8

Yogic Sexual Mastery

Sexual energy, which is an immanent natural power and essential for the reproduction of the species, plays a paramount part in the maintenance of all organic life on our planet. It is, according to the doctrines of Yoga, a specific effect of the vital force (prāṇa). This sexual energy and its interaction with health and longevity did not escape the lucid observations and daring experiments of Indian sages. Their thorough study of the subject, corroborated by empirical knowledge, gave a new dimension to this incontrovertible phenomenon of human life.

Particularly for men, the sexual instinct is probably the most difficult force to dominate. Wise Hindus have long noted that beliefs, reprimands, or even spontaneous mortifications do not have any lasting effect, that they constitute at best a momentary diversion of generally irrepressible impulses. Just as rishis and yogis of old could reveal to Homo sapiens a new mental dimension (turīya) in addition to our three current states of consciousness—waking, sleeping, dreaming—the daring pioneers of mental introspection revealed to the world the fourth dimension of sexuality, which goes beyond the stages of growth, procreation, and pleasure.

The description of this dimension often refers to a metaphysical causality, such as the subtle world of the vital force (prāṇa vāyu), which forms a bridge between the body and the mind. Once mastered, this force allows a couple, in a free and harmonious union, to go beyond the limits of sensual pleasure (bhoga), specific abstinence (brahmacharya), or coitus reservatus or interruptus, if desired. In the Tantric tradition, sexual energy is not used to reach the height of pleasure in a vain explosion of ecstasy. It is used with the sacred vision of an effective transmutation of the ego into a reality that transcends it.

Paradoxically, although there have been many incursions into and borrowings from the Tantric literature, this fourth dimension of sexuality seems to have escaped the attention of modern humanity, despite the greed for knowledge. The reason is undoubtedly the new paradigm that it introduces, as well as the subtle technique of this universal force, most often transmitted orally or in the form of rare writings. Its highly technical nature makes it impenetrable to the modern world on account of a lack of cultural correspondences.

The control of sexual energy is mentioned in the Ṛigveda. According to the Yogatattvopaniṣad, the adamantine method of Vajrolī Mudrā, derived from brahmacarya, plays a paramount role in the control of sexuality. It has the effect of turning a practitioner into an accomplished yogi. Its specific goal is nothing less than to overcome sexual energy through various processes in which the yogi passes through the whole phenomenon of sexuality in its psychological, emotional, organic, glandular, and muscular phases. When the yogi faithfully carries out this ancient method, which is generally reserved for exceptional practitioners, he crosses the virtual barrier that leads him from Haṭha Yoga into the realm of higher-level mastery—Raja Yoga.

Before attaining the control that allows the suction of air or liquids through the urethra, the yogi will most certainly have already practiced Aśvinī Mudrā regularly, alternating contractions with relaxation of the anus to culminate in Mūla Bandha, which consists of a firmly maintained maximal contraction. He will then have recourse to the method of Linga Śankocana, which Dhyānabindopaniṣad explicitly envisages as an alternating movement of the penis in the form of a retraction inside the body followed by an extension toward the outside. These acts of preliminary control will then allow him, using Yoni Mudrā, to use prāṇāyāmic force to bring back into his own body, via urethral suction, the sperm previously deposited into the vagina of the yogini.

Sexual Fusion

The advanced exercises of sexual control are explicitly described in the Upaniṣads. In this context seminal energy is indicated by the term ojas, and its function consists in invigorating the whole body and prolonging human life. With the assistance of Yoni Mudrā, a yogi and yogini can control their sexuality, initially individually and later together, while accurately following the instructions of a guru who is an expert in the field.

Followers of this spiritual practice of sexual fusion are young people, generally under thirty years of age. They have a spiritual dimension that is often accompanied by a well-developed sexuality. Endowed with exceptional strength, these followers of the purest Tantric art do not use aphrodisiacs, which are products designed to stimulate the libido and achieve desire. Stimulation for these lovers of the spiritual life depends mostly on the strong attraction that they experience for each other.

Thus a man can maintain coitus without interruption for five hours with a maximum of two ejaculations, at the beginning and the end. He can also have three to five consecutive ejaculations, with a brief interval of one to two minutes, without ever separating from his partner, or he can make the coupling last for a period of one and a half to two hours, with only one ejaculation at the end of the session.

His partner, who is qualified and specially chosen for this very unusual union, will be able to maintain sexual union for up to five hours at a stretch, delay for a long time the release of her orgasm during the course of a very extended coupling, or enjoy ten consecutive orgasms or more, in one single prolonged union. These Tantric practices, characterized by a remarkable control and a superior harmony, have no reported side effects to my knowledge.

Although these acts of control of sexual energy can today appear very difficult, if not impossible, for modern people to accomplish, nevertheless they unquestionably open extremely interesting perspectives, mutatis mutandis, on human potential in general and on the question of contraception (a natural aspect of these techniques) in particular, for a planet undergoing a population explosion.

The Five “M”s

It goes without saying that the Vajrolī method is particularly difficult to master. A Tantric method exists, however, which can be substituted and is relatively more accessible. This is pañca makāra, the process of the five “M”s. Although it is not inherent in traditional Haṭha Yoga (see however the rule of brahmacarya), the secret Tantric rite of the five “M”s (in Hinduism and later in Tibetan Buddhism) illustrates the awakening of the dependence of the senses on their object, in particular the hold exerted by sexuality, while realizing the possibility of its control in a spiritual context.

Applying to both men and women, sexual control means here the control of thought, emotion, and action. It is extremely difficult to control the thinking and emotional processes by merely applying determination and will, but yogic experiences clearly indicate that thought and emotional control is comparatively easier through first learning control in regards to the physical object of desire. The five “M”s (pañca makāra) are the initials of the Sanskrit words madhya (wines and spirits), matsya (fish), māmasa (meat), mudrā (dried pulses), maithuna (sexual union). Supposed aphrodisiacs, these foodstuffs and the act that accompanies them are generally not recommended for the Hindu faithful.

Certain Tantric schools give a purely symbolic interpretation of this rite by substituting other terms for those enumerated above. Sexual union is replaced by a floral offering, received by hands forming the tortoise mudrā. In both cases, however, it relates to a spiritual discipline that aims at transcending the play of polarities of the mind (rāga-dveṣa).

Whether they are of Hindu or Tibetan origin, the writings devoted to the rite of the five “M”s suppose adequate skill (adhikāra) on the part of the reader. Candidates for this Tantric process must be suitable on the physical, social, mental, and moral planes. As a result, the Kularnava Tantra excludes the glutton, libertine, cynic, miser, ignoramus, hypocrite, and drunkard, whereas the Gautamiya Tantra admits those who have conquered passion, indolence, illusory knowledge, and anger. In the same spirit, the Gandharva Tantra requires the applicant to be pure and believing, intelligent, master of the senses, abstain from any violence toward any creature, and a performer of good actions toward others. The various Tantric schools generally make faith in God a condition sine qua non for the practice of the five “M”s.

The necessary purity is described by the key term śukra, appearing in Āyurveda, the Brāhmaṇs, and in particular three Upaniṣads, in which we can read: “Just as the Supreme Being is pure, śukra is pure.” There is no equivalent in the West, but the conception and perception of this purity are the support of all sexuality, the source of every sexual characteristic, the physiology of male and female genitals.

Śukra, the principle of sexuality, originates in the primordial Śakti, which supports Brahman (Supreme Consciousness) and is the one reality within a formless infinity. This Śakti is also a superpower (vibhūti) that is latent on the level of the Infinite and is activated when the Infinite is veiled. And yet, it is precisely this veil that constitutes the universe and its forms, a universe that is really not deprived of sense, real as it is in its pragmatism, even if it rests on a transcendent reality.

When the vibhūti of Śakti manifests its very first form, it is in fact the manifestation of śukra (Guhya-Kālyopaniṣad, 52), although any sexual desire is absent at this stage. This first manifestation is śukra personified—the Divine Mother. Whoever is aware of it will be beyond the sexual influence of śukra (Muṇḍakopaniṣad, 3.2.1) and will then be able to sing the mantra: “Om śukrāya svaha” (Vanadurgopaniṣad).

The pleasure of two lovers whose passion bursts into a harmonious union can surely be regarded as a beautiful pagan sacrament, a blind call toward the Absolute. But in the Tantric space, the seemingly similar body-and-soul union of a spiritually attuned couple escapes both morality, as commonly perceived, and rational judgment. It exhibits, though, the less known fourth dimension of sexual power—a contribution to humankind almost as valuable as the yogic discovery of mind’s fourth dimension of turīya, which illustrates spiritual awakening.

The rules of admission are strict for candidates wishing to practice the five “M”s. They apply only to those who are ready to follow a path that from time immemorial has been regarded as dangerous and difficult, and demanding in terms of personal sacrifices. The practitioner who has succeeded in qualifying is described as a vīra (hero). He will obey flawlessly (tradition obliges him) every instruction of his guru.

The basis for the practice of maithuna (sexual intercourse) consists of a couple composed of two disciples (śiṣya) of opposite sex, who are prepared beforehand by their spiritual master. The couple then penetrates into a world of realities sometimes considered very unorthodox by society. Seen from the outside, they will probably be regarded as a couple of hedonists who dare to disregard morality and disdain traditional taboos. In fact, this atypical couple will endeavor to transcend the dualistic energy of desire, rāga, which is the source of sensual pleasure, and its opposite, dveṣa. These special lovers of spirituality will then have to rise up, sublimate their feelings, and transform the profane into the sacred. The inspirational grandeur and beauty of those special athletes of Eros struggling on a two-edged path is really in line with the yogic deva deha ideal of excellence. Such a unique metamorphosis needs its poet or a master in lyrics to be described adequately.

The yogini in such a couple conforms to certain specific selection criteria; she has been individually trained, and in every way has the same status as her partner as she completely shares his spiritual aspirations. It should be noted that women’s individual training has the advantage of increasing sexual vigor. This physiological invigoration occurs in two ways: as a general stimulation of the sexual glands and as a means of reinforcing the restraining power of the vaginal orifice where specific contractions are done. Such training in control can eventually result in a stage where the vaginal contraction can actually stop male ejaculation.

Beyond the now and then misleading interpretation of orgiastic deviations, the secret practice of the five “M”s actually culminates in a unique spiritual union. From a purely socioaesthetic point of view, it symbolizes tentatively the most beautiful moment in human relationship. In the Tantric world, however, such sexual union is not completely real. When either or both the playmates are successful in carrying out that sacred act, which presupposes the power to visualize and be intensively involved in japa, the sensuous realm is fully transcended, and thus allows an all-absorbing union with the beloved one, the devatā (see plate 19).

The following examples are but a glimpse of specific practices, orally instructed by a teacher supposed to be both competent and experienced, to qualified individuals who are fairly established in the Haṭha Yoga practice and have already achieved a high degree of control over their mental and bodily functions:

Individual training consists of special Haṭha Yoga techniques including anal contractions (Aśvinī Mudrā), Anal Lock (Mūla Bandha), movements with Anal Lock, vaginal contractions (Bhaga Śankaṣkriyā) along with pelvic retractions (Uḍḍīyāna Bandha), and drawing up in combination with Anal Lock; Penile Lock (Linga Śankaṣkriyā) and drawing up the penis with Anal Lock and pelvic Uḍḍīyāna; assuming Siddhāsana (Accomplished Posture) with Anal Lock, pelvic Uḍḍīyāna, diaphragmatic retractions, breath suspension (kumbhaka) with Chin Lock (Jālandhara Bandha) and Palatine Lock (Khecarī Mudrā). Modified Yoni Mudrā for both, while embracing and kissing each other in motionless coitus.

Practicing together, every evening, four or five hours before dinner, for a period of time up to three months. A quiet and nicely scented room with candlelight makes an appropriate stage setting for Lata Sādhana, the Tantric practice done by a couple. Sitting on cushions naked, at a distance from one another to escape body smell interference, with eyes closed and silent, is another requisite for the couple’s parallel effort to ignore each other and commence the process with a preliminary exercise aimed at achieving relaxation of the body and mental calmness. This is followed by a steady one-hour practice of Sahita Prāṇāyāma, Alternate-Nostril Breath Control with Breath Suspension, mūla japa, and prayer.

Full chastity by sharing the same bed for sleep (occasionally changing sides) for a period of three months, naked and with no bodily contact.

Prolonged sexual intercourse (up to three hours), without allowing any seminal loss or with a single ejaculation, while the yogini may either fully contain orgasmic pressure or allow the release of several consecutive orgasms.

In a sublimated physical union, which is at the same time sensual and transcends the sensual, the two adepts aspire to unite themselves with their respective divinities. In the woman, the yogi will achieve union with the Goddess (Śakti); in the man, the yogini will realize the nature of the Lord (Śiva). The couple will thus symbolize the final Tantric immersion of any duality in Parama Śiva, the Supreme Being.