Tantra - Let's begin from the beginning.....

It is stated or implied in the "book religions" (Christianity, Judaism, etc) that sex and/or sexual energies are the cause of the supposed fall of man, dating back as far (within said book religions) to the supposed temptation of Adam by Eve (another story altogether there, for another time. Sexuality, therefore, is considered taboo in many religious paths and this accordingly represents a rejection of creativity, spontaneity, self-acceptance and therefore spirituality. In actuality, sexuality should be seen as a source of foundational strength as opposed to weakness and, by integrating sexual energies within aspects of oneself, a person often notices a significant change within themselves and within their environment. Now with Tantra this is not seen as a physicality as in other, more westernized beliefs; instead, it becomes a philosophy and even a spirituality all of its own. For our purposes, Tantra can encompass many concepts; Tantra itself, Heirogamos and even the Alchemical "solve et coagula". Sexuality is a natural part of the human anatomy and therefore sex magick is a natural part of spiritual realization. We'll look at this in two aspects, the physical and the spiritual.

Physical...

The complete range of an individual's sexuality can be revealed in varying forms. If we ignore our own sexual nature and fail to acknowledge our life force, then the negative aspects will make themselves known in other realms of our lives - this is nature's attempt at leveling out our aspects to the point where interaction with others then becomes essential; this need will make itself apparent in any one of a number of ways, for there are many aspects of sex and sexuality to be interpreted and understood.

Most people have experienced sexuality at some point in their lives, be it mundanely or spiritually. Some people welcome these for their intensity and excitement; some people fear them as they induce guilt and shame but, perhaps more so than with any other type of aspect within life, they always intrigue. These "sensations" get our attention and "seduce" us into taking notice of our inner world.

In Freudian theory the libido, or life force, is conceived of as sexual in nature. The purpose of these sensations is to allow the disguised fulfillment of a repressed wish, often sexual in nature, which must not be gratified directly. The presence of a psychic censor has been posited, which does the work of disguising the sexual content so that the "host" will not be made afraid by but, instead, awakened to, the rawness of his or her own impulses and desires. This is how Tantra can function as the "keeper" or "awakener" of Heirogamos. So, in a paradoxical way, the overt sexuality within a given scenario poses a special problem in the classical approach because, by theory, it should not happen.

Now to the introduction of spiritual aspects... Sexuality is an instinct which carries the force of attraction, connectedness, Eros. It functions biologically to assure the preservation of the species. In adolescence it erupts onto the scene and serves to pull the individual out of the family constellation and into relationships with others. There exists an unusual connection between the subconscious and sexuality. Most dreams occur during the REM (rapid-eye-movement) state of sleep. During this period muscular control is lost from the neck on down - a type of natural paralysis, which gives way to the physiological aspects needed, such as relaxation, excitement and anticipation. As such, this can act to further the experiences/sensations and, also, the usages/practices of any application of

Tantra.

Those competent in Tantra may experience the same "symptoms" as one would in a dream state; this is to induce a biological protection against pain while having them - imagine what it would be like to be in bed with a partner who was dreaming of fighting if they enacted the dream with you~! Interestingly though, even during this paralysis the genital region is activated; erections are noted in the male and vaginal stimulation in the female. It is as if sexual energy provides the subtle backdrop for all applications and overt sexuality emphasizes this general dynamic; certainly a strong corroboration of Sigmund Freud's view of the sexual underpinnings to life itself could be obtusely placed here.

If we look at this situation metaphorically, the individual is in a psychic position where he or she may have the feelings but not act on them at the mundane or motor level. This illustrates a push to containment of feelings and not acting them out - in other words, a move to the symbolic. The Tantra may thus function in a way similar to sexuality itself does in the outer world; it draws one into relationship, but this time into a relationship not only with the inner world of the world of images and symbols but also to the astral world, the world of connections, bonds and linkages. As we move into the lessons of Tantra, one must remember to take this compensatory function of Tantra into account, so, the first question that should be asked when an experience or sensation occurs is "What is the conscious situation regarding sexuality?" If one is not sexual in daily life is this Tantra simply compensating for this lack of sexuality? Here, sexuality may have fallen into the unconscious because it has been frustrated in outer life. Since it is an important drive some relation to it will always be important and, once this is established, the details of the experience itself will give the clues to its interpretation, meaning and spiritual practice.

The action of the experience may suggest which pole of the instinct/archetype continuum is being expressed. Some clearly point to the instinctual side of the equation by expressing intensity, feeling and passion as the primary ingredient. Here it is the animal aspect that is being addressed and its role in one's life. Some speak to the archetypal side of the equation by emphasizing union or a matching and harmony between two individuals, either on a mundane or astral level. At its deepest level, this type expresses the alchemical conjunction; a nexus if you will, the premier image of the union of opposites. In these cases it may then be heralding a reconciliation of a pair of warring opposites. Needless to say, aspects thereof may be utilized for any given situation or circumstance but should only ever be utilized in reverence and never abused or misguided.

One almost feels that these are not really sexual acts at all, but simply use sex as an activity in which two beings are engaged. Other more subtle images pointing to this symbolic understanding of it may be that of a dance or marriage, taking of power, or the act of empowering. Of course most portray a combination of the two poles and so the interpretation should take into account all aspects: sex as sex itself, sex as union and connectedness, or Kundalini for empowering. It should be remembered that at the broadest level sexuality refers to attraction and union with what may be felt as a polar opposite. This may be positive as it points to the need for or the presence of some type of psychic completion in the individual, but it may also have negative connotations by pointing towards an involvement in, or attraction to, dynamics that block or hinder psychological growth and true relatedness. Similarly the visual pun of "getting screwed" may reflect an aggressive act, in the same way that rape is not a sexual act but a hostile one. Again it is the details of and associations which determine its positive or warning message to the practitioner.

In Tantra we are taught that simply by sitting face to face with a partner - and using the method of circular breathing - then we are indeed making love to each other without physical touch. How? Well, consider; if your partner exhales as you inhale sitting face to face then you are indeed becoming more intimate with their energies emitted. As they breathe you in you are doing the same with them. However, in saying this, it should be realized that to be competent within the physical realms can only lead to enhancement in the spiritual realms. Don't feel pressured though - as practice grows so too will each individual's technique.

Let's examine for a moment - what is the identifiable causation/s in the dreamer's life? Are they ones they know specificaIly? If so, then one moves to a more objective interpretation of the experience and at this level it may be telling you something about the actual outer relationship. Since it can attempt to tell us something new, is the person aware of sexual feelings toward the person in the role or vice versa? If not, then this may be compensating for this lack of awareness. If the individual is aware of such feelings, then it may be important to ask why this information is being emphasized at the time.

In analysis thus far, either the analyst or the analyzed may have sexual sensations, feelings or imaginings about one another. This should not be surprising since sexual feelings are often elicited in any relationship that has a modicum of emotional depth. In this most vulnerable of relationships though, care must be taken so as not to overly sexualize the relationship. One must attend to the reality of the feelings if they exist, but they must also be contained and not acted out so as to find the deeper aspects of what is being sought. It has been suggested that sexual repercussions of the practitioner with another are always an attempt to bridge an emotional gap between them. It is highly advised that the role of Slave be NEVER taken out of context and should be remembered by all concerned that the role of Slave is an important one and that it is one of honor which demands respect. So, as suggested earlier, if sexual attraction occurs it hints at some unknown value in the area of relationship which is attempting to become conscious. At the subjective level one may be trying to unite with the "therapist within" or the healing energy of his or her own psyche. The Tantra thus may announce the presence of a transformative process in the unconscious paralleling the alchemical drawings that were used to illustrate the various phases of the transference.

All in all, sexuality is but one aspect of the whole personality. We can make Tantra happen, just as we can make it disappear. It may be the "royal road" to observing the vicissitudes of this sometimes wily instinct and, yet, we must always stay aware that the unconscious is quite capable of using sexual practice to symbolize the non-physical processes of union, connectedness, and integration so, as should be remembered with all Tantra, the key to the analysis of the sex lies in keeping it in perspective with the uniqueness of the total personality in all of its many facets, feelings, and forms.

As a very brief review for those students not familiar with the term, in most Pagan religions the union of Goddess and God, Spirit and Matter, Yin and Yang, is a central element of the religion, and this is normally portrayed in terms of romantic/sexual union. This is described as the Divine Marriage, or HIEROGAMOS, and it figures in Pagan thought at a number of levels including the cosmic level where the union of Goddess and God creates and sustains the Universe, the personal level where the union of Spirit and Matter, and the interaction between them, and it is this that holds the key to personal spiritual growth. This is the nature of the Alchemical Wedding, the Wiccan Great Rite, and a host of other traditions which depict the union of the Lower (physical) Self with the Higher (spiritual) Self in sexual terms, and which identify this internal process and the individual with the cosmic forces.

According to the philosophy of Tantra, the entire universe is a manifestation of pure consciousness. In manifesting the universe, this pure consciousness seems to become divided into two poles or aspects, neither of which can exist without the other. One aspect, Shiva, is masculine, retains a static quality and remains identified with unmanifested consciousness. Shiva has the power to be but not the power to become or change. The other aspect, Shakti, is feminine, dynamic, energetic and creative. Shakti is the Great Mother of the universe, for it is from her that all form is born. According to Tantra, the human being is a miniature universe. All that is found in the cosmos can be found within each individual, and the same principles that apply to the universe apply in the case of the individual being.

In human beings, Shakti, the feminine aspect, is called Kundalini. This potential energy is said to rest at the base of the spinal cord. The object of the Tantric practice of Kundalini-yoga is to awaken this cosmic energy and make it ascend through the psychic centres - the chakras - that lie along the axis of the spine as consciousness potentials. She will then unite above the crown of the head with Shiva the pure consciousness. This union is the aim of Kundalini-yoga: a resolution of duality into unity again, a fusion with the Absolute. By this union the adept attains liberation while living which is considered in Indian life to be the highest experience; the union of the individual with the universe. In Tantrism the state of ultimate bliss is a transcendence of dualities malefemale, energy-consciousness and Shiva-Shakti.

The principal gods of Tantra include Shakti, Shiva, and Kali. Each should be considered not as a living individual but as a representative of the focus of the human mind. Shakti represents the icon of the symbolism of the bright side of the Tree of Life. Shiva represents the icon of the symbolism of the dark side of the Tree of Life. These are highly simplified descriptions of the very complex transcendental symbols they represent.

Within these icons are many more icons representing "sub-deities" such as Kali, one of the icons of Shakti representing the glyph on the Tree of Life known as Geborah. Kali thus represents the great celestial surgeon, trimming useless material from the emotional and intellectual mine of mankind. The glyph or symbol known as Geborah further represents the sixth brain circuit of the human brain. When "earthed" or grounded in science and a more mundane knowledge of how our brain and body functions, the goddess Kali becomes a much richer and more functional icon representing not imaginary god powers but real human powers which can be used by each individual. Thus, the use of such icons such as the goddess Kali allows us to use a shorthand method of talking about our own abilities, powers, and godhood.

We are each gods, learning our jobs and abilities. Just as children learn the roles of maturity, we have little awareness of our mature role as gods. The child plays at being a doctor or lawyer, fireman or farmer, but never actually believes they are or will be. It is just a role and fun to copy what is imagined as reality. When the reality of 20 hour days and the terror of medical internship are encountered as an adult, the child quickly grows up and the play is realized for what it really was. When the budding lawyer encounters night after night reading through legal precedents and writing volumes of "boilerplate", the childhood image of glory fades into the reality of hard work, nuts and bolts, bed pans and vomit, mud and dirt, and very little real glory.

The job of growing up and becoming is not anything a child can imagine. Nor would many professionals become engineers, chemists, doctors, etc., if they knew in advance what it would take to attain that goal and then what it would take to maintain that status. Such is the situation of becoming a god. Just as the child has the doctor in them, you have a god in you. It is up to you to liberate your godhood.

Kali represents a specific sephiroth (single point) on the Tree of Life and Shakti represents an overall characteristic of the Tree of Life. Since Shakti is the principal goddess of the study of most forms of Tantra, it is not surprising that Shakti is seen as representative of the sexual energy of the bright side of the Tree of life. As the symbol of the sexual energy of humans, Shakti shines forth from the symbols of the Tree of Life with intense energy and beacons from sephiroth to sephiroth through the paths connecting the individual aspects of the Tree of Life.

The energy of Shakti flows throughout the Tree of Life and is represented by the sephiroth Daath, also called the hidden sephiroth. Daath is present throughout the Tree of Life and it is said that wherever the student is focused on the Tree of Life, there also is Daath and the powers represented by Daath. The word Shakti could have been exchanged for the word Daath and the image of energetic support would not only have been the same but even more empowered; thus, Shakti is the goddess of Tantra for a very good reason. Tantra uses the energy of human sexuality to reach and liberate human higher spiritual powers (among many other things Tantra teaches).

Shiva, representing the dark side of the Tree of Life, is often used to guide religions or methods of attainment that are often considered as using darker or even evil powers. Voodoo, Satanism, wizardry, and other religions considered to be worshipers of evil methods often use Shiva or a Shiva-like god as the principle god of their work. By no means is Wicca any more evil than Christianity, in fact, Wicca is a natural earth religion and predates most or all other religions. Nor are Satanism and witchcraft intrinsically evil. Satanism is a reaction to Jehovaism and has killed or harmed far fewer people than so called Christian religions - more people have been killed in the name of some allegedly "good" god than have ever been harmed even slightly by Wicca, Satanism, witchcraft or other arcane methods. It would be impossible to estimate how many humans have died at the hands of "well-meant" Christians. It is impossible for me to read the teachings of Christ and then imagine killing a fellow human in the name of those same teachings of that kind and gentle fellow human from Nazareth. But that has been done, is being done, and will continue to be done! Christ must be horrified at what is being done in his name. But this is only incidental to this topic.

Shiva, at least, represents a straight Alpha Male characteristic to his godhood and is a forthright symbol of a specific methodology. It is difficult to misrepresent the macho methods of Shiva and such methods of attainment have always enslaved the woman to the needs of the male. Such enslavement is a trap for both male and female but the slave owner seldom sees the trap and believes they are free. No one is ever free when tied to slavery either as slave or slave owner. Shiva makes no bones about the strength of being the slave owner and never comes to grips with the trap of slavery. When the guidance of Shiva is used without the trap of slavery, the strength of Shiva is empowering when used in conjunction with Shakti. Only together can Shiva empower humans to higher powers without slavery. Only sharing brings empowerment at the highest levels. Shakti alone brings high powers but Shakti and Shiva together bring powers that reach higher and can bring attainment to the highest possible levels.

Each sephiroth on the Tree of Life (there are ten sephiroth) represents a different brain circuit of the human brain. Each sephiroth is described in such a way as to agree with the more recently discovered scientific descriptions of human brain functioning. Thus, the Tree of Life is firmly rooted in reality and is a functional symbol set. As noted above, the symbol known as the Tree of Life consists of a sub-set of symbols known as sephiroth. Each of these sub-sets contains subsets describing the powers and characteristics available within the sephiroth and Tree of Life. For instance, Kali, the sub-set of Shakti that destroys useless aspects of the emotional life of humans is representative of the sephiroth Geborah.

Geborah is representative of the ability of the human brain to control the health of the human body. As Jung says, "from here come beasties and demons", clearly indicating the harshness of the sixth brain circuit represented on the Tree of Life by the sephiroth Geborah and further represented in Tantra by the goddess Kali. The goddess Kali has many sub-sets of abilities beginning with the representation of her many arms (usually nine arms), each of which has a specific job to do, or specific meaning, or representative aspect of the methods of attainment. Thus are all the abilities of the human brain listed in the shorthand method represented by the many gods and many aspects of gods of Tantra. The Tree of Life lists the abilities of the human brain through the shorthand method of sephiroth, paths, and gods supposedly empowering the sephira and paths.

To quickly sum up what has been discussed so far- Sexual magic is basically the use of sexual energy by an individual, couple, or group to intensify spiritual exercises and growth. Sexual energy is identified with the Kundalini, or Lunar energy circuit, and is made to arise through the Chakras uniting with the Crown Chakra in order to fully energize the person. This sexual energy can be raised by pure meditation, masturbation, or intercourse. When practiced by more than one person, each person's energy magnifies the whole.

Because each person has both Yin and Yang energy within them, sex magic may be practiced with equal efficacy by anyone of any sexual orientation. Sexual magic is very sacred, and requires considerable practice and patience to perfect. Sexual magic is practiced for spiritual rather than sexual reasons, though it can have sexual as well as spiritual benefits. Sexuality itself is holy and positive, and is an expression of the spirit and thus ultimately an expression of Deity. So now, let's back track a little ...

The Sanskrit word Tantra literally means "warp (on a loom)", or "extension". It proceeds from the verbal roots TAN - "to stretch, expound", and TRA - "to save", which give further hints upon the other meanings of the word TANTRA. This name is applied both for a certain category of texts of the Oriental spirituality and for the doctrine and teachings which they contain. However, the Tantric texts - the TANTRA-s, and there are several hundreds of them: proper TANTRA-s, SHIVA AGAMA-s, VISHNU SAMHITA-s, SHAKTA NIGAMA-s, etc. - are written in a kind of "code language", so that without an oral explanation from a competent GURU, a lot of passages are bound to remain unclear. Moreover, there are still many untranslated and secret Tantric texts under the dust of forgotten or private libraries. All these, plus the extremely varied, and complicated nature of Tantrism renders the manipulation of a single definition almost impossible. That is why, it has been found useful to sketch some of the main features of the Tantric system in a detailed manner.

Now we come to the characteristics of Tantra...

1. Tantra offers an alternative, and sometimes a practical individual road to salvation, called a SADHANA, beside the Vedic one which is often deemed to be antiquated. It is important to remark here that the true Tantric SADHANA is accessible to people of any caste, social status, age, women as well as men, householders as well as ascetics.

2. The TANTRA-s are presented as the most fit form of teaching for the men of KALI YUGA, that is for the people of the "dark age", in which we live today. KALI YUGA is often connected with the "iron age" of the Greek mythology, and with the "age of the wolf", of the Northern Edda, deemed to have exactly the same meaning. Therefore, nowadays, when the spirituality is declining while man is desperately trying to reintegrate himself in a spiritual reality, it is stated that TANTRA is the last and best way of salvation.

3. TANTRA has a rigorous metaphysical basis, of a very non-dualist nature. However, according to its opinion an intellectual knowledge is not enough, but there is need of direct, personal experience, which becomes possible only through the agency of SHAKTI, the power, the intense energy. The concept of SHAKTI, the feminine energy is the specific color of the entire Tantric system.

4. TANTRA recognizes, and expounds mundane aims besides spiritual emancipation, as a lawful goal for a practitioner. Its aim is to transform the adept in a kind of super-man, who not only has liberated himself of the Universe, reaching Enlightenment (or more commonly "metanoia"), but also - alike the Supreme Lord Himself - is able to rule over it, and control its secret forces. This indicates that Tantric methods are applicable for various sorts of practical accomplishments, including astrology, medicine, parapsychology, alchemy, and magic. Many written sources are pre-occupied with the description of supernatural abilities (SIDDHI-s), and the ways to attain them. There remains however, always a connecting thread between the magical, and the spiritual.

5. The eminent place given to the energy entails a brilliant revalorization of the body. This is not meant with the sense of object of idolatry, like in the contemporary world, but as necessary instrument, unavoidable premises of the spiritual realization. This is due to the perpetually reminded analogy between the macrocosm, and the microcosm, which is the human body: "What is here is everywhere, what is not here is nowhere". A consequence of this fact is the appearance of the HATHA YOGA system in the Tantric schools; system which has as goal neither the "health", nor the "well-being", as it is commonly believed.

6. TANTRA teaches the practice of a special variety of Energy, destined to transform the animal instincts and functions, by creating an upward movement in the body, along the energy- channels, NADI-s, and through the centre-s of force, CHAKRA-s. The process is most commonly expressed as "raising the KUNDALINI". Connected with this energy is the elaboration of a subtle physiology, in which the microcosm of the body is homologized with the macrocosm, and the world of the gods.

7. TANTRA emphasizes the metaphysical and operative importance of the feminine principle. The Woman, the Goddess, SHAKTI represents for the TANTRIKA-s the universal Power, the energy of bondage and Liberation, who veils and reveals, blinds and illuminates; the world is her toy, and her mirror. Therefore we encounter here a genuine revalorization of the woman, and perhaps the only spiritual path that acknowledges a total equality between the two sexes, at all levels. The importance of the female manifestations extends on all the levels of the experience, from daily life, till metaphysics.

8. Important are also the speculations upon the mystic nature of speech, and its constituents; the existence is assumed of a phonic creation, parallel to the material phenomena. These revelations are connected with the sounds of the Sanskrit alphabet.

9. This has been developed concretely in the very frequent use of generally short, unintelligible formulas, called MANTRA-s and BIJA-s, correlated with various supernormal powers, and levels of consciousness by means of definite Yogic procedures, and which make the object of cosmic symbolism. Actually, the MANTRA-s are the most efficient instruments, according to TANTRA, and therefore the overwhelming majority of the Tantric texts deal to some extent upon this topic, and its secrets.

10. The general use of other concrete devices, like geometrical designs (YANTRA-s), symbolical representations (MANDALA-s), gestures (MUDRA-s), for the practical accomplishment or expression of metaphysical principles. The supernatural worlds are approached by specific methods of meditation (DHYANA), visualization, worship, etc.

11. The Tantric teachings are structured on several levels, depending on those to whom they address; the traditional texts assert the existence of three different human types: the "divine" one (DIVYA), that practically doesn't exist any more in our age, the "heroic" one (VIRA), which is the best for the Tantric initiation, though rare, and PASHU, "the herd of the Gods", the "animal", that swarms in our dark age. Only the VIRA-s, say the Tantric texts, the heroes liberated of fear, hate, and absurd shame are qualified for receiving the full of the Tantric revelations, while the others receive an adequate SADHANA, which will first gradually bring them to the heroical condition.

12. Addressing heroic beings as it does, TANTRA is not so very concerned with theology, or common morality. It is not a trite anarchism that we are talking about, but the need for transcending some of the appearances of the illusory world, for reaching the strongest awakening. Very often the Tantric texts themselves over-emphasize this side, for banishing the narrow-minded aspirants, by the use of a symbolical language: "to pet the breasts of your sister" means to arouse the SHAKTI in ANAHATA CHAKRA, "to put the LINGAM (penis) in the maternal cavity" means to pierce the root-CHAKRA, and so on.

13. Most of the Tantric lines are SHIVA-ite, because of the exceptional aspects of SHIVA: Benefactor, and Terrible, Healer and Destroyer of the evil, Supreme Androgyne.

14. TANTRA emphasizes the absolute necessity of initiation by a qualified spiritual guide, or teacher (GURU), and on constantly following his (or her) directions for spiritual practice. That is why, the Tantric texts use a special set of terminology, inaccessible for the outsiders, and whose "key" is handed over orally by the GURU.

15. In TANTRA there often appears an ambivalence of the divine and human existence, as complementary aspects of the same awesome, grandiose reality.

16. There is also a far-fetched categorization of the reality, especially in the symbolism of the numbers, and speech, which leads to the mysterious science of the breath, and TATTVA-s and to connections with the ancient alchemical processes of the SIDDHA-s, and the body culture of the HATHA YOGIN-s. TANTRA 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 the physical sex is therefore excluded) we are within the sphere of the 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 Powers 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 practiced 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 practitioner, 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 section, 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 practices 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.

The "white TANTRA", in which the energy is used exclusively for beneficial, superior, spiritual purposes, as healing, psychic supporting, easing of the spiritual evolution, etc. Whether this benefit is directed to the Right or Left Hand Path is immaterial; only the intended outcome matters

The "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 and reflects both Western influences and the interference of the book religions in philosophical areas outside their knowledge.

In reality, the Red Tantra is a purely inwards looking energy form, unlike the outward white and black forms.

The "black TANTRA", is directed towards accomplishments, that are related with the Left Hand Paths of Magickal practice and it is here that we will be most concerned, though aspects of both White and Red Tantra are also utilized. The results of this Tantric form are often seen erroneously by book religions as harmful for the sentient beings, for the spiritual evolution, and for the entire universal balance generally but this in reality reflects only their own biases and limited viewpoints. The difference between black and white Tantra is that the use of black Tantra for negative and/or non-beneficial offensive actions is quite possible and permitted.

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, but this depends upon your role as Slave. Also, elements from modern sexology, and latest research in medicine, physiology, physics, and chemistry, will be used for improving the understanding of these topics. Do not be afraid to also become more self-aware, research on your own, for here I have I merely given an inclination of the more conceptualized aspects of Tantra. The learning will indeed come more from the practice, and practical applications of it.

Remember, CONTROL IS THE KEY.