Yamala - the tantric couple
The sexual practices of the Kaula school, also known as the the secret ritual, are based on the couple. They are performed with a so called external Śakti (sexual partner) [6] as opposed to the purely meditative practices which involve only one's own spiritual energies (the interior Śakti).
Abhinavagupta gives a pretty radical definition of the tantric couple, from the point of view of an illuminated master: "The couple (yamala) is consciousness itself, the unifying emission and the stable abode. It is the absolute, the noble cosmic bliss consisting of both Śiva and Śakti. It is the supreme secret of Kula; neither quiescent nor emergent, it is the flowing font of both quiescence and emergence." ( Tantraloka) [7]
Thus the ultimate form of the tantric couple is identical to the Shiva - Shakti couple. The two lovers are not merely mimicking the Divine Couple, but becoming one with it, and respectively with one another. This state combines both the dynamic and the static aspects of the Divine.
Complete unification of the two
The role of the sexual Kaula ritual is to unite the couple yogini (initiated woman) and siddha (initiated man) and induce one in the other a state of permanent awakening [8] This achievement made possible by the intensity of their love. [9]
First the mental limitations will fall and the force centers will harmonize their energies. In their exalted state, the two become absorbed into consciousness. Becoming united on all the levels, physical, astral, mental and even in their consciousness, they reconstitute the supreme couple of Shiva and Shakti. [10]
Prequalifying conditions
The Kaula sacrifice is reserved for the few, the elites, who can maintain a state of Bhairava (spiritual illumination) while being engaged in the sexual union. [11] Other couples, even if they reproduce the ritual to the letter (as perceived from outside), if they do not attain the Bhairava consciousness, are merely making love.
This path to spiritual accomplishment is considered fast but very difficult. Making use of the enormous forces sleeping inside human sexual potential, the secret ritual accelerates the evolution, but also the risk of failure - thus the need for it to remain a secret. Otherwise we'd have both people failing in their spiritual endeavors (on its account), and a lot of misconception distorting the purpose of this ritual. As any ritual, it lives in the energies accumulated through repetition, over many years - allowing incomplete or distorted applications would be detrimental to its efficacity.
Transmission of initiation from the yogini
Also called "initiation by the mouth of the yogini(yoginī-vaktra)", is a method by which the adept unites with a purified yoginī (advanced female practitioner) and receives the unique experience of the illuminated consciousness directly from her. [12] He is to see her as both his lover and guru. Such practices allow for the transmission of the initiation first from the guru to his female disciples, and then from them to the male disciples, in the end closing the circle.
Sexual sounds
Sexual fluids
The energy generated during the tantric sexual act is considered a form of subtle emission [15], while the act of ejaculation is considered a form of physical emission. Depending on the orientation of one's consciousness, introverted or extroverted, emission can be of two kinds:
Śānta is the rested form of emission, when the focus is resting just on the self. It is associated with a state of transcendence.
Udita is the risen form of emission where the focus is resting on the other (the partner in love). [16] This emission is associated to the state of immanence.
Santodita - beyond udita and śānta - is the uniting form, cause of both śānta and udita emissions. Santodita is described as universal bliss (cidānanda or jagadānanda), undivided consciousness [17] and kaula [18].
Abhinavagupta describes this state as the outflow of the pulsation of Shiva and Shakti, undivided and complete. [19]
The 7 levels of bliss during the Kaula sexual union
Mantric meditation is the most common form of tantric practice. In the Kaula system, this practice is associated especially with the group of phonemes [26] [27].
The 50 phonemes (varṇa) of the Sanskrit alphabet are used as mantras denoting various aspects of consciousness(cit) and energy(śakti). The group(kula) of Sanskrit phonemes form a complete description of reality, from the lowest(earth) to the highest(Śiva consciousness) level. [28].
The ritual "setting out" of the phonemes imitate the emanation of the cosmos from the supreme I-consciousness of Śiva. [29] In another ritual, the phonemes are identified with specific zones of the body through the practice of nyāsa, infusing the body with spiritual energy.
This mystical state of culminates in the kaula of the body and such a being is known as a siddha (accomplished one). [30]
The adept attains a form of bodily enlightenment where, through the power of mantras, one comes to recognize the divinities within the body. [31]
Initiation in the mantric practice is based on a transfer of power and the link (lineage) of the heart. Thus simple knowledge of the word or phoneme is not useful in itself, as it does not have efficiency, unless the disciple received his initiation from an authentic master. [32]
Even if the concept of mantra is primarily related to Śakti, it is necessary to remember that Śakti and Śiva are always united. Thus, the supreme mantra, paravak, is equated to I-consciousness of the Lord [33].
From an exterior/interior point of view, Kaulika-siddhi can be seen as both extroverted and introverted. Its extroverted aspect is that of instrument of perception (the whole body-mind complex being itself is a Kula, thus, having Kaulika shakti as its unifier) [7]. On the other side, the introverted aspect of Kaulika-siddhi is that of pure I-consciousness, the substrate of all the objective and subjective life.
If Kula is the limited consciousness, Akula is the absolute Consciousness (parasamvit), the unsurpassed reality (anuttara) and uncreated light (Prakāśa) [8] [9]. Limited consciousness is seen as a mere external object compared to the supreme consciousness Cit, which can never be an object of contemplation itself as it is the pinnacle of the subjectivity.
Kauliki ( Shakti) is the energy of Akula ( Shiva), identical to self awareness (Vimarśa), the sleeping bodily energy (Kuṇḍalinī), the force of emission (Visarga), beatitude of the Śiva-Śakti union (Ananda) [10]. Thus under various names there is only one force.
Kauliki acts as a perfect mirror, reflecting in it both the supreme (Akula) and the manifested (Kula), "mirror" that is identical to the cosmic beatitude (ānanda) [11].
Kauliki ( shakti, ananda) is thus said to be the supreme energy, containing all possibilities, full of all qualities, pervading everything from the absolute down to the material plane and reflecting everything in itself as mere aspects. "Pervading everything" is another way of saying "reflecting everything in itself". The idea here is that wherever there is manifestation or even in the absolute itself, the Kauliki energy is the ubiquitous substrate.
Kauliki pervades at various levels - supreme - mental - physical - social
Consciousness is all pervading, true nature
Kauliki is an all pervading energy, nothing being outside its realm. The notion of containing everything manifested in itself is described sometimes as "reflecting" everything in itself like a mirror
[12]. The levels which are pervaded (reflected) in Kauliki seem to be arranged on a sliding scale, from the largest to the smallest unit of manifestation
[13]. In order, from interior to exterior, they are:
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Yamala - the tantric couple
The sexual practices of the Kaula school, also known as the the secret ritual, are based on the couple. They are performed with a so called external Śakti (sexual partner) [6] as opposed to the purely meditative practices which involve only one's own spiritual energies (the interior Śakti).
Abhinavagupta gives a pretty radical definition of the tantric couple, from the point of view of an illuminated master: "The couple (yamala) is consciousness itself, the unifying emission and the stable abode. It is the absolute, the noble cosmic bliss consisting of both Śiva and Śakti. It is the supreme secret of Kula; neither quiescent nor emergent, it is the flowing font of both quiescence and emergence." ( Tantraloka) [7]
Thus the ultimate form of the tantric couple is identical to the Shiva - Shakti couple. The two lovers are not merely mimicking the Divine Couple, but becoming one with it, and respectively with one another. This state combines both the dynamic and the static aspects of the Divine.
Complete unification of the two
The role of the sexual Kaula ritual is to unite the couple yogini (initiated woman) and siddha (initiated man) and induce one in the other a state of permanent awakening [8] This achievement made possible by the intensity of their love. [9]
First the mental limitations will fall and the force centers will harmonize their energies. In their exalted state, the two become absorbed into consciousness. Becoming united on all the levels, physical, astral, mental and even in their consciousness, they reconstitute the supreme couple of Shiva and Shakti. [10]
Prequalifying conditions
The Kaula sacrifice is reserved for the few, the elites, who can maintain a state of Bhairava (spiritual illumination) while being engaged in the sexual union. [11] Other couples, even if they reproduce the ritual to the letter (as perceived from outside), if they do not attain the Bhairava consciousness, are merely making love.
This path to spiritual accomplishment is considered fast but very difficult. Making use of the enormous forces sleeping inside human sexual potential, the secret ritual accelerates the evolution, but also the risk of failure - thus the need for it to remain a secret. Otherwise we'd have both people failing in their spiritual endeavors (on its account), and a lot of misconception distorting the purpose of this ritual. As any ritual, it lives in the energies accumulated through repetition, over many years - allowing incomplete or distorted applications would be detrimental to its efficacity.
Transmission of initiation from the yogini
Also called "initiation by the mouth of the yogini(yoginī-vaktra)", is a method by which the adept unites with a purified yoginī (advanced female practitioner) and receives the unique experience of the illuminated consciousness directly from her. [12] He is to see her as both his lover and guru. Such practices allow for the transmission of the initiation first from the guru to his female disciples, and then from them to the male disciples, in the end closing the circle.
Sexual sounds
Sexual fluids
The energy generated during the tantric sexual act is considered a form of subtle emission [15], while the act of ejaculation is considered a form of physical emission. Depending on the orientation of one's consciousness, introverted or extroverted, emission can be of two kinds:
Śānta is the rested form of emission, when the focus is resting just on the self. It is associated with a state of transcendence.
Udita is the risen form of emission where the focus is resting on the other (the partner in love). [16] This emission is associated to the state of immanence.
Santodita - beyond udita and śānta - is the uniting form, cause of both śānta and udita emissions. Santodita is described as universal bliss (cidānanda or jagadānanda), undivided consciousness [17] and kaula [18].
Abhinavagupta describes this state as the outflow of the pulsation of Shiva and Shakti, undivided and complete. [19]
The 7 levels of bliss during the Kaula sexual union
Mantric meditation is the most common form of tantric practice. In the Kaula system, this practice is associated especially with the group of phonemes [26] [27].
The 50 phonemes (varṇa) of the Sanskrit alphabet are used as mantras denoting various aspects of consciousness(cit) and energy(śakti). The group(kula) of Sanskrit phonemes form a complete description of reality, from the lowest(earth) to the highest(Śiva consciousness) level. [28].
The ritual "setting out" of the phonemes imitate the emanation of the cosmos from the supreme I-consciousness of Śiva. [29] In another ritual, the phonemes are identified with specific zones of the body through the practice of nyāsa, infusing the body with spiritual energy.
This mystical state of culminates in the kaula of the body and such a being is known as a siddha (accomplished one). [30]
The adept attains a form of bodily enlightenment where, through the power of mantras, one comes to recognize the divinities within the body. [31]
Initiation in the mantric practice is based on a transfer of power and the link (lineage) of the heart. Thus simple knowledge of the word or phoneme is not useful in itself, as it does not have efficiency, unless the disciple received his initiation from an authentic master. [32]
Even if the concept of mantra is primarily related to Śakti, it is necessary to remember that Śakti and Śiva are always united. Thus, the supreme mantra, paravak, is equated to I-consciousness of the Lord [33].
From an exterior/interior point of view, Kaulika-siddhi can be seen as both extroverted and introverted. Its extroverted aspect is that of instrument of perception (the whole body-mind complex being itself is a Kula, thus, having Kaulika shakti as its unifier) [7]. On the other side, the introverted aspect of Kaulika-siddhi is that of pure I-consciousness, the substrate of all the objective and subjective life.
If Kula is the limited consciousness, Akula is the absolute Consciousness (parasamvit), the unsurpassed reality (anuttara) and uncreated light (Prakāśa) [8] [9]. Limited consciousness is seen as a mere external object compared to the supreme consciousness Cit, which can never be an object of contemplation itself as it is the pinnacle of the subjectivity.
Kauliki ( Shakti) is the energy of Akula ( Shiva), identical to self awareness (Vimarśa), the sleeping bodily energy (Kuṇḍalinī), the force of emission (Visarga), beatitude of the Śiva-Śakti union (Ananda) [10]. Thus under various names there is only one force.
Kauliki acts as a perfect mirror, reflecting in it both the supreme (Akula) and the manifested (Kula), "mirror" that is identical to the cosmic beatitude (ānanda) [11].
Kauliki ( shakti, ananda) is thus said to be the supreme energy, containing all possibilities, full of all qualities, pervading everything from the absolute down to the material plane and reflecting everything in itself as mere aspects. "Pervading everything" is another way of saying "reflecting everything in itself". The idea here is that wherever there is manifestation or even in the absolute itself, the Kauliki energy is the ubiquitous substrate.
Kauliki pervades at various levels - supreme - mental - physical - social
Consciousness is all pervading, true nature
Kauliki is an all pervading energy, nothing being outside its realm. The notion of containing everything manifested in itself is described sometimes as "reflecting" everything in itself like a mirror
[12]. The levels which are pervaded (reflected) in Kauliki seem to be arranged on a sliding scale, from the largest to the smallest unit of manifestation
[13]. In order, from interior to exterior, they are:
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