In the midst of the incessant crackle of the omnipresent, all-penetrating, all-merciful, cosmic Fohat (power of the), terrifying, indescribable and unspeakable carnal temptations naturally arise in the same way as they did for the great Gnostic Patriarch St. Augustine, who had visions of a delightful, naked woman upon the cross.
Thus it is written with characters of glowing fire in the Book of Splendors:
“Real knowledge and wise identification with all the infinite possibilities of sex must not mean for the wise a fall into the world of instincts and illusions, rather precisely such familiarization and profound knowledge will lead us to the realization of ourSelf.”
The initiate who intelligently seeks the extraordinary power of the eternal and creative principle in sexuality passes from domination of the passive to domination of the active in a well understood action that dominates the sexual energies. This knower is obviously in a position to awakenthrough the death of the animal .
In everyday life we have been able to verify to the point of satiation that those who put aside the question of sex to live the superior life of the heart, considering everything having to do with eroticism as taboo, will sooner or later, suddenly, without warning, experience weariness and despair. It is clearly evident that the most deeply submerged egos surface; those that previously seemed dormant and lifeless burst into action, and all the spiritual joy achieved with such difficulty becomes an infernal apprehension. That sublime expectation of “resting in the divine” then seems suddenly dashed and that which shone as endless harmony is turned into an abyss of vain illusions. For this reason, those who wish to achieve true liberation must never lull themselves into a false sense of security.
We must learn how to live dangerously from moment to moment, instant to instant.
True, direct, transcendental, mystic knowledge will certainly be impossible as long as one has inner conflicts.
We need to grab the devil by the horns; it is essential that we capture the fiery torch from Typhon Baphomet, the male goat of Mendez.
“The esoteric Viparitakarani teaches the yogi how to make the ascend slowly by contraction, that is to say, through concentration during cohabitation, so that both man and woman may attain vajroli. The woman participating in the sexual act is explicitly called ‘sacred,’ for she, too, must be able to transform her libidinal energies [sexual power] and direct it to higher bodily centers.” —Charles Waldemar, The Mystery of Sex
By making theascend in the body, that is to say, by making it flow inward and upward instead of spilling it, by reverting the drops which the ignorant and profane send to the woman’s uterus, we activate the ethereal flame of the ; we activate the igneous serpent of our magical powers through which we can and must reduce the animal to dust.
In the Ananga-ranga of whitewe have found the following Tantric asana:
The man kneels and bends over the woman, who is lying on her back. There are ten generally preferred varieties of this posture.
“1) The husband places his wife on her back, raises both her legs, and placing them upon his shoulders, sits close to her and enjoys her.
“2) ...the husband places his wife on her back, sits between her legs, raises them both, keeping them on the outer side of his waist, and thus enjoys her.
“3) ...one of the wife’s legs is left lying upon the bed or carpet, the other being placed upon the head of the husband, who supports himself upon both hands. [This position especially stimulates erotic sensations.]
“4) ...the position of the Kama’s wheel, a mode very much enjoyed by the volutuary. In this form, the husband sits between the legs of his wife, extends his arms on both sides of her as far as he can, and thus enjoys her.
“5) ...the wife raises both her legs, so that they may touch the bosom of her husband, who, sitting between her thighs, embraces and enjoys her.
“6) The wife lies supine, and the husband, as usual, sits [squats]; he places both hands under her back, closely embracing her, which she returns by tightly grasping his neck.
“7) In order to bend the wife’s body in the form of a bow, the husband places little pillows or pads beneath her hips and head, he then raises the seat of pleasure and rises to it by kneeling on a cushion. This is an admirable form of congress, and is greatly enjoyed by both.
“8) ...the wife lies upon her back cross-legged, and raises her feet a little; this position is very well-fitted for those burning with [love’s fire].
“9) ..the wife, lying upon her back, places one leg upon her husband’s shoulder, and the other on the bed or carpet.
“10) ...the husband, after insertion and penetration, raises the legs of his wife, who still lies upon her back, and joins her thighs closely together.”
As stated in the Viparitakarani:
“This is an excellent practice. It is the cause of the yogi’s redemption. This practice brings about the yogi’s salvation and endows him with perfection.”
“The vira-sadhaka or heruka regards the world as the place of redemption... His eyes are fixed on the infintely true. He is imbued with the evidence of ‘saham’ (‘I am’ the power, [without a doubt penetrated by that power]), above fear and reproach, uncommitted to any aspect of samsara. He is the master of his senses and as such can proceed to perform the ritual of panchatattva.
“This [word panchatattva] means the ‘five elements’ — ether, air, fire, water, and earth. They represent different manifestations of shakti [—Charles Waldemar, The Mystery of Sex] . All five contain cosmic energy, and the task of the vira-sadhaka is to re-awaken the original nature of these elements as ‘energy acts’ and thus penetrate to the ‘first-born of creation,’ Shiva.”
By all means, it stands out with completely dazzling clarity the intrinsic necessity for a gradual ascension toward the transcendental origins of universal life. Such an ascension is going to have as its base the organic nature of the pentad.
“As far as the organic individual is concerned, the ether is corresponds to woman or sexual intercourse (maithuna); the air to wine (madya); the fire to meat (mamsa); the water to fish (matsya), and the earth to cereals (mudra). By the [intelligent] enjoyment of the five M’s [maithuna, madya, mamsa, matsya, mudra, that is: woman, wine, meat, fish and grains], man calls forth the energy (shakti) of the elements, actualises them in himself [here and now].” —Charles Waldemar, The Mystery of Sex
The panchatattva makes shakti-puja possible. In other words, this was the Gnostic cult to theShakti.
The wonderful sparks of Maha-are found within all the properties of nature’s five elements.
We urgently need to turn these sparks into flames within ourselves.
Unquestionably, even when the hidden inner divinity is not found within the intellectual animal mistakenly called human being, it consciously extends itsenergy through the panchatattva ritual with the clear purpose of helping the Essence in the process of awakening...
We must clearly know that the five elements are diverse forms of one power, and therefore, they attempt to attract the life within theBeing in order to unite it with the external life, the immanent with the transcendent, so that recognizes itself in the here and now.
We need to learn to live intensely from instant to instant in the world of the five elements.
Karma Yoga, the path of the straight line, has its foundations in the law of the scale.
How can we exercise power with supreme mastery over the akashic tattva without Sahaja Maithuna () ?
According to Indian tradition, Ramakrishna had Saradadevi sit on the throne of thewithin the temple. At the same time, he began to sing the hymn to Devi with the ancestral ritual ceremony, which culminated in the famous Shorashi Puja, the adoration of woman. He and she achieved samadhi during the Maithuna... In this way one reaches the point of exercising all power over the akashic tattva.
It is written with words of fire in the book of splendors that the power of the Solaris not found in the brain, the heart, or in any other organ of the body, rather exclusively in the sexual organs, the phallus and the uterus.
In no way whatsoever would we be able to develop the akashic powers in ourconstitution if we made the mistake of fornicating, committing adultery, or hating sex.
“All sin will be forgiven except the sin against the Holy Spirit... (sex).”
Once, upon finding myself outside of the physical body, I asked mythe following question: “Is it possible for anyone in the physical world to achieve the realization of the Self without ? ”
The response was both terrible and shocking. “Impossible, my son, that is simply impossible.” I was deeply impressed and moved in thedepths of my ...
What can we say about the vayu tattva, the element of air? What is its relationship with the fruit of the vine? Obviously, no drunkard can possibly acquire the marvelous powers of the vayu tattva... It is clearly evident that pure, unfermented wine is used with success in the ritual of panchatattva...
By what method or manner can we acquire the miraculous igneous powers of the tejas tattva if we make the mistake of renouncing the carnivorous element? Unfortunately, the human multitude either becomes radically vegetarian or turns almost cannibalistic.
What can be said about the apas tattva and its formidable powers? It is obvious that the secret that allows us to control storms and walk on water is found in fish. Unfortunately, people either hate seafood or eat too much of it.
How can we conquer the powers of the prittvi tattva, the earth element, if we hate cereals, vegetables, and plants, or if we misuse them?
From the aforementioned, it follows that all the elements, of the earth as well as the flesh, are in essence absolutely pure. When the vira enjoys pleasure without the slightest hint of a personal nature, the primitive cause of the cosmos—the world of phenomena, the world of maya—is revealed in sex.
The tattvic currents encountered in the cosmos—in harmony with structural forces producing the evolution and devolution of the universe—manifest as a boundary of creation and the first-born of nature in such a way that it raises an immense potency and transforms the willpower of vira, who proceeds to blaze on the live coals of Maha-.
The sage Waldemar wrote in one of his books:
“Prana, the sixth basic energy, is operative not only in human beings, but is also the life principle of every other living being. Prana corresponds to what is generally called the ‘breath of God’, i.e., the factor which is the cause of the vital forces in organisms. The ritual enjoyment of each of these five elements [of the panchatattva ritual], so to speak, makes their potentialities dynamic, and ultimately merges into the seventh principle, in man’s constitution, i.e., in linga-sharira, the ethereal body. If the will, awakened to its own nature, is able to give adequate attention to these flashes, to grasp them with full awareness and to hold on to them, not only imaginatively but with the totality of the —Charles Waldemar, The Mystery of Sexbeing, then transcendent ecstasy is acheived.”
Unquestionably, the sparkle of the wine, the woman, the meat, etc., after having spun theof the vital body, come to activate the superior forces of the : - - .
“In order to overcome the dark mass of tamas (latent potentialities) in their chaotic and inert states, it is obviously necessary to evoke extraordinary ecstatic tension. The individual is, as it were, ‘taken out of himself’ in such cases. Wine and sexual acts play in this connection the decisive role...
“This ‘being taken out of oneself,’ [when understood correctly], is actually an entry into the purity of the elements.” —Charles Waldemar, The Mystery of Sex
Tattvic currents encountered in the cosmos are obviously subordinate to Shakti, to the power.
Once the power of the five elements is registered in the living depths of the, it is clear that we become masters of the tattvas. Then if we so desire, we can immortalize the physical body, pass through fire without getting burned, walk on water, calm or unleash storms, float in the air, unleash hurricanes, pass through any rock or mountain from one side to another without being harmed in the least, pronounce words which paralyze or charm venomous snakes, etc.
“O! Obedience to the goddess who, resembling a sleeping serpent, stands at the swayambhulingam (round which it is coiled), and, in wondrous garments, enjoys her beloved and other delights. She is intoxicated with wine and shines like a million flashes of lightning. She is awakened [during] by air and fire, by the Yam and Dram and by the Hum.”
Strong imagination must be employed in the pronunciation of the Krim. One must breathe energy into it and transform it into a magic force.
Thisis not only used in . It is evident that it forms a living part of the whole panchatattva ritual.
When drinking wine or eating meat, fish or cereals, the Gnostic vira pronounces the Krim, intensifying the imagination in such a way that the whole universe seems to overflow with the blessed goddess of the world.
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