Self-Tantric Extraction
Hatha Yoga Pradipika described a method of tantric sexual-reproduction retraction and extraction but it does not detail this for a self-tantric practice. This does not mean that such a practice was not in use at the time of the writing of that book by Swatmarama. But it does illustrate the social atmosphere at the time of his composition, where many yoga students who were coupled in sexual relationships, needed a method of coming to terms with sexual excesses, particularly with the inefficient but natural system of excessive sex hormone production.
Was it the diet which cause the lack of containing of sexual energy?
Was it the genetic situation of their bodies?
Did they have pornographic literature which provided sexual stimulus?
As all roads lead to Rome, everything having to do with sexual excess and the lack of containment of sexual energies, have to do with what is put into the mouth of the body and with the genetic composition of the form.
Since we can do very little if anything to reformat the genetic code, our main tampering tool is diet in terms of what and when we put certain foods into the mouth of the body.
If I confine the sexiest human being, starve him or her then we will find that the sexual excess of that person’s body will eventually be reduced to nil; And that is even if that person has a genetic content which focuses on sexual energy as the primal priority. Diet is to be taken seriously if a person’s wants to contain his or her sexual energy.
By meditation we can alter some of the aspects of the genetic profile of the body but not all of it. Much of it cannot be adjusted by a limited being. What causes one person to become sexy after eating one serving of a meal while another person becomes unattractive after eating the same preparation?
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Srila Yogeshwarananda on the morning of July 13, 2015, introduced a self-tantric extraction kriya (subtle body amaroli/vajroli). This is for persons who mastered kundalini yoga to the extent of extracting kundalini from the spinal passage of the subtle body, from the sushumna nadi passage.
In this practice, there is some conquest of cell kundalini which must first be accomplished. The hard ball of stomach-intestines complex of subtle energies must be squashed, so that in the belly of the subtle body, there is no heavy astral energy and only clear astral micro-pixels.
The yogi should have conquered the sex-reproduction chakra complex which is the inner pubic area of the subtle body. This is done by using breath infusion of kapalabhati-bhastrika pranayama.
This procedure is usually done from standing position, where the yogi pulls in subtle air through the inside region of the upper thigh. Usually the sex-reproduction chakra complex causes a liquid energy to exude from this area. The yogi retracts this energy inwards and upward through the subtle thigh.
In females doing this procedure, they also pull this energy through the upper thighs as stated and also pull energy through the wall of the vaginal passage up into the subtle body, through the trunk and into the head of the subtle form.
When this procedure is mastered, leakage of sexual energy and sexual energy charges ceases completely and a yogi becomes freed from the need for sexual linkage needs due to having upgraded the subtle body to a full or partial yoga siddha form.
A question arises as to how this fits in with ancestral needs, ancestral demands for sexual activity which is their gateway into the physical world.
What about the ancestors?
Are they pleased to see a yogi cutting off or terminating their only access to new embryos?
The answer is that self-tantric has nothing to do with ancestors and their rights. It has to do with the self-tantric’s portion of the joint enterprise called his or her body. The yogi (yogini) cannot dictate anything to the ancestors. The yogi cannot command the ancestors to abandon their rights because of the yogi’s need for self-tantric accomplishments.
Whatever percentage of the joint venture called a body, is due to the yogi, that he can control, but that only and nothing else.
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Related Email Correspondence:
You wrote:
A question arises as to how this fits in with ancestral needs, ancestral demands for sexual activity which is their gateway into the physical world.
What about the ancestors?
Are they pleased to see a yogi cutting off or terminating their only access to new embryos?
The answer is that self-tantric has nothing to do with ancestors and their rights. It has to do with the self-tantric’s portion of the joint enterprise called his or her body. The yogi (yogini) cannot dictate anything to the ancestors. The yogi cannot command the ancestors to abandon their rights because of the yogi’s need for self-tantric accomplishments.
Whatever percentage of the joint venture called a body, is due to the yogi, that he can control, but that only and nothing else.
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Interesting conclusion you have drawn. If the ancestors are to be truly honored and given full control of their portion, then every sexual act done on behalf of their rights, should be done with intent and facility to give them a body. That would mean:
having sexual linkage without using contraceptive devices AND with full intention to conceive.
Which tantric ascetics are willing to honor their practice to that extent?
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MiBeloved’s Response:
The ancestors are powerful but all the same they are for the most part usually limited entities who like every other limited person (dead or alive) is subjected to certain frustrations by fate. Having a right to something does not necessarily mean being able to cause the manifestation of the said item. Many factors must fit into place before any legitimate right or privilege can be fulfilled. This is the problem. Hence a yogi’s willingness to honor the ancestors does not in every case means that their desires will be fulfilled.
For instance Arjuna wanted to honor ancestors in chapter one of the Bhagavad Gita, He did not want death on the battle field of the potential fathers of so many ancestors. Then he said that he did not want miscegenation or interbreeding of high class people with low class ones. He did not want aristocratic women to have to choose to have sex with non-aristocratic men who might survive the war. His idea was that there should be no war. However we hear that Krishna as the Universal From did not agree and imposed death on the battlefield with the risk of the social order falling apart just as Arjuna anticipated.
Hence even if the yogi wants to help the ancestors there might be other powers, supernatural energies, which might see to it that the ancestors are frustrated.
Still a yogi should always be friendly to one and all, even if he knows very well that the Universal Form is hostile to somebody. Narada was friendly with King Kansa even though Narada knew very well that Krishna was hostile to Kamsa. Let God fight his battles. It is not a yogi’s business to get involved unless he has a commission from God to do so and then he should only do so in so far as God assigns and only for as long as God stipulates.
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Did the tantrikas of days past, raise many children?
Or was their sexual pleasure practice rationalized on the basis of becoming liberated through sexual mastery?
MiBeloved’s Response:
Ancient authentic trantrikas were after freedom from the traumas of material existence and relocation to zones where they were in a spiritual dimension with the related deity governing that place.
Raising of children was done by some of them and other avoided doing that. There was no stereotype system because it was tailored to the individual in terms of his or her evolutionary level and scope of proficiency for the disciplines required.
The problem with valid tantra is that it is adaptable and adjustable. Thus it is unsuitable for being a standard process or religious procedure which can be standardized.
Sexual pleasure practice if done is done for research into its sensual reaches and to discover the possibility of mastering this. The main feature is to find out what part of the sexual nature is gender and what part is pleasure. Once this is partitioned out, the ascetic collects the portions of this which is truly his or hers and then this is inspected to see what part of that remnant is perpetual and what should be done with it to help in the desire for transit to superior worlds.
Special Note:
Ultimately the ascetic has to get a grip on what he or show will be in the world of the deity. Will I have gender in the world of the deity? Will it be a sexless gender similar to like when a human has not reached puberty?
Will I have gender and sexuality, like when a human has matured beyond puberty?
What will be the safe expression of gender and/or sexuality in the world of the deity?
Will my nature be satisfied in the world of the deity it is has gender only and no sexuality?
If it is not satisfied there, where will it go to get the required fulfilments?
