reflexion and on his guidance by a guru (master).

The creation of the world and of the individual soul is explained as abhasa, Shivas quickening outside himself, in his dynamic aspect of Shakti, as as impulse, as vibration named spanda.

As Self of everything, Shiva is immanent and transcendent at the same time, and through his shakti he performs the five actions of creation, preservation, resorbtion, revelation and occultation.

The Kashmir Shaivism is not interested in worshipping a personal God, as it is attracted towards reaching the transcendental state of shivaic consciousness. As an esoteric, contemplative path, the Kashmir Shaivism also embraces jnana (knowledge) and devotion (bhakti).

The spiritual practice, sadhana, leads to the assimilation of the object, the universe, until the Absolute Self (Shiva) is revealed as being one with the universe.

The supreme purpose, freedom from bonds is sustained recognition (pratyabhijna) of the true individual self as being nothing else but Shiva.

There is no sinking of the individual self into God, since essentially they are one. There are three paths (upaya), stages of attaining the supreme consciousness. They are not sequential, but they depend upon the adepts level of evolution.

The first of them is anavopaya, which corresponds to the regular level of adoration, yogic effort and purification through the control of the breath. The second is shaktopaya, the preservation of a constant consciousness focused on Shiva through discrimination.

The third stage is shambhavopaya, in which the adept attains instantaneously the supreme consciousness through his or her unbending will or through the simple fact that the guru indicates the identity between himself or herself and Shiva.

There is also a fourth path, anupaya, “without means”, which consists in a mature recognition of the Self. On this path, nothing needs to be done, attained, or fulfilled, except for remaining in ones own being, which is Shiva.

The realization depends on sadguru, whose grace is the flower that crowns the sadhana (spiritual practice). Despite many renowned masters, the geographic isolation of the Kashmir valley and the late Muslim domination are responsible for its not so spread fame.

Relatively recently, modern scientists have brought to light the scriptures, publishing some of the surviving texts. Swami Lakshman Joo represented the original tradition (parampara).

Today, the various organizations from around the world promulgate the esoteric teachings of Kashmir Shaivism, all over the world. While the formal adepts of the school exist in unknown numbers, the Kashmir Shaivism remains an important influence in India.

Many adepts of the Kashmir Shaivism have left the war-tormented valley to find a new residence in Jammu, New Delhi and other places in northern India. This diaspora of Shaivite learned men serves still at the spreading of the teachings in new areas.

Shaivism – Legends about the Future, Part 1

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Going over Shiva Purana, this highly important text of the Kashmir Shaivism we find the amazing story of the civilization that preceded us, a story about the past life of our generation.

Here are stated with crystal clarity two catastrophes: one that caused the end of the Assures’ civilization (over 60000 years ago) and one that lead to the destruction of the cities of Indus by the Arien invaders.

This event, which occurred with more than 2000 years BC, marked the beginning of Kali Yuga, the age of decline of humanity, from which we are also a part.

Shiva Purana gives us indications about the conditions that lead to the decline of a generation of humanity at the end of each cycle. Therefore, one should look upon the story of the Assures not only as a reflection of the past but also as a prophecy of a possible future.

There is an obvious parallelism between the events, religious conceptions, ideologies, social and moral theories that caused the destruction of the Assures and those that characterize our societies.

The history of the Assures also tells us how we can prevent the disaster from happening, through our moral and social convictions and ideas. This history, if properly understood and applies, may allow many of us to cross safely the cataclysm and to be a part of the golden age of the humanity.

THE LEGEND OF THE ASSURES’ END
The Assures, people with a great level of civilization, presented in the scripture as fervent worshippers of Shiva and His symbol, the linga have created and built three undefeatable citadels, with the help of the architect Maya.

These citadels were as follows: one, on Earth, made of copper, the second between earth and heaven, made of silver, and the third in the heaven, made of gold. Here, as in other traditions, we encounter the symbolism of the macrocosmic body, present in all the three essential universes: material, subtle and divine.

Shiva Purana tells that the Assures were powerful people, with dark, long, curly hair, heroic, learned in the art of war, religious, open at heart and owners of a knowledge that included the use of solar energy and solar light for various purposes. They lived in their wonderful citadels, without caring much about the rest of the world. (cf. Rudra Samhita (1), 5.1., 10-78).

Shiva, principle of Time, the only measure of Space, is the only God that had the power of destruction and transformation. Therefore, He is the one the Gods turned to when they wanted to annihilate Assures and their wonderful citadels.

The Arien gods sought Shiva’s favors in order to be able to destroy the Assure citadels. Yet, Shiva, the God of the just and righteous, could not let Himself be dragged into this dispute.

“The Assures, He said, are without sin and are my respectful worshippers. I could destroy them only if they turned their back to me. Thus, the Arien gods went to Vishnu and He said: “you cannot destroy these citadels unless you obtain the help of the Master Shiva” the Arien gods organized then a great sacrifice in Shiva’s honor.

From the fire emerged numerous malefic and armed spirits (Bhuta). Although these spirits were all directed to the citadels, they did not manage to harm any of them.

Vishnu explained this new defeat thus: “as long as they worship Shiva, and His mysterious symbol, the phallus, all their desires are fulfilled and the vedic religion is threatened. You have to make things so as they denigrate Shiva, the only God who protects them, and the only God who can destroy them.” (cf. Rudra Samhita, 5.3., 30-50.)

Introduction To Shaivism, Part 2

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PART 2
These branches of the Shaivite tradition have been brilliantly unified and synthesized by the illustrious personality, the greatest man of this system, the sage Abhinavagupta.

His most important work, Tantraloka, is written in verse and unifies all apparent differences between the Kashmir Shaivism branches or schools, offering a coherent and complete vision of the system. Realizing the difficulty of such a work, Abhinavagupta also wrote a resume, in prose, named Tantrasara (“The Supreme Essence of Tantra“).

Abhinavagupta is said to have been a manifestation of Shiva. Even today he is accepted as one of the greatest Hindu philosophers and aestheticians.

Although India has had quite an impressive number of aestheticians, Abhinavagupta remains unique through his brilliant synthesis of all the visions and theories of the Kashmir Shaivism, offering them a broader, vaster perspective.

Abhinavagupta was born in 950 AD and lived until the XI-th century. It is said that at one point he left with a large group of his disciples in a cave to meditate, and that he never returned, as he translated into another dimension.

Ksemaraja continued Abhinavagupta’s work and he was also Abhinavagupta’s most important disciple.

Then, gradually, the secret tradition of the Kashmir Shaivism became extinct in this area. It flourished a little bit in the south of India, 300 years later, where there were several great sages: Jayaratha, who condensed Tantraloka, and the visionary Bhattanarayana, the author of the poem Stavacintamani (The Mysterious Sanctuary Of The Precious Gem Of The Divine Love).

Finally, the last to continue this famous and spiritual lineage of the Kashmir Shaivism was Swami Brahmacharin Lakshman (Lakshmanji), who lived until 1992.

From certain respects, the Kashmir Shaivism is very closely related to authentic Christianity. In the Kashmir Shaivism, as in Christianity the accent is laid on the divine grace (the Holy Spirit of Christianity) and on the awakening of the heart.

There are testimonies according to which Jesus was in Kashmir from the age of 12 until he turned 30. There are documents discovered in Kashmir that testify to this fact. Nonetheless, there is a striking resemblance between several aspects of the authentic Christian tradition and the Kashmir Shaivism.

The Kashmir Shaivism also has important Tantric influences. Here, just as in Tantrism, we find the idea that all things are mysteriously and closely interconnected, as in a holographic model of the universe.

Thus, the whole universe is envisaged as a gigantic net of virtual resonances that are established between each point (atom) of the universe and all the other points (atoms).

Knowing in-depth one single aspect (atom) of the universe, we are then able to know the entire universe, because all is resonance. At this stage, resonance is a concept more and more debated, of a growing importance in our contemporary culture and science.

In yoga, the contribution of the yoga teacher Gregorian Bivolaru is essential because he introduced for the first time the present concept of resonance in yoga, which allows us to acced to a superior level of knowledge and a very precise and clear structuring of the entire yogic system, as well as of the Shivaism system.

History and Tradition In Shaivism

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Motto:
“The game of the universe’s birth and disappearing is an act of the Supreme Being’s will, which is above the substance (pradhana) or soul (purusha), above manifested (vyakta), unmanifested (avyakta), or time (kala).

The time of the Supreme being is with no beginning and no end, the time and the absorption of the universes is never ending.

In the moment of absorption there is no day, no night, no space, no earth, no obscurity, no darkness, no light, nothing beyond the Being Itself, nothing beyond the perceptions of the senses and the thought.” (Vishnu Purana, I, 18-23)

Shaivism, tradition of the old dravidiens, has remained a folk tradition along the centuries. Shaivism goes through eras, and temporal cicles.

The metaphysical, cosmological and ritualistic conceptions it presents have been kept by the wandering hermits, named with great disrespect yati (wanderers), vratya (people outside any caste) or ajivika (beggars) by the invading Arians.

Shaivism is not an unique, hierarchic system. It involves several traditions, great or small. In its largest sense, shaivism is life itself.

According to the millenary Purana tradition, the destruction of the humankind can occur only when its reason of being is overcome, when the people have become perverted through the mingling of races and when the tradition of the occult knowledge can no longer find a recipient to be received and transmitted further on as a spiritual heritage.

To the degree to which certain people will know how to reverse the tendencies of the modern world, rediscovering the ways of life and thought that are in accordance with their true nature, the apparently inevitable term can be delayed or at least several people can escape the cataclysm and be an active part in the formation of the future humankind and the new golden age that is supposed to come after the next planetary cataclysm, as the shaivism writings indicate.

Consequently, it is useful for any person to try and “isolate” himself or herself from the low temptations of this world and to find again the values and virtues in which the esoteric teaching has preserved the genuine rules and principles.

After these writings (agama), our survival as a species depends only on the rediscovery of the moral religious and social conceptions of the Shaivism, in the light of truth.

The shaivism teachings are the germs of the golden era of the humankind-to-be. Just the same, a whole series of spiritual lineages come to life after a long time of slumber.

Mahayana Buddhism, Tibetan Buddhism got to reincorporate various philosophical, ritualistic and even erotic aspects of Shaivism, and thus it become again to a certain degree part of the ancestral tradition.

Thus, it offers an alternative path. During the first centuries of the Christian era, the mystical, eliberating Christianity of the early Gnostics gradually transformed into a dogmatic, so-called puritan religion, which gradually went astray from Jesus teachings, just as in India for example dogmatic Vishnuism gradually took the place of the authentic Shaivism.

The recent appearance of numerous texts of the Gnosis, which are very close in sense and meaning to the Shaivite conceptions and to the Gospels the Church declared apocryphal constitutes a fortunate prediction for the future.

What actually happened, on a deeper level was simply the replacement of the so-called religions of acceptance with the so-called religions of denial, in this case denial and acceptance referring to the human vision on the universe and on life.

Unlike the rest of the spiritual lineages, Tantrism – in which Shaivism is a peak – and to a certain extent Taoism were paths that always asserted: “Everything (the universe) is Divine Consciousness”.

Our present age has certain indications according to which we have reasons to believe that there is a return to the Shaivite and Dyonisical values. This fact may announce a spiritual “escape” from the brutal end of Kali Yuga.

One of the most important phenomena of our age is the reunion of scientific research and cosmological theory, an effort to understand the nature of the world in which there is a continuity between the physical, metaphysical and spiritual levels and is opposed to the dogmatism of the religions inspired by Arihat.

The end of Kali Yuga is a time particularly auspicious to seeking the genuine science.

“Certain people will attain wisdom in a short time, because the merits obtained in one year of Treta Yuga can be obtained in one day of Kali Yuga” (Shiva Purana, 5.1., 40-40).

“At the end of Kali Yuga, the god Shiva will manifest Himself to re-establish the just path in a secret and concealed form.” (Linga Purana 1.40.12)

The gate leading on the path of wisdom is opening. Will people have the right discernment and the courage to become involved and to slow down the time?

The Cycles of Humanity According to Shaivism

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According to a theory named in Shaivism determinism (niyati), the development of the universe and galaxies as well as that of the species and individuals is determined through temporal cycles.

The civilizations are born and become extinct in accordance with ineluctable rhythms. This is why, most of the times, we can understand the history of humanity only in report with the length of the cycles that determine the life on earth.

The first study of the creation is that of the void, the recipient we could call eternity, because here there is no measure, no length, no before or after.

There is only the Primordial Energy, which, through vibratory waves with direction and length will give birth to the rhythms through which the perception will create the dimension of time, the measure of space and in the same time the structures of matter.

This is why in the Hindu iconography the creation of the world is represented symbolically as produced by the rhythms of Shiva‘s tambourine and through His dance.

For a person, the perception of time is determined by his or her vital rhythms, influenced in their turn by the movement of the sun, moon, and earth, which determine the length of the cycles, years, nights and days.

As perceived by the human being time corresponds to a purely relative length of time, involving a center of perception (the person in question) in a particular world, which is the terrestrial world itself.

Because of this, the “human” time is the only unity of measure that is accessible and understandable to us. Rapported to it, we may estimate the time of the universe, which is, from the perspective of the creative principle only the dream of a day, just as the time of certain atomical universes represents to us only fractions of time.

The laws that govern the development and decline of the universe in its entirety are the same with those that govern each of its parts. This is the reason why we are able to establish a relationship between the time of the universal body of the universal Man, Purusha, and the time of the human being, who is an image, a small-scale model, a reflection of Purusha.

The life of a person is not shorter or longer than that of a God or of the universe. Its length is different only relative terms, as the value of time is given only in rapport with a particular system.

As Linga Purana (writing in which we find precise calculations of the lengths of time of the various cycles) indicates, from Kashta (literally blinking, approximately 1.5 sec) until the length of the universe itself, “Brahma‘s life” or the universe’s life is divided into one thousand great cycles, named Maha-Yuga or the Great Year.

The Maha-Yuga during which the human being appears and then disappears is divided in more than 71 cycles, of Manvantara (approximately 1000 years). Manvantara represents the cycle of a Manu, who gives birth and governs humanity.

Each Manvantara is again divided into 4 ages, or Yuga-s, presenting a gradual decline of spiritual values, in the favor of material progress. Each such age or Yuga is preceded by a period of rising, and is followed by a setting.

These periods of transition (amsha) from the beginning and end of a Yuga last one tenth of the entire period of a Yuga, whose relative lengths are as follows: 4 (Krita Yuga), 3 (Treta Yuga), 2 (Dvapara Yuga), 1 (Kali Yuga) (cf. Linga Purana, 1.4., 3-6).

The first age, Krita Yuga, is the time of divine knowledge and wisom, corresponding to the golden age from Hesiod writings. Then follows Treta Yuga, or the age of the 3 ritual fires, the age of rites, and also of sedentary, agrarian and urban civilization.

The third age, Dvapara Yuga is the age of doubt, which gives birth to contestatary religions and philosophies. The human being loses the sense of the divine reality and becomes distant from the natural law. Then comes the fourth age, Kali Yuga, the decline period of the contemporary humanity, whose dawn we are living at this time.

The work Linga Purana, having as system of reference the human years, manages to present with amazing exactness the dates regarding the present Manvantara. According to the Hindu calendar, if we consider the beginning of Kali Yuga in year 3012 BC and making the necessary calculations, the dawn of Kali Yuga lasts 504.6 years and begins with year 1936 AD.

Thus, we live during the dawns of the age of spiritual decadence, Kali Yuga. These times began, as we mentioned already in 1936 and will end in 2442. According to the Shaivite tradition, since the earth began to be inhabited there were several civilizations living here.

Each of them had their moment of glory, of developing the science and technique and of knowledge. According to this work, we are part of the seventh humankind. Shiva Purana transmits to us, across the millennium the circumstances in which the preceding civilization ended.

This story is a message that we will have to consider with utmost seriousness, in order to learn from the mistakes of our forefathers and in order to avoid making the same mistakes that lead to their destruction.

An Introduction to Contemplative Sex

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Before starting to learn and practise any mystical sexual ritual, it is necessary to know some
general aspects about mystical experience during lovemaking.

To attain mystical experience during lovemaking the mystical literature recommended that one fix, hold, stop, interrupt, contain, or stabilize thought. So, one should approach sex with an empty mind,
a void mind, no mind, original mind, even mindlessness. But be careful! You don’t have to misinterpret the instruction “interrupt your thoughts”. It has often, very wrongly, been taken literally to mean that mystics shun all mental activity and feature instead a blank, unaware, unconscious, numb, nonfunctioning state of mind, one which
has closed out the world and locked away life.

What is really being recommended is that one should stop a particular type of thinking: the verbal, judgmental, conceptual, theoretical, labeling, evaluative, representational, running-internal-commentary-to-oneself type of thinking. This is thinking in which one’s every experience, perception, or sensation is subvocally stated in words, given a positive or negative philosophical valence, explained to oneself according to some theory, affixed with a name, and linked with other conceptions by an abstract system of verbal rules of language called logic.

This mode of thought is associated with the left hemisphere of the human brain and generally takes the form of a subvocal monologue or dialogue. It is only this sort of thinking that mysticism rejects.

At the same time that one stops verbal thinking in mystical sex, one is completely aware of what is going on. Mysticism recommends that one fully, totally, directly experience and participate actively and creatively during lovemaking.One is completely awake, aware, involved and absorbed – but without describing every part of the experience to oneself in words as it’s going on.

In mystical intercourse, lovers are more mentally aware, able to concentrate and get into it, by virtue of the fact that they are not thinking, because the direct perception of whatever is happening is no longer filtered by what we usually call the rational mind.

Mystical intercourse favors the creative, perceptive, intuitive, feeling of experiencing directly. Without describing every sensation to oneself, without thinking,”Oh, that is good!” one just feels the physical sensations that occur.

In conclusion, during mystical lovemaking men and women are open to sensation, perceiving it without evaluating it.

Can you do this as well? You will learn if you follow us!

PART 2 | PART 3

Lovemaking with Continence vs. Typical Lovemaking, 1

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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.

USUAL ORGASM TOTAL SUCCESSIVE ORGASM
(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”

Contemplative Sex, Part 2

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THE EFFECT OF SEXUAL CONTEMPLATION IS THE ENDLESS ORGASM

The profound meaning of the sexual YOGA cannot be understood unless we understand the basic principles of TANTRA and TAOISM.

The TAOIST doctrine is based upon the idea of being in harmony with TAO (the Supreme Principle). It is “man-in-profound-and-conscious-relationship-with-his-environment”. This vision opens the senses and thus reveals the contemplative side of the sexual experience.

This is called dhyana in TANTRA. Both TANTRIC YOGA and TAOIST YOGA stress the importance of controlling the breathing, because the rhythm of breathing determines the expansion of perception. The crucial importance of breathing is one of the important keys for understanding this approach.

The perfect control of breathing (Pranayama) is attained when its rhythm is spontaneously stopped without resulting in the disappearance of life. This is done by letting the breath flow in and out freely, without any interference, but with a keen and continuous awareness of the process.

The breath starts to slow down to such a degree that the movements of inhalation and exhalation are almost imperceptible: the breathing seems to be immobilised.

The way we breathe defines the way we experience and lead our lives. This imperceptible, immobile breathing defines a non-capturing attitude towards life (WU-WEI), a detached non-action in the sense this term is defined in Bhagavat Gita: action with no ego-involvement.

The immobilisation of breathing leads to the disappearance of the mind-patterns (VRTTI-S), which leads to the immobilisation of the orgasm. Yet the meaningful idea both for breathing and for orgasm is not “immobilisation”, but “not being aware of” (in the sense of being totally effortless).

Just as the contemplation of breathing slows it down almost to immobility, the contemplation of lovemaking slows it down up to suspending it into an endless orgasm.

The slowing down of the body processes has no value in itself: they are just the outer sign of the disappearance of “ego”; the ego forces and pushes the pleasure instead of letting it take its natural course.

The orgasm is spontaneous when it happens by itself, in its time, and when the movements of one’s body are dictated by a need to “respond” rather than to “demand.” The active sexual intercourse is just an imperfect imitation of what should happen by itself in an attitude of non-interference.

From the point of view of contemplation, the sexual love is a revelation. Long before orgasm, the sexual upsurge manifests as a psychic exchange of warm love that radiates between the lovers.

This warmth is so powerful that they feel as if they would ecstatically melt into each other. Thus, the sexual appetite transforms itself into the most tender and respectful love that can be imagined.

PART 1 | PART 3