THE BOOK

OF

TANTRA
Peter Wilberg

CONTENTS
PREFACE ................................................. 3
WHAT IS TANTRA? ............................... 4
TANTRA REBORN................................. 10
THE MYTHS OF BIOLOGY..................... 16
THE TRUTHS OF TANTRA .................... 17
WHAT IS TANTRIC SEX? ..................... 22
SHIVA AND SHAKTI ............................. 23
NON-SEXUAL OR SEXUAL?.................... 24
LOVE AND LOVE-MAKING ................... 33
THE SOUL-SCIENCE OF SEX ................... 40
WHAT IS KUNDALINI?........................ 42
WHAT IS AWARENESS? ......................... 47
SEXUAL SOUL CURRENTS...................... 54
SEXUAL FLOW COUPLING .................... 58
SHIVA-SHAKTI UNITS ........................... 60
THE NEW YOGA OF SEX ....................... 61
SOUL-BODY BREATHING...................... 65
YONI AND LINGAM.............................. 73
LIGHT OF THE TANTRAS...................... 83
GETTING PHYSICAL .............................. 91
BLACK SERPENT POWER ...................... 96

PREFACE
This book presents a profoundly
new understanding of sexual or
tantric yoga and of the very
nature of sex itself seeing it
not as a biological drive or
bodily activity but as a sensual
activity of soul. Its aim is to
affirm the innate sensuality of
the soul and its body, and in
this way offer ways of putting
soul back into sex. Traditional
terms
such
as
kundalini
belonging to the Old Yoga and
New Age ideas of tantric sex
are
reinterpreted
in
a
completely new light the light
of a New Tantra of the soul
body and of soul sex.

WHAT IS TANTRA?
Rarely do those who study the
teaching and practices known
collectively as TANTRA ever ask
themselves a simple question?
Where, when and in what
manner did these metaphysical
principles
and
meditational
practices arise - and from what
knowing? For the wordless
inner knowing or gnosis that is
the source of any spiritual
tradition is not identical with
the symbolic form taken by that
tradition.

The metaphysical treatises or

TANTRAS of the 10th and 11th
century teachers identified with
KASHMIR
SHAIVISM
ran
contrary to the traditional
religious philosophy and values
of the VEDAS. That is because
they were the final, most
sublime
and
sophisticated
expression of an entire cultural
value system not that of the
high-caste Vedic priests or
Brahmins but that of the underprivileged, low-caste sections of
Indian society in particular
farmers and artisans.
At the heart of this value
system was the rejection of
ritualistic religion and the caste

system, respect for women, and

above all, veneration of the
human body - the principle that
there is nothing in the universe
that is not in the body.
Direct empirical knowledge
derived from sensuous bodily
activity and experiencing was
valued
more
highly
than
abstract intellectual knowledge
- and recognised as the source
of the latter. A root meaning of
TANTRA is loom. Its generic
meaning was the guarding
(TRA)
and
spreading
or
propagation (TAN) of any form
of scientific knowledge arising
from any sensuous bodily
activity whether weaving or

love making knowledge that

itself wove together different
dimensions of human sensuous
activity.
Within this value system, a
teacher or GURU was seen as
someone
with
developed
experiential
and
practical
knowledge of any sort. A
spiritual teacher or SIDDHACARYA was someone capable in
practice of fully embodying
their inner soul powers or
SIDDHIS. All of the original 84
SIDDHA-CARYAS were lowcaste artisans or labourers.
These powers were identified
with the goddesses or SHAKTIS
(from the Sanskrit root SHAK

meaning creative capability,

potentiality or power).
The
male
principle
was
awareness (CHIT) personified
by SHIVA and individualised in
the human soul. But because the
soul itself was understood as the
aware inwardness of the body,
the body itself was revered as
the supreme abode of the gods.
The essence of TANTRA was
and remains the understanding
that the supreme form of all
knowledge is bodily knowledge:
DEHAVIDYA.
DEHAVIDYA in the exoteric
sense is the implicit or tacit
bodily knowing that allows us

to engage in everyday activities

such as walking, talking, driving
a car or making love.
Out of the experiential and
experimental deepening of this
inner bodily knowing came a
DEHAVIDYA of another sort
an inner or esoteric knowledge
of the body in all its inner and
outer dimensions. It was this
esoteric
knowledge,
made
explicit in metaphysical treatises
and meditational practices, that
constituted the tradition of
TANTRA as it is known today.

TANTRA REBORN
What would it be like to be
able to arouse yourself and
your partner - no matter how
tired or lacking in energy,
drive or libido you feel?
What would it be like, as a
hetero-sexual man - or as a gaylesbian or bisexual partner
embodying a masculine bearing
- to feel yourself entering and
filling a woman fully - yet
without
any
physical
penetration? What would it be
like, as a heterosexual woman
or as a gay-lesbian or bisexual
partner embodying a feminine
bearing, to be able to open

10

yourself and be filled by a man

yet without any physical
penetration?
What would it feel like to
engage in intercourse without
even having to take your
clothes off - indeed without so
much as touching your lover?
How would it feel, as a man,
not just to not have to delay
premature ejaculation, but to
feel no need for ejaculation
whatsoever in order to come
but come in a quite different
way?
What would it feel like to go
further than ordinary sex can

11

ever take you - to melt and

dissolve the boundaries that
seem to separate two bodies
from one another, and to quite
literally meld your soul with
that of your partner?
This may sound like a fanciful
sexual pipe dream. But then, so
would an attempt to explain
what a dream is like to
someone
who
had
never
recalled one - or explain what
sex feels like to someone who
had never experienced it.
We are speaking of the sensual
bliss of what I call soul-body
sex, the sexual union or
coupling of souls.

12

Union or con-jug-ation or
coupling is the root meaning
of the word YOGA. Soul-body
sensuality and sexuality is the
true meaning of TANTRA a
practice of sexual yoga with its
roots in the rich religious and
philosophical tradition known
as KASHMIR SHAIVISM.
The New Yoga of Sex is this
ancient tradition reborn. It is
TANTRA REBORN - as the
supreme bliss of soul-body sex.
Soul-body
sex
can
be
experienced without physical
intercourse or used to sensually
enrich and prolong it.

13

How? By putting soul back into

sex. For what we call the soul
is nothing disembodied, but has
its own bodily shape and
substantiality, and its own
richly sensual qualities.
Soul-body sensuality turns our
whole body into a sense organ
for feeling the very soul of
ones sexual partner in all its
sensual qualities its own
exquisite scent or perfume, its
felt shapes and textures, its light
and warmth, its sexual fire and
fluids, its rich and sensuous
flows of awareness.
It is such sublime and blissful
forms of sensual awareness that

14

form the basis of soul-body sex

the power to feel our own
body filled with the soul of the
other and to feel our own soul
filling their body.

15

THE MYTHS OF BIOLOGY

Sex and love both have a purely
biological basis.
Sexual intercourse results from
an in-built biological drive
designed to ensure procreation
and species survival.
The sex drive is an expression of
pent up biological energy
bioenergy or libido.
Sexual intercourse and orgasm
serve to release sexual tension
by discharging this energy.
Soul activity and co-creativity is
a sublimation of sexual and
procreative drives.

16

THE TRUTHS OF TANTRA

The essence of sex is nothing
biological. Nor does its source
lie in desires of the flesh.
Fleshly
intercourse
and
procreation is the expression of
a divine intercourse by which
the cosmos itself is constantly
procreated.
The sexual drive expresses a
basic need for spiritual intimacy
and intercourse of soul.
Sexual and procreative drives
can be either a consummation
or a substitute for soul intimacy
and co-creativity.

17

The Fundamental Myth

We all know of the difference
between loveless sex and
romantic love-making.
Loveless sex is essentially soulless sex. The split between
romantic love on the one
hand, and sexual or erotic love
on the other, is a split between
soul and body. This split has
come about because of the
fundamental myth.
The fundamental myth is that
the soul itself is something
disembodied
or
suprasensuous, similar or identical to
the mind.

18

The Fundamental Truth

The fundamental truth is that
the soul has its own bodily
shape and substantiality, and its
own sensuality.
The felt qualities of warmth
and closeness that lovers feel
towards one another are
independent of their physical
temperature or distance to one
another.
The quality of magnetic
attraction that lovers feel
towards one another arises
from feeling their souls drawn
towards one another.

19

The desire for physical contact

with one another comes from
already being touched by one
another in their souls.
Sensed qualities of warmth,
and magnetic attraction are
not
bodily
sensations
or
sensory qualities but soul
qualities.
These qualities are not a
product of sensory stimulation
but of sensual awareness. For
soul qualities are not any
sensations or stimuli we are
aware of. Instead they are
innately sensual qualities of our
awareness itself.

20

Today people rely more and

more on different means of
sensory stimulation to revive or
intensify sexual feeling, or add
to or prolong the pleasure of
sex.
Sensory stimulation may be
heightened
through
dress,
romantic candlelight dinners,
the use of scents and oils,
through gentle massage or
sado-masochism, psychoactive
drugs or pornography.
The
reliance
on
sensory
stimulation of the body for
sexual arousal comes from the
decay of sensual awareness
soul sensuality.

21

WHAT IS TANTRIC SEX?

The essence of tantric sex is not
the use of sensory stimulation
to revive, intensify or prolong
sensual pleasure.
Nor is it the traditional practice
of different bodily postures and
physical breathing methods to
raise up sexual energy through
different energy centres.
The true essence of TANTRA is
the understanding of sex as the
human embodiment of a
divine-cosmic union (YOGA) or
coupling (YAMALA) between
awareness on the one hand,
and energy or vitality on the
other.

22

SHIVA AND SHAKTI

In the ancient tradition of
Shaivist tantra, awareness was
symbolised by Lord SHIVA, and
energy or vitality by his female
consort or SHAKTI.
The sexual act was seen as a
human enactment of the divine
interplay of SHIVA-SHAKTI.
The teachings of tantra were
aimed at experiencing the
sublime bliss of the divine
couple. They are quite distinct
from teachings such as the
KAMASUTRAS which focus on
bodily pleasure (KAMA) rather
than divine bliss (ANANDA).

23

NON-SEXUAL OR SEXUAL?
In everyday life there are both
verbal and non-verbal, mental
and physical, non-sexual and
sexual modes of being and
relating to others.
It is our non-sexual mode of
being and relating that is
reflected in our sexual relations
and in the whole place that sex
has in our culture.
That is because in our current
culture, peoples way of being
and relating to others is a
totally disembodied one
focused on their words and
deeds rather than their bodies.

24

In ordinary conversation, for

example, peoples conscious
awareness is entirely focused on
the words of the other and
what they are about.
Rarely, if ever, do people take
time to feel their own body as a
whole and focus their whole
attention on the body of the
other their whole body, that
is - not just their face and eyes.
Attending
exclusively
to
another persons body as a
whole and doing so from their
own body as a whole is
something people do only
during sex itself, or if there is
something particularly striking

25

(sexually or otherwise) about

the bodily appearance of the
other.
Getting lost in thoughts and
feelings people cease to feel
their own body with others or
feel the body of the other.
This disembodied mode of
relating takes the soul out of all
human relations, both sexual
and non-sexual.
For we can sense our own soul
only by a sustained awareness
of our body as a whole. We can
sense the soul of another only
through a sustained awareness
of their body as a whole.

26

The body of the other is a

sensory image of their soul, its
fleshly surface. Our own body
as a whole is a sense organ of
our soul that which allows us
to become all eyes and all
listening ear.
The soul is the inwardness of
both the flesh and the word,
both the body and the speech
of the other. If we cannot feel
the soul-inwardness of our
bodies how can we feel the
soul-inwardness
of
another
persons body or of their
words?

27

Speech itself is no mere verbal

communication of thoughts or
feelings. It is a vocal and verbal
gesturing of the soul and we
must feel it as such.
Only by sensing acts of speech
as MUDRA - bodily gestures of
the soul - can they suggest their
inner meaning to us.
Words themselves are MANTRA
- bodies of sound whose soul or
sense is their felt bodily sense or
resonance.
The mind is just a voice in the
head and a mirror of our
inwardly felt body as a whole
a mirror of the soul.

28

Listening is something we can

only truly do with our body as
a whole. Only by listening with
and to our body as a whole, can
we not only receive the word
of the other as suggestive
gestures of their soul, but grant
time for a response to gestate in
our soul and find expression as
responsive vocal and verbal
gestures.
The body as a whole is a living
language or alphabet of the soul
(MATRIKA). The body never
ceases to speak, and in this
sense there is no such thing as
non-verbal communication.
If we merely attend to another
persons gestures or body

29

language with our minds we

will not feel these gestures in a
bodily way and they will not
touch our souls. Nor will we
feel their words themselves as
bodily gestures of their soul.
To be open to others means
much more than having an
open and receptive mind. In
means to open ourselves to
others in a bodily way.
Sensing the body of the other,
with our own bodies, opening
our bodies to others in a way
that lets them in can make us
feel deeply touched inside.

30

Such phrases, as Aron Gersh has

recognised, all point to the
implicitly sensual and sexual
aspects of what we ordinarily
take as non-sexual interaction.
Just as our culture makes an
artificial split between verbal
and non-verbal modes of
communication - failing to
recognise that speech IS body
language - so it also splits off
non-sexual and sexual modes of
relating to others.
Feelings of love have become
the exclusive way in which deep
inner soul contact with others is
experienced. Similarly, sexual
interaction or love-making has

31

becomes the exclusive way of

feeling ourselves and relating to
others in a bodily way.
This is all because the accepted
mode of ordinary everyday
relating is one in which we put
our bodies aside and become
mere talking heads a mode of
being and relating that is
disembodied and therefore also
soul-less, that is desexualised
and therefore also loveless.
Love can be experienced as a
feeling. But loving, like feeling,
is also something we do. To
love, like to feel is a verb.

32

LOVE AND LOVE-MAKING

Loving is essentially the activity
of feeling the soul of another in
a bodily way and receiving it
into our own soul.
It is the capacity to extend the
bodily field or feeld of our
feeling awareness to fully feel
another person as some-body,
and fully receive them in all
their
aspects
whatever
feelings, positive or negative,
we have towards these aspects.
If loving is the deepening of
our bodily feeling awareness of
another, then love-making
means making our bodies open

33

by
that
to
being
filled
awareness by the soul of the
other or intending to open
and fill the body of the other
with our awareness, our soul.
True love and love-making are
impossible without the capacity
to feel our own body as a
whole as a sense organ of our
soul, an organ with which we
can see and feel the body of the
other as a sensory image of
their soul in all its aspects.
Both ordinary and scientific
notions of love and lovemaking however, see it as
something based purely on
physical
attraction
and

34

expressed
though
purely
physical contact with the body
of the beloved.
The ordinary understanding of
sexual attraction, contact and
intercourse is entirely focused
on the physical body of the
other - their outwardly seen
and outwardly felt body.
There is no place in this
understanding of sex for the
soul for the soul is our own
inwardly felt body and the
inwardly felt body of the other.
The inwardly felt body is not
simply the physical body as felt
from within. On the contrary,
the physical body is but the
outwardly perceived form of

35

the inwardly felt body the

soul body or awareness body.
Though in the physical sex act
there may be penetration of the
fleshly inwardness of ones
partners body, this purely
phallic and physical penetration
does not by itself reach into
their soul body.
Ordinary sex is limited to the
physical body the outwardly
seen and felt body. Soul-body
sex starts from the inwardly felt
body or soul body. It is the
experience of our own soul
body filling or being filled by a
sensual flow of awareness
something that requires no

36

physical sex organs, male or

female.
To love another in the truest
sense is to feel their soul - the
aware inwardness of their
body. To make love in the
true tantric sense means to fill
the soul inwardness of the body
- either by drawing or sucking a
flow of awareness into it (the
female role) or by penetrating
the soul body of the other with
such a flow (the male role).
Masculine and feminine are
not reducible to biological
gender however. For the soul
body has a quite different

37

sexual anatomy and one that

is essentially androgynous.
That is why the starting point
of practice or SADHANA in The
New Yoga is the capacity to feel
our body as a whole as a sense
organ of our soul. It is this that
allows us to inwardly sense the
souls of others, male or female,
in all our relationships, sexual
and non-sexual, heterosexual
or homosexual.
Whole-body sensing of the soul
of the other means feeling a
look in someones eyes with
your own eyes, feeling the
expression on their face with
your face, the head space they

38

are in with your head, what

they feel in their heart and
chest with your heart and chest.
Then you can begin to sense in
your body the way they feel in
theirs, their whole way of
feeling - or not feeling - their
soul and of bodying that soul.

39

THE SOUL-SCIENCE OF SEX

The New Yoga of Sex has a
rigorous soul-scientific basis.
Soul-science is founded on the
recognition that the most basic
scientific fact is not the
existence
of
an
objective
universe of matter and energy
but our subjective awareness of
that universe.
In particular, it recognises a
dynamic and reciprocal or
dialectical relation between
the aware inwardness and
energetic
outwardness
of
phenomena - between SHIVA
and SHAKTI.

40

The
dynamic
relation
of
awareness and energy that is
symbolised by SHIVA and
SHAKTI is an expression of
several soul-scientific laws:
Awareness
is
the
very
inwardness or soul of energy
in all its forms.
Awareness is what first releases
and draws out energy. Light,
for example, is visible only in
the light of our awareness of it.
Awareness possesses its own
innate energy in the form of
soul-light and soul-warmth,
soul-magnetism and electricity,
soul gravity and soul levity.

41

WHAT IS KUNDALINI?
Interpretations of the Old Yoga
usually define KUNDALINI as
potential energy coiled up at
the base of the spine like a
serpent.
The aim of sexual yoga was
seen as the release of this
potential energy or serpent
power and its raising from the
base of the spine to the head
and crown through different
CHAKRAS or energy centres
in the body.
In reality however there is no
such
thing
as
potential
energy or kinetic energy.

42

Both terms refer to energy as if

it were a thing. But when
people talk of having or lacking
energy they are not referring
to some thing but to an
quality
of
their
overall
awareness one that has to do
with their potentiality or
power to act.
The root meaning of the
Sanskrit
term
SHAKTI
is
potentiality or power to act.
The root meaning of the Greek
word ENERGEIA is action or
actuality. We cannot speak of
potential energy because the
essential meaning of energy is
the actualisation of potency or
potentiality.

43

Potentialities, however, exist

only in awareness. You can be
aware of them but you cannot
pick them up or measure them
like a physical energy or like
anything actual.
The release of KUNDALINI is
not the release or actualisation
of potential energy. Instead
the release of KUNDALINI is
the release of the hidden
potentialities and potency of
awareness itself.
KUNDALINI is not a flow of
energy
through
different
energy centres. It is a flow of
awareness through different
centres of awareness.

44

Terms such as KUNDALINI,

CHI, QI or PRANA are usually
understood as referring to
subtle energy and all share the
same root meaning of that
which flows, as does the Greek
HORME, from which we derive
the term sexual hormones.
Not a flow of something but
just flow. Energy itself is not
some thing than can move or
flow. It is pure motion or flow
itself a flow that can only be
understood as a flow of
awareness itself.
A flow of awareness can only
be felt however, if awareness

45

itself has a substantiality of its

own with its own felt qualities.
Awareness can be felt as having
sensual qualities of brightness
or
darkness,
lightness
or
heaviness, warmth or coolness,
density or diffuseness.
Awareness can also be felt as
having its own substantiality,
possessing sensual qualities of
airiness, fluidity and earthly
density or solidity.
Different flows of awareness
are what bring about dramatic
transformations in the overall
quality of our awareness, thus
releasing new potentialities of
awareness.

46

WHAT IS AWARENESS?
What we call consciousness is
always awareness of something
for example a bounded object
or bodily sensation. It is always
focussed or localised in some
way.
Awareness on the other hand,
is like the air around and within
us. Though it flows, it is not in
any way localised in space. If
we can unfocus our awareness,
and feel its commonality with
the air around us an air that
also permeates our bodies - we
experience awareness as a type
of airness (PRANA) that fills
and flows in space (AKASHA).

47

The soul body, as an awareness

body, exists and can be
experienced as a body of fluid
inner warmth or soul warmth,
a body of soul-air or PRANA, a
body of soul-light (PRAKASHA)
and of space as such (AKASHA).
In the tantric literature of the
Old Yoga reference is made to
different bodily sheaths or
KANCUKAS.
These are not multiple inner
bodies but different aspects of
a singular soul body or
awareness body. The innermost
sheath is the soul body as a
warmth body a body of inner
soul warmth.

48

A broader sheath is the soul

body as pranic body of soul
breath or air. The sheath of
greatest dimension is the soul
body as a body of light and
space.
The soul body has been called
an etheric body, made up of
the same ether or aether
that was once supposed to fill
the apparent void of cosmic
space.
Einsteins theory of relativity
seemed to make aether theory
redundant. Not so, if as
Stephen Rados modern ether
theory or aetherometry, the
aether is conceived of as an

49

ideal and frictionless gaseous

medium.
In reality however there is no
such thing such an ideal gas.
Only awareness as such has the
ideal characteristics of Rados
gaseous aether, capable of
flowing in the same way as this
gaseous or air-like aether.
That is why in all primordial
cultures awareness was felt as
something like air - flowing like
the breath (PSYCHE) or a wind
(PNEUMA). In the yogic and
tantric traditions the name
given
to
this
breath
of
awareness was PRANA.

50

The ether or aether is not

any fine or frictionless gas that
physics can detect. Instead
awareness itself is the very airlike aether that fills and flows
through space.
Space itself however is nothing
objective or physical but simply
the
spatial
dimension
of
awareness itself. All bodies in
space are composed of etheric
atoms - basic particles or units
of awareness.
The soul body is only an
etheric body in this sense,
composed of etheric units or
atoms of awareness (ANU) and

51

possessing the variable etheric

substantiality of awareness.
It is above all the different
flows of awareness that make
up the soul body as an aether
or etheric body that give rise
to and transform its felt
substantiality. It is also what
gives rise to its felt energetic
qualities allowing us to feel it
as a body of fluid soul warmth,
or of soul light, of soul
magnetism and soul electricity.
When people experience the
rising energy of KUNDALINI
in
the
form
of
intense
sensations of heat, light or
electricity they are both
mistaking and replacing sensual

52

field-qualities of awareness
belonging to the soul body
with
sensory
experiences
localised in the physical body.
The human body is a sensory
image of the human soul. Its
sensory
qualities
are
an
expression of individual soul
qualities.
The
quintessential
bodily
configuration of the soul is a
result of patterned flows of
awareness (NADIS).
These flows have both axial,
spiral, rotatory, radial and
circulatory vectors.

53

SEXUAL SOUL CURRENTS

Imagine two parallel cardboard
tubes with motorised fans inside
them. The fans in each tube
rotate in different directions.
The result will be a circulatory
flow coupling of air currents of
the sort shown in the diagram.

54

This is Stephen Rados new

aether theory of magnetism.
For the coupling of opposite air
flows in the two fans will
attract them like magnets.
Understood
as
flows
of
awareness the diagram is a
model of soul-body coupling.
Male and female are not simply
sexual differentiations of a
biological species.
Instead the sexual polarity of
male and female is but one
expression of the proto-sexual
flows of awareness that make
up the anatomy of the soul
body.

55

The two basic polar flows of

awareness are an inwardgathering and centripetal flow
(feminine), and an outwardradiating and centrifugal flow
(masculine).

Proto-feminine Flow

56

The proto-feminine flow is

essentially an inward-drawing,
centripetal flow of awareness
from a circumference towards a
centre. The proto-masculine
flow is essentially an outwardradiating, centrifugal flow of
awareness from centre to a
circumference.

Proto-masculine Flow

57

SEXUAL FLOW COUPLING

Only together do these polar
flows of awareness create a
proto-sexual coupling of the
masculine and feminine flows
of awareness, one which alters
both and first gives them their
sexual character, creating:
1. A
feminine
flow
of
awareness that draws or
sucks in from below and
radiates out above and
around.
2. A
masculine
flow
of
awareness that enters and
fills from below and draws
in from above and around.

58

The result is a magnetic flow

coupling of the sort already
illustrated in Diagram 1.

59

SHIVA-SHAKTI UNITS
Coupled flow currents of
awareness constitute the aware
inwardness of electromagnetic
energy in all its forms.
They are the most basic units of
awareness making up the very
air or breath of awareness from
which air itself is formed.
All material bodies are formed
from, emanate and absorb such
units. Coupling male (SHIVA)
and female (SHAKTI) flow
currents these units can be
described in tantric terms as
YAMALAS (couples) or as
SHIVA-SHAKTI units.

60

THE NEW YOGA OF SEX

The theoretical basis of The
New Yoga of Sex lies in
recognising that the body is a
sensory image of the soul, and
that behind all sensory qualities
perceived by the physical body
are those soul qualities innate
sensual qualities of awareness
that make up the soul body.
The practical basis of The New
Yoga lies in transforming our
awareness of sensory qualities
such as warmth and light into a
sensual experience of different
qualities of awareness.

61

For example, by just feeling the

warmth of your physical body
from within you can transform
this feeling of warmth into a
warmth of feeling.
That is because your inwardly
felt body is not simply your
physical body as you feel it
from within, but a body of your
feeling awareness of yourself
and others. Warmth of feeling
is a quality of soul warmth - not
a sensory quality belonging to
your physical body but a sensual
quality of awareness in other
words a soul quality belonging
to your soul body or awareness
body.

62

Just as we can transform a

bodily feeling of warmth into
warmth of feeling or soul
warmth, so can we also
transform a bodily feeling of
lightness or heaviness into a
lightness or heaviness of feeling.
Conversely, by attending in a
bodily way to a sensed warmth,
airiness, brightness, lightness or
expansiveness of feeling within
ourselves we can transform this
warmth, airiness, brightness or
expansiveness of feeling into an
experience of our soul as a
warmth body, a body of air or
light, or a spacious and
expansive body of awareness
embracing the entire cosmos.

63

The First Principles of The New

Yoga are therefore as follows:
Feeling your awareness of space
as the airy spaciousness of your
awareness.
Feeling your awareness of light
as the very light of your
awareness.
Feeling the warmth of your
body as warmth of feeling in
your soul.
Feeling your bodily breathing as
a breathing of awareness.

64

SOUL-BODY BREATHING
The soul body is that body with
which we breathe in and digest
our sensory experience of the
world, transforming its sensory
qualities into soul qualities.
In the meditational breathing
methods of the Old Yoga
(PRANAYAMA)
breath
or
PRANA was seen as the vital
link between mind and body.
Yet no distinction was made
between our awareness of
breathing and our breathing of
awareness.

65

PRANA itself was and is still

misunderstood as a form of
subtle biological energy - rather
than as the elemental breath or
air of awareness itself.
A new PRANAYAMA or yoga
of breath is central to the New
Yoga of Sex - for only through
it can we experience a sexual
and magnetic coupling of
those flows of awareness that
are the very essence of PRANA.
Central to the practice of this
new yoga of breath is the
coupling
of
our
ordinary
physical and aerobic breathing
anaerobic
with
a
pure,
breathing of awareness.

66

This is achieved through a

double breath cycle of air and
awareness. In the Old Yoga
emphasis was placed on the
suspension of breathing at the
turning points of the ordinary
breath cycle in particular at
the end of each out-breath.
In The New Yoga, the apparent
suspension of breathing at this
point in the ordinary breath
cycle becomes the entry point
into a second breath cycle the
pure exhalation and inhalation
of awareness as breath or
PRANA.

67

The two breath cycles are

linked in a lemniscatory pattern
illustrated in Diagram 2.

The Double Breath Cycle

Out-breath

68

The
upper
part
of
the
lemniscate
represents
the
ordinary breath cycle the inbreath and out-breath of air.
It is at the turning point of this
breath cycle that our out-breath
can be slowed and elongated to
such
a
degree
that
we
experience it transforming into
a pure out-breath of awareness.
For this to happen we must feel
our ordinary out-breath not
simply as an exhalation of air
but as a descending flow of
awareness passing down into
our entire inwardly felt body.
It is then that the out-breath is
felt as APANA - literally a

69

down-breath of awareness
passing from the felt inner
space of our head and chest and
abdomen, through our pelvic
bowl or KUNDA and into our
entire lower body below the
waist.
As it does so we feel our outbreath continuing even though
we are no longer exhaling any
air at all. The elongation of the
out-breath as a descending flow
of pure awareness breath can
be sustained even as we begin
to once again inhale air and
recommence
the
ordinary
aerobic breath cycle.

70

To achieve pranic breathing it is

essential to centre our ordinary
aerobic
breathing
in
the
abdomen - to draw in and
release breath entirely through
the use of our abdominal
muscles.
Yet the respiratory anatomy of
the soul body is very different
to that of the physical body.
In the anatomy of physical inbreathing, the use of the
abdominal muscles to depress
the diaphragm draws air down
from the mouth and/or nose to
fill the lungs. In soul-body
breathing, the pranic in-breath
of awareness is an up-breath

71

(UDANA) drawn from the

ground and lower body through
the KANDA (perineum) and
filling the entire inner space of
the pelvic bowl (KUNDA) and
womb or abdomen (KARNIKA).
The abdomen itself - and not
the lungs is felt as if it were a
balloon filling with breath as it
expands.
In physical out-breathing, the
contraction of the abdomen
raises the diaphragm, forcing air
up and out of the lungs. In soulbody
out-breathing,
the
contraction of the abdomen is
felt as a down-breath (APANA)
pushing PRANA ever further
down into our lower body.

72

YONI AND LINGAM

In Shaivism the religious symbol
of SHIVA is the phallus or
LINGAM.
The
symbol
of
SHAKTI is the YONI - vulva and
vagina.
The
SHIVA-LINGAM
and
SHAKTI-YONI are not simply
symbols of sexual organs. It is
the other way round. Our
sexual organs are themselves
twin symbols of the soul body
in its bi-sexual character.
The basic shape of the soulbody bears little relation to that
of the physical body.

73

In the diagram it is represented

as a spherical field-boundary
(black). Its interiority (white)
embraces the entire space-time
universe, i.e. the entire field of
our outer, sensory awareness of
the world.

74

Intruding into this spatial field

is a phallic formation the
SHIVA-LINGAM.
This lingam however, is at the
same time the SHAKTI-YONI,
being an invagination of the
entire
field-boundary
that
constitutes the soul body as a
whole.
The grey area within the YONILINGAM is the hollow soulinwardness of the human body.
This soul-space of awareness
leads directly into a surrounding
soul world that is the other
side of the sensory universe.

75

Pranic breathing or awareness

breathing has a whole-body
character. Its basis is not
localised respiratory organs but
whole-body awareness.
Whole-body awareness means
simultaneous
awareness
of
ones sensory body surface and
its inwardness of soul.
Soul-body coupling requires
both male and female partners
to combine and couple their
cyclic flows of pranic or
awareness breathing.
Men and women can both take
the role of male and female
partners in soul-sexual coupling.

76

The feminine in-breath of

awareness is an up-breath
(UDANA) which draws or sucks
up a flow of awareness from
below, transforming it through
the out-breath (VYANA) into
an emanation of SHAKTI
through the upper surface or
fleshly sheath of the soul-body.

77

The masculine in-breath of

awareness draws in the light of
awareness through its entire
upper surface and transforms it
through the out-breath into a
pranic
down-breath
of
awareness (APANA) leading
into the soul world.

78

MALE PRANIC BREATHING

The male partner first closes his
eyes, turns his gaze inwards,
and feels his own out-breath as
pranic out-breath of awareness
(APANA) reaching ever-further
down through the KANDA or
bulb into his entire lower
body below the waist.
He
then
attends
to
his
awareness of his partners YONI
and the hollow inwardness of
her pelvic bowl (KUNDA).
Sensing his partners body as a
hollow vessel, he feels his own
downward flow of awareness
passing as condensed and fluid
soul-warmth (KULA) to enter

79

his partners YONI from below,

heating her KUNDA bowl and
then ascending to fill the entire
hollow of her trunk.
Sensing the ascending flow of
awareness filling the inner soulspace of her chest he feels his
own in-breath as a pranic inbreath of awareness - one
which draws out the fiery
vitality or SHAKTI from her
flesh and absorbs it through his
own chest surface.
Feeling the flow of awareness
rising to fill the inner space of
her head, he uses his eyes to
draw it out as soul-light
radiating from her eyes.

80

FEMALE PRANIC BREATHING

The female-bodying partner
first closes her eyes, turns her
gaze inwards, and feels her own
out-breath as a descending flow
of awareness reaching down
into her entire lower body
below the waist.
She then attends to her
awareness of her own genital
region, in particular her pelvic
bowl or KUNDA, her vagina or
YONI and perineum or KANDA.
Sensing the pranic flow of
awareness passing as condensed
soul-warmth or KULA from her
partner to enter her YONI and

81

fill her pelvic bowl or KUNDA

from below, she intends to
draw it in and up, letting it fill
the entire hollow of her trunk.
Feeling the ascending flow of
KULA filling her inner chest
space she senses her own pranic
out-breath as an emanation of
fiery vitality or SHAKTI from
her
entire
chest
surface,
radiating into the entire space
around her and infusing her
partners chest surface.
Feeling the pranic flow rising to
fill the inner space of her head,
she radiates it through the light
of her gaze and intends it to
penetrate her partners eyes.

82

LIGHT OF THE TANTRAS

Light energy is only visible in
the light of our own awareness
of it. It is the physical
expression of the divine light of
awareness that is the essence of
SHIVA.
The light of awareness can
radiate and be drawn outward
from a centre towards a
circumference. But it can also
radiate and be drawn inward
from a circumference towards
a centre.
Every soul body has at its core
a central metaphysical point
known as BINDU. This is the

83

soul counterpart of a whiteblack hole. From the BINDU

awareness is drawn outwards
as SHAKTI as soul-light.
From that circumference the
awareness can also radiate and
be drawn inwards towards a
gravitational centre or black
hole of the soul. As it does so
it condenses (KUL) into the
primary
substantiality
of
awareness that is KULA or soulwarmth.
The
inward
radiation
of
awareness is the essence of
darkness - not as an absence
of light but as a darkening light
or dark light.

84

As we turn the gaze of our

awareness inwards towards the
abdominal centre (BINDU) of
our soul body we darken the
light of that awareness.
At the same time, if we make
the surface circumference of
our body receptive we can feel
ourselves breathing in and
drawing out the light from
every other body around us.
Thus it is that a man can draw
out from a womans fleshy
sheath or surface her immanent
soul vitality or SHAKTI. He
does this not by turning her
body into a mere object of his
own active outward gaze, but

85

by turning his active gaze

inwards whilst making his outer
gaze
open
and
entirely
receptive.
His inner gaze radiates inwards
towards a centre from his
bodily circumference. His outer
gaze is one in which he feels
that circumference his whole
body surface as all eye.
The capacity to turn our gaze
inward without closing our
eyes, whilst at the same time
experiencing our whole body
surface as all eye a sensory
organ of the soul - is central to
TANTRA. It went by the name
of BHAIRAVA MUDRA this

86

being the basic inner posture or

bearing (MUDRA) of the male
tantricist or BHAIRAVA.
The following schema shows
tantric sex (MAITHUNA) in a
new light: as a flow coupling of
awareness in which, through
his inner gaze, soul-light and
soul-air are condensed by the
BHAIRAVA into fluid soulwarmth (KULA) and pass from
the base or KANDA of his
SHIVA-LINGAM into the soulbody inwardness of a female
tantricist or BHAIRAVI.
At the same time, through his
outer gaze, SHAKTI is drawn
out as soul-fire from her souls

87

fleshly outwardness - to be
drawn and re-absorbed by the
male through the receptive
fleshly surface of his own soul.
For
the
BHAIRAVI,
the
elemental experience of soulcoupling is just the reverse. She
first experiences soul warmth
rising within her from below
and heating the inner coals of
her pelvic KUNDA bowl. From
there it rises to be transformed
into soul-fire (KALAGNI) and
soul-light (PRAKASHA). These
are emanated as a soulexhalation (PRANA) from her
entire upper body surface and
radiated outwardly by her as
the light and fire of her eyes.

88

SOUL-BODY COUPLING

89

The sensual flow coupling of

inwardness and outwardness,
SHIVA
and
SHAKTI,
their
mutual transformation and the
alchemical
transmutation
of
elemental soul-substance is the
very essence of KULA TANTRA.
It can be experienced as soul-sex
between partners of any gender
man and woman, man and
man, woman and woman.
For the soul body as such is
essentially androgynous, its basic
schema or YANTRA the
phallically invaginated sphere being a symbol of both the
SHAKTI YONI and SHIVA
LINGAM.

90

GETTING PHYSICAL
As a prelude to physical
intercourse, soul-sex is not
dependent on the ordinary
triggers provided by sensory
stimulation or sexual lust.
From the point of view of the
partner
(female
or
male)
embodying
the
feminine
bearing of SHAKTI, it is the
opening and penetration of her
female soul-body sex organ or
YONI by a flow of melting soulwarmth that creates the desire
to be physically penetrated and
filled.

91

Similarly, from the point of view

of the partner (male or female)
embodying
the
masculine
bearing of SHIVA, it is the
upward and in-sucking flow of
awareness from the womans
YONI that arouses and maintains
the soul-body sex organ of
LINGAM. If the partner is male
erectile it is the soul-body organ
that increases blood flow in the
phallus and creates the desire for
physical penetration.
Actual physical penetration and
phallic thrusting on the part of a
male partner however, does not
result in seminal ejaculation. On
the contrary, the physicalisation

92

of tantric soul-sex goes together

with seminal celibacy.
Such seminal celibacy is not
achieved through the active
restraint of ejaculation, whether
normal or premature. For if
the initial down-breath of
awareness that sets up the flowcoupling
of
awareness
is
maintained or re-established, the
impulse to ejaculate disappears
naturally.
By putting or maintaining
pressure on the coccyx with the
sole of the man or womans foot
the male seminal vitality can be
held back physically in the root
of the spine.

93

At the same time, the male inbreath of awareness can be felt

as raising this vitality in the form
of a sublime elixir of awareness
(RASA), ascending through a
central channel of awareness
(SUSHUMNA) leading upwards
from a centre of awareness in
the perineum: the so-called
MULADHARA CHAKRA.
The essence of heat is not
kinetic
energy
but
the
gathering (KUL) of fluid soulwarmth as KULA. Elemental
water - any physical fluid - is a
cooling of KULA. Fire is a
combination of elemental Air
and Light result from its
intensification or heating.

94

As fluids, mucus, blood and

semen all absorb and cool inner
soul-warmth. The release of the
soul-warmth
condensed
in
seminal fluid produces the
elixir
(RASA)
or
nectar
(KULAMRITA) of prolonged
bliss (ANANDA) - in place of the
brief sensory pleasure (KAMA)
of ejaculation.

95

BLACK SERPENT POWER

The black field surrounding the

YANTRA of the soul body
symbolises the ultimate source
or Great Mother a field of
unbounded potentiality.

96

The
Great
Mother
or
MAHADEVI, symbolised by the
mother goddess DURGA-KALI
has reality as a realm of dark
potentiality immanent in all
matter. Her blackness symbolises
this darkness at the heart of
matter this dark matter.
DURGA-KALI is also the black
serpent power coiled up at the
base of the spine.
When a tantric practitioner or
SADHAKA
attends
to
the
inwardness of their coccyx, and
at the same time attunes to this
invisible realm of potentiality
immanent in all the visible
matter around them, then he or

97

she can attune to the power of

the MAHADEVI.
The uncoiling of her power is
felt as a blissful flow of
awareness that not only rises
within our inwardly felt body
like the SHIVA-LINGAM but coils
and spirals within and around it.
In this way attunement to the
MAHADEVI recreates all the
different spiral flows and vectors
of awareness that constitute the
inwardness of our own material
bodies and of all material
bodies.

98

But the secret of KUNDALINI or

serpent power lies in the fact
that there is no end to this
uncoiling of serpent power, for
being a realm of inexhaustible
and unbounded inwardness or
potentiality, the MAHADEVI
remains forever coiled up within
the base of our spine - as she
does within the inwardness of all
matter.
That is why the most profound
experience of KUNDALINI as
Serpent Power is that of soulbody intra-course with the
MAHADEVI herself a sublime
descent into the dark inwardness
of every cell of our body.

99

Such intra-course with the

MAHADEVI is an experience of
the divine-cosmic dimension of
sexuality in all its principal three
aspects: SHIVA, SHAKTI and
MAHADEVI, For only through
the
light
of
awareness
symbolised by SHIVA can the
pure
black
darkness
of
unbounded potentiality that is
DURGA-KALI be felt, or released
as the vitality of SHAKTI.
TANTRIC intra-course with the
MAHADEVI transcends both
gender and sexuality, for (S)HE
is both Mother and Father,
DURGA and BRAHMA - the
unbounded inwardness that is
the source of all energies or

100

SHAKTIS, and that also flows

through and forms matter. Yet
S(HE) also remains forever
hidden or coiled up within
them, being their inexhaustible
source and black occult core.

101