Transforming Sexual Energy ~~OM~~ Transformation of Sexual Energy This discussion on sexual energy is classic. We have all heard about the need for controlling our sexuality and about the power derived from transforming sexual energy into spiritual energy. In this frank discourse, Shree Maa and I not only give a new vocabulary with which to talk about the transformation of sexual energy, but moreover we describe the process of that transformation. We detail the Swastik asana and the banda
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  Transforming Sexual Energy ~~OM~~Transformation of Sexual Energy This discussion on sexual energy is classic. We have all heard about the need for controlling our sexuality and about the power derived from transforming sexual energy into spiritual energy. In this frank discourse, Shree Maa and I not only give a new vocabulary with which to talk about the transformation of sexual energy, but moreover we describe the process of that transformation. We detail the Swastik asana and the banda kriya practices which turn shukra into oas, and oas into teas, resulting in the highest meditative energy and out of body experiences.!lick here for Talk on Sexual nergy Swami Satyananda Saraswati's Talk on Transmuting Sexual Energy This is the first time I#ve given this talk in mixed company, so please excuse me if I#am a little hesitant. We wanted to talk about sexual energy. There are two paths, the path of $iagra, and the path of $airagya% they#re very closely associated, ust e&ual and opposite. 'f course, the path of $iagra is the path of stimulation and external expression, and the path of $airagya is the path that goes inside. $ai means without, and raga means passion. (nd a vairagi is a kind of sanyasi in the $aishnava lineage. )e is one who is free from passion. (lso raga means activity. So vairagya means reducing our attachment to activity. So we#re interested, presumably, in the path of vairagya, in the path of freeing ourselves from passion, and freeing ourselves from activity. (nd I wanted to talk about a vocabulary that gives us new words to invite new concepts, so that we can make the ourney more efficiently.(ctually the concept of sexual energy has no Sanskrit name. There#s ust energy. (nd there isn#t sexual energy or spiritual energy or this energy, or that energy. There is ust shakti, energy. (nd wherever we pay attention to that shakti, that#s how it manifests in our lives, in our behavior, in our activities. So when we talk in nglish about sexual energy, we#re ust saying our minds, our physiology is moving toward sexuality. The energy is the same.I want to talk about the process of transmuting, transforming, that energy which we#re paying attention to in sexual areas, into a spiritual energy which is taking us  higher and higher towards our intended goal. *ecause once we have this understanding, we become empowered to desist from seeking frivolous relationships. We don#t have to go outside, and find relationships that don#t work for us. We can spend more time bringing that energy in and up towards our intended goal.That#s why I want to talk about this new vocabulary. The first step, of course, are the organs. In the male, it is called the lingam, and in the female it#s called the yoni. +ow, the yoni has another name% it#s also called the chit kunda, the container of consciousness, because no one goes to the yoni without placing full consciousness. It#s not something that is done casually.In our ali -ua book, we have translated a paddhoti, a system of worship for the pua called garbhadhan. *eyond the yoni is the garbbha, the womb, and that#s where the seeds are incubated. What we call garbhadhan is placing the seeds into the incubator, into the womb. We have many mantras that use the term garbha. )iranyagarbha, the golden womb, is the womb which incubates the seeds.(ctually, here is where the distinctions in the vocabulary between male and female stops. rom here on, there is ust one vocabulary to describe the process, because both male and female seeds are called shukra. Shukra means the seeds of life, and shukra means bright, and clear, and pure, which means the seeds of life are the purveyors of clarity and purity. In the ali Sahasranama, there are several names into which the &ualities of Shukra are integrated/ like, shukra vrishtipradayini and shukra samudranivasini. In one sense, in the gross body, she is the purveyor of the seeds of life. In another sense, she dwells in the ocean of purity or clarity, which begets life. So in whatever way we want to take the understanding, that#s how we will apply it in our sadhana, and in our lives.When I translated the ali Sahashranam, I used the term, clarity to stand for the seeds of life. *ut the seeds of life are e&ually applicable. +ow more subtle that the shukra is oas. 'as is the subtle body of shukra. Shukra is the gross body, that which comes out, that which unites, that which begets life, another being. 'as is the subtle body. The obective of our practice will be to take all the shukra that wants to flow out, that wants to take the path to the world, and turn it inside, and turn it into oas, and bring the oas up. (lmost like an eaculation of the subtle form, it comes up.  +ow in order to make this more efficient, there are a few techni&ues called 0bandhas.0 ( bandha is the contraction of the muscles. In order to practice this, you will want to be sitting in the swastik asana, with your left heel in the muladhara to the extent of your capacity. (nd if you were to feel yourself in a state of sexual excitement, and paying attention to the sexual energy, then you could sit in the asana, and practice the bandha. The mulabandha is the contraction of the muscles in the anus, and you ust close the anus, and tighten the bottom, and bring the energy up, almost as it shoots up. (nd as the energy comes up in its subtle form, in the form of oas. it comes through the swadishtana, and into the manipura chakra, where you practice the madyamikabandha, by contracting the abdominal muscles. So you practice first the mulabandha, and bring that energy up into the manipura, and then you practice the madyamikabandh, and contract the abdominal muscles, and keep pulling it up until it comes to the heart. In the heart comes the uttarbandha, where you contract the muscles of the heart ust like you are so much in love, ust like you#re feeling so much power, empowered by the shakti that#s coming up. +ow it#s no longer sexual energy, it#s shakti. (nd this shakti#s coming into the heart chakra. It#s filling the heart with. the essence of what we#re seeking in that expression of energy. We#re turning that sexual passion into love, and we will change the oas into teas, and teas means light. If you contract the muscles of the chest, and pull in your heart, and feel the light rising higher and higher, you move into the uttarabandh. )ere you bring that teas shakti to the agnya chakra, and through the sahasrara, and bring it out, and let it go as high as you possibly can, almost like you had an eaculation of the subtle form of energy that came all the way out through the top of your skull, and reached all the way to the planets.(nd that#s called making love. So the mulabandha contracts the anal muscles and also those of the thighs, and then you bring up the energy into madhyamikabandha, where it becomes so much empowered, so much more fulfilled, and through practicing madhyamikabandha, you bring it to the anahata chakra. )ere it fills your heart with so much love, and you#re exuding this energy. 1ou can hardly contain it% your chest pulls in tight because you#re feeling so much emotion. +ow you#ve become vairagi, because all the raga, all the passion, has been directed towards your love of 2od. (nd from the uttarbandha, we#re bringing it higher and higher, and by letting it sit in the agyna chakra, the oas becomes teas. The mind becomes filled  with light, and now you feel that light, you see that light coming higher and higher. (nd that#s where we can meditate.Then sexual energy is no longer an obstacle in our path% it#s ust energy. (nd it#s a tool by which we move, direct, and can focus our attention to where we want to go. It doesn#t bring us outside into relationships that we don#t really need. It brings us inside into the furtherance of our true obectives.Swamii asks, 0(re there any &uestions30Shree Maa says/-atnim manoramam dehi, manovrittanusarinimtarinim durga samsara, sagarasya kulodbhavam.This is shiva4shakti.Swamii explains, 0This is the union between Shiva and Shakti% Shiva in the sahasrara, and shakti resides in the muladhara. She#s coming up in the form of shukra, transforming into oas, becoming teas, and then uniting. (nd this is the true union, the verse that Mother is reciting from the (rgala Stotram. 2ive me a wife in harmony with my mind% that wife is Shakti because who#s singing the song3 Shiva5 !onsciousness is asking for energy to come and illuminate him. That#s ust what it is5rom Shree Maa#s comment, Swamii further explains, 0That wife, that energy, is uniting with the soul, and taking the soul higher and higher, and higher. +ow she#s no longer the energy that keeps us bound to worldly interaction. She#s the energy that inspires us to come to the highest reali6ation. We have ust transformed that energy. So the concept of sexual energy is really a misnomer. It#s not understood. There is no sexual energy. there#s ust energy5 (nd if we don#t regulate or direct that energy, it will direct us. *ut once we grab hold of ourselves, and clarify our goals, and clarify our obectives, and really make the sankalpa, the firm determination and definition of that obective/ 0What are my values, what is important to me30 then, a verse in the *hagavad 2ita says that all the thoughts flow through the mind of the muni, but the muni never reacts. )e is free from reaction. nock on the door, and there#s nobody home. That is the degree of vaiyagra, dispassion, freedom from misdirected passion, that we strive to attain. We want to be passionate, but about the right things.Swamii continues, 0When we can control our senses, then we can achieve to the wisdom of *rahma, the wisdom of the Supreme 7ivinity, by understanding this
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