Transformation of Sexual Energy

In the process of self-realization the highest goal,  identified with the arousal of Kundalini, is recognized as a microcosmic version of the feminine power of Sakti. The tantrikas identify the power of Sakti with Cosmic Consciousness, since she projects the biunity of male and female principles
In order to realize this, the discipline of Tantra-asanas (sexo-yogic postures) has developed into a formidable series of psycho-physical practices requiring the same type of discipline as meditation. According to tantra, the Kundalini Sakti can be aroused by the practice of tantra-yoga-asanas, as it asserts: 'One must rise by that by which one may fall.' What on the cosmic plane is fusion of polarities is, on the biological level, the sexual union of asana - not sexual 'intercourse' as commonly and wrongly stated.
Through the ages, the sex act has been generally associated with procreation or gross physical satisfaction. Tantrikas, however, realized immense potentiality of sex energy, and through tantra-asanas, transformed the energy of sex and freed it to a plane of cosmic awareness. Sex is seen as divine in itself, and a source of a vital energy capable of acting with tremendous force on the physio-psychic state which in turn reacts on the higher cosmic plane.
In Kundalini-yoga the kinetic flow of Kundalini Sakti, which in the ordinary course is in a downward direction, is made to reverse to an upward flow, finally to unite it with Siva, Cosmic Consciousness. To this end, the physiological functions of the body also undergo progressive transformation.
The ritual of tantra-asana is performed with a partner of the opposite sex. The female participant is seen as the reflection of Sakti, the dynamic female principle of the universe. The 'devout woman' epitomizes the entire nature of the eternal feminine. Prior to the commencement of the ritual, a choice of environment and determination of propitious time and hour, are made with the help of a guru. It is ideal to have initiation from a Bhairavi (female guru). Tantrikas stress the need to perform rituals in solitary places in an atmosphere free from disturbance and pollution. The acts of bathing, dressing, sitting for worship, offering of flowers and other ritual ingredients, along with rities like nyasa and bhuta-sudhi (purification of body and elements) are performed to prepare the right at mosphere.
In the Pancha-makara rite, the nude female worshipped is no longer regarded as flesh and blood but as a goddess, as Sakti who embodies the fundamental forces of the cosmos. 'The transference of divinity is not something which is detached from the real but is within the reach of experience. The man and the woman both are parts of a drama to which they conform in perfect lucidity. Their interplay is a complementary movement of thought and feeling; there is no place for abstraction here, but only constant reference to a tangible human condition. Hence the experience of the transubstantiation of a woman into a goddess is viewed as a very special revelation of reality which can be seen, felt, and apprehended in no other way than what it is. Lady
The man and woman encounter themselves in one another; in doing so more completely does one relate to one's inner self. This continuous activity of 'seeing' into one another through the various ritual acts climaxing in sexo-yogic-asana plunges the group into an anonymity in which personal ego-sense is dissolved for the acceptance of the common goal. By the process of ritual projection, the adepts are imbued with divinity until both the make and female, who represent the dialectical principles, achieve an existential awareness of unity similar to the symbol of the circle: " So ' ham : I am He" or " Sa ' ham : I am She", for "There is no difference between Me and Thee."
Sexual energy is also tapped through Hatha-yoga and other processes such as Padmasana, Siddhasana, Yoni asana, Rati asana, and by means of certain mudras, the most important being Vajroli, Sahajoli, Yoni, Khechari, Asvani and Mahamudra. Through bandhas, contraction of the pelvic region is also possible, the most effective being the Uddiyana and Mula-bandha.
Love God Asana is meant for the control of the body and mind, to permit the free flow of psychic forces through the physiological mechanisms. It is a unitive, contemplative way, an altered state, through which a new reality evolves, a new unit comes into existence in which the old two are lost. 'Sexualtiy and spirituality become two ends of one energy.' As Rajneesh remarks: 'Tantric sexual union is falling in love with the Whole Cosmos, it is a total surrender to the Whole Cosmos.' In surrendering we become feminine, the feminine depths of our psyche then dissolving, transcending - a  total
experience of oneness - and a tremendous energy is released.  From the tantric point of view, the consummated human being is man and woman fused into a single unit. When the idea of basic unity, that the two are inseparable, emerges, the state of ananda, of infinite joy or perpetual bliss, is reached. This state of bliss is the closest approximation one may experience to the state of liberation. The inner life-force is aroused to its full potential through the mystic process of awakening the Kundalini Sakti.
One who has attained transformation, a spiritual rebirth, has no more desires. All external aids become symbols of phases and forces. They are no more than 'links' of different parts of the whole, and all the means that we require to reach the ultimate goal, however high, lie within us. "What need have I of an outer woman: I have an inner woman within myself," as tantra says. When roused, Kundalini, the 'inner woman', shines like 'millions of lightning flashes' in the centre of the sadhaka's body. He then thinks that he himself is shining like everything that is reflected. He looks upon the entire objective world that is reflected as surging within him.'
Sometimes the use of psychedelic preparations is prescribed to attain the desired result. Swami Satyananda's remarks on this method are pertinent. Another  method of awakening according to Yoga is through herbs. In Sanskrit, the word is Aushadhi, but it should not [be taken to] mean drugs. Through herbs either the partial or the fuller awakening can be be brought about; either the awakening of Ida or Pingala, or the awakening of Sushumna which means the entire, total awakening... That is known as Aushadi. But it is also said that the herbs which should be used to awaken this potentiality, or this life-force in man, should be understod or should be got only through the Guru, not without a Guru. Because there are certain herbs that awaken Ida and there are others that awaken Pingala only; and there are those that can even suppress both of these two, so that you can go to the mental asylum very quickly! so Aushadhi or the herbal awakening is a very risky, a quick but unreliable method. It should only be got from one who is a very reliable person, and who knows the science very well.'
'In the case of drug-induced states - especially the first few instances - the trip is likely to be highly uncontrolled. The individual will find himself hurled into some far-flung region of inner space, with little chance to absorb or even notice the intervening regions. The drug takes his awareness, as it were, and flings it out to an unfamiliar realm of consciousness. Without adequate preparation, the traveller feels totally disoriented... Finally, with drugs, the trip is of limited duration. One always comes down, or comes back.'
Some  Western observer has written of the question of drug use: 'Persons who practice mantra meditation have been found to show evidences of increased integration in their life activities. For example, one study reports that eighty - three percent of a large group of drug users practising this kind of meditation gave up the use of drugs.
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