Neotantra
(Redirected from Tantric sex)
Neotantra, navatantra (Sanskrit: नव, nava 'new') or tantric sex, is the modern, western variation of tantra often associated with new religious movements. This includes both New Age and modern Western interpretations of traditional Hindu and Buddhist tantra. Some of its proponents refer to ancient and traditional texts and principles, and many others use tantra as a catch-all phrase for "sacred sexuality", and may incorporate unorthodox practices. In addition, not all of the elements of Indian tantra are used in neotantric practices, in particular the reliance on a guru parampara.
Contents
Tantric sexuality
See also: Tantra § Sexual rites
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (November 2011)As tantric practice became known in western culture, which has escalated since the 1960s, it has become identified with its sexual methods in the West. Consequently, its essential nature as a spiritual practice is often overlooked. The roles of sexuality in tantra and in neotantra, while related, are actually quite different, reflecting substantial differences in their cultural contexts.
Some frequently appearing aspects of neotantra, such as animal magnetism, are similar to the 19th century coitus reservatus techniques called "Karezza" used in the Oneida Community.
In Vajrayana Buddhism, tantric sexual practice (Sanskrit: Maithuna, cf. Tibetan:Yab-Yum) is one aspect of the last stage of the initiate's spiritual path, where s/he, having already realised the voidness of all things, attains enlightenment and perpetual bliss.[3]
Practitioners
Many teachers of this version of tantra believe that sex and sexual experiences are sacred acts, which are capable of elevating their participants to a higher spiritual plane. They often talk about raising Kundalini energy, worshiping the divine feminine, activating the chakras. In this context, the word "tantra", generally refers to the set of techniques for cultivating a more fulfilling sexual or loving relationship. On the other hand, there are also some truly dedicated scholars and teachers in the field of modern tantra.
Guru Bhagwan Shree Rajneesh, later known as Osho, used his version of tantra in combination with breathing techniques, bio-energy, yoga, and massage in some of the groups at his ashram. He is the author of many books on meditation, taoism, buddhism, andmysticism, and at least six on tantra. One of them is Tantra, The Supreme Understanding, in which he unpacks the verses of the "Song of Mahamudra", by Tilopa. In addition out of his discourses on the Vigyan Bhiarav (or Vijnaya-bhairava), the 112 practices for enlightenment resulted in the much longer The Book of Secrets. His students continue to develop his concepts.
One of Osho's students, Margot Anand, founded a school called "Skydancing" tantra. She is the author of dozens of books including the Art of Everyday Ecstasy and the Art of Sexual Magic. Another modern tantrika is Daniel Odier who believes that desire can be a valid pathway to transcendence. Sexologists Annie Sprinkle and Joseph Kramer (Sex educator) are two examples of practitioners who teach sacred erotic massage.
In 1997 Deborah Anapol convened a national Celebration of Eros, "a Conference on Sacred Sexuality, bringing together for the first time, teachers from Tantric, Taoist, Sufi, Buddhist, Jewish, Pagan, Hindu, Shinto, Wiccan, Occult, Native American, and Afro-Caribbean traditions."
What is Tantric Sex?
One translation of the word Tantra is "tools for expansion." Tantra is over 1500 years old, and like yoga it originated in India. It is a set of teachings and practices that are specifically designed to help us feel more, to increase our awareness of our own energy and the energy around us. The path that Tantra uses to these ends is the exploration of sexual energy.
The goal of Tantric sex is to allow us to experience more depth and breadth in our sexuality. The goal is not necessarily orgasm, but rather enriching the whole sexual experience.
Who is Tantric Sex Good For?
Many of the teachings are about desire and the experience of sexual energy. Unlike western approaches to improving your sex life, Tantra teachings do not focus on external evaluations of what our body looks like, what kind of car we drive, how we wear our hair. In this way Tantric sex teaching are open to anyone who is interested in exploring a new path to sexual fulfillment.
Incorporating ideas of Tantra into your sex life can be something anyone does, regardless of age, gender, sexual orientation, and what your body looks, like, how it feels, how it moves, etc...
What is Tantric Sex Like?
Tantra is different from western ideas about sex in some other important ways. The western concept of sex is like a story with a clear beginning (sexual excitement), middle (penetration), and end (orgasm). This is the way it’s supposed to be and if you don’t follow the story, something is wrong. Sex without penetration is often viewed as being 'not real' or 'merely' foreplay.
In Tantric sex the point of sex is not orgasm, the point is to feel. There is no clear cut beginning, middle, or end. Most of the exercises related to Tantric sex involve slowing things down, trying not to focus on our external body, or orgasm, or anything outside of our experience of the moment.
Without a focus on orgasm, the goal becomes increased awareness leading to greater understanding of ourselves, which eventually leads to enlightenment. There is no pressure to "get over the top". This doesn't mean that orgasm doesn't exist in Tantra, it just isn't the be all and end all. The spiritual practice and the good sexual feelings are inter-related, each leading back to, and improving the other.
What Tantric sex "looks like" will be different for different people. Tantra is taught by many teachers around the world, who have their own take on it, influenced by the cultures they grew up in. Certainly a key feature of Tantric sex is the importance of breathing, and slowing down sexual behavior compared to the hectic, orgasm-focused North American approach.
If you're looking for more information two recommended places to start are Barbara Carrellas & Urban Tantra and TantraPM, Mark Michaels & Patricia Johnson.
Karmamundra
The Sanskrit word Karmamudra is a technical term utilized in Tibetan Buddhism, specifically in Tantra. The term is derived from karman (act) and mudra (seal), so can be translated as "action seal" or "activity seal." It refers to a secret level of Tantra in which specially prepared initiates - one male, one female - join sexually in order to harness the power of sex for spiritual development. Through the "activity" of sexual energy, the initiate can "seal" their consciousness in the clear light (bodhichitta / Chenresig / Christ). Karmamudra refers both to this type of practice and sometimes to the woman who practices it.
Karmamudra practice is known in all major Tibetan schools, especially in the Kalachakra Tantra. The prerequisites for this teaching include initiation into the tradition, proven comprehension of the Sutrayana and Mahayana teachings, and the ability to restrain the sexual energy. That is, emission of the sexual energy (orgasm) is not allowed.
The bliss of not expelling the seed [through orgasm] destroys the fear of death and is the fourth face of the guru, or the gnosis vajra. This is a confirmation of the yoga meditations. - Vimalaprabha, Stainless Light, The Great Commentary, by Pundarika
The purpose of Karmamudra is to generate a special state of consciousness that provides insight into the nature of reality. By activating and directing the most powerful energies within, the consciousness is supercharged with blissful forces that open doors to comprehension. Furthermore, these energies facilitate the creation of the superior bodies or vehicles used by the consciousness to reach complete enlightenment.
To increase this innate bliss of the conquerer,
first rely upon an activity [karma] mudra consort;
then create the sun form, with body, face,
legs, crown, all limbs complete... - Vimalaprabha, Stainless Light, The Great Commentary, by Pundarika
The practice itself is described here, and uses the Tantric meaning of the Sanskrit word bodhichitta: sexual energy.
With the pride of a vajra holder (that is, with a sense of divinity and respect, not animal lust),
the vajra with the lotus enters the lotus (male and female unite).
With the lingam (male organ) placed into the bhaga (female organ),
the yogi performs hum phat (the secret mantras);
the bodhichitta (sexual energy) is not emitted. - Vimalaprabha, Stainless Light, The Great Commentary, by Pundarika
Karmamudrā (Sanskrit; "action seal," erroneously: kāmamudrā or "desire seal," Tib. las-kyi phyag-rgya) is a vajrayana buddhist technique of sexual practice with a physical or visualized consort. When the consort is a visualised one they are known as the jnanamudra
History
Tantra rose to prominence during the Pala Empire period in medieval India. Tantric Buddhism provided an alternative to the monastic solitary techniques to pursue enlightenment whereby it could be pursued through intimacy with another person. According to Miranda Shaw, the increased social inclusiveness of Tantra allowed the voices of women to emerge through their roles as karmamudra. Shaw details 16 known instances of women teaching male practitioners through secret oral instruction and notes that several of the 7 tantric texts accepted by the Tibetans in the 8th Century as fundamental tantric works were written by women.
Sexual sublimation
Sexual sublimation, also known as sexual transmutation, is the attempt, especially among some religious traditions, to transform sexual impulses or "sexual energy" into creative energy. In this context, sublimation is the transference of sexual energy, or libido, into a physical act or a different emotion in order to avoid confrontation with the sexual urge, which is itself contrary to the individual's belief or ascribed religious belief. It is based on the idea that "sexual energy" can be used to create a spiritual nature which in turn can create more sensual works, instead of one's sexuality being unleashed "raw." The classical example in Western religions is clerical celibacy.
As espoused in the Tanya , Hasidic Jewish mysticism views sublimation of the animal soul as an essential task in life, wherein the goal is to transform animalistic and earthy cravings for physical pleasure into holy desires to connect with God.
Different schools of thought describe general sexual urges as carriers of spiritual essence, and have the varied names of vital energy, vital winds (prana), spiritual energy, ojas, shakti, tummo, or kundalini. It is also believed that undergoing sexual sublimation can facilitate a mystical awakening in an individual.
Taoist sexual practices
Taoist sexual practices (Simplified Chinese: 房中术, Traditional Chinese: 房中術, pinyin: fángzhōngshù), literally "the bedroom arts", are the ways Taoists may practice sexual activity. These practices are also known as "Joining Energy" or "The Joining of the Essences". Practitioners believe that by performing these sexual arts, one could stay in good health, and attain longevity.
History
Some Taoist sects during the Han dynasty performed sexual intercourse as a spiritual practice, called "HeQi" ("Joining Energy"). The first sexual texts that survive today are those found at the Mawangdui tombs. While Taoism had not yet fully evolved as a philosophy at this time, these texts shared some remarkable similarities with later Tang dynasty texts, such as the Ishinpō. The sexual arts arguably reached their climax between the end of the Han dynasty and the end of the Tang dynasty. After 1000 A.D. [CE], Confucian puritanism became stronger and stronger, so that by the advent of the Qing dynasty, sex was a taboo topic in public life. These Confucians alleged that the separation of genders in most social activities existed two thousand years ago, and suppressed the sexual arts. Because of the taboo surrounding sex, there was much censoring done during the Qing in literature, and the sexual arts disappeared in public life. As a result, some of the texts survived only in Japan, and most scholars had no idea that such a different concept of sex existed in early China.
Ancient and medieval practices - Qi (Lifeforce) and Jing (Essence)
The basis of all Taoist thinking is that qi is part of everything in existence.Qi is related to another energetic substance contained in the human body known as jing (精), and once all this has been expended the body dies. Jing can be lost in many ways, but most notably through the loss of body fluids. Taoists may use practices to stimulate/increase and conserve their bodily fluids to great extents. The fluid believed to contain the most Jing is semen. Therefore Taoists believe in decreasing the frequency of, or totally avoiding, ejaculation in order to conserve life essence.
Male control of ejaculation
Many Taoist practitioners link the loss of ejaculatory fluids to the loss of vital life force: where excessive fluid loss results in premature aging, disease, and general fatigue. While some Taoists contend that one should never ejaculate, others provide a specific formula to determine the maximum amount of regular ejaculations in order to maintain health. The general idea is to limit the loss of fluids as much as possible to the level of your desired practice. As these sexual practices were passed down over the centuries, some practitioners have given less importance to the limiting of ejaculation. Nevertheless, the "retention of the semen" is one of the foundational tenets of Taoist sexual practice.
There are different methods to control ejaculation prescribed by the Taoists. In order to avoid ejaculation, the man could do one of several things. He could pull out immediately before orgasm, a method which Joseph Needham termed "coitus conservatus". A second method involved the man applying pressure on the perineum, thus retaining the sperm. While, if done incorrectly can cause a retrograde ejaculation, the Taoists believed that the jing traveled up into the head and "nourished the brain."
Jing
Another important concept of "The Joining of the Essences" was that the union of a man and a woman would result in the creation of jing, a type of sexual energy. When in the act of love making, jing would form, and the man could transform some of this jing into qi, and replenish his lifeforce. By having as much sex as possible, men had the opportunity to transform more and more jing, and as a result would see many health benefits.
Yin/Yang
The concept of Yin and yang is important in Taoism, and consequently also holds special importance in sex. Yang usually referred to the male gender, whereas Yin could refer to the female gender. Man and Woman were the equivalent of heaven and earth, but became disconnected. Therefore while heaven and earth are eternal, man and woman suffer a premature death. Every interaction between Yin and Yang had significance. Because of this significance, every position and action in lovemaking had importance. Taoist texts described a large number of special sexual positions that served to cure or prevent illness.
Women
For Taoists, sex was not just about pleasing the man. The woman also had to be stimulated and pleased in order to benefit from the act of sex. Sex should not happen if one or the other partners desire it more. If sex were performed in this manner, the woman would create more jing, and the man could more easily absorb the jing to increase his own qi. Women were also given a prominent place in the Ishinpō, with the tutor being a woman. One of the reasons women had a great deal of strength in the act of sex was that they walked away undiminished from the act. The woman had the power to bring forth life, and did not have to worry about ejaculation or refractory period.
Women were often given a position of inferiority in sexual practice. Many of the texts discuss sex from a male point of view, and avoid discussing how sex could benefit women. Men were encouraged to not limit themselves to one woman, and were advised to have sex only with the woman who was beautiful and had not had children. While the man had to please the woman sexually, she was still just an object. At numerous points during the Ishinpō, the woman is referred to as the "enemy"; this was because the woman could cause him to spill semen and lose vitality. In later sexual texts from the Ming, women had lost all semblance of being human and were referred to as the "other," "crucible", or "stove" from which to cultivate vitality. The importance of pleasing the woman was also diminished in later texts. The practise was known as Caibu (採補), as a man enters many women without ejaculation.
Women were also considered to be a means for men to extend men's lives. Many of the ancient texts were dedicated explanation of how a man could use sex to extend his own life. But, his life was extended only through the absorption of the woman's vital energies (jing and qi). Some Taoists called the act of sex “The battle of stealing and strengthening.” These sexual methods could be correlated with Taoist military methods. Instead of storming the gates, the battle was a series of feints and maneuvers that would sap the enemy's resistance.
When and where
Another text, Health Benefits of the Bedchamber, indicates that certain times were better for intercourse than others. A person had to avoid having intercourse on quarter or full moons and on days when there were great winds, rain, fog, cold or heat, thunder, lightning, darkness over heaven and earth, solar and lunar eclipses, rainbows and earthquakes. Having intercourse at these times would harm a man's spirit and would cause women to become ill. Children conceived at these times would be mad, stupid, perverse or foolish; mute, deaf, crippled or blind; unfilial and violent.
Also important was selecting the right day for intercourse if a person desired children. After the woman's period, the first, third or fifth days were the best. If on these days the man ejaculated after midnight, the child would likely be male. If a female child was desired, the man needed to ejaculate on the second, fourth or sixth days after the cessation of the woman's period.
The location of sex was also important. People had to avoid the glare of the sun, moon or stars, the interior of shrines, proximity to temples, wells, stoves and privies, and the vicinity of graves or coffins.
If these suggestions were followed the family's offspring would be good, wise and virtuous. If they were not followed, the offspring would be evil and the family would eventually die off.
Longevity and immortality
Some Ming dynasty Taoist sects believed that one way for men to achieve longevity or 'towards immortality' is by having intercourse with virgins, particularly young virgins. Taoist sexual books, such as the Hsuan wei Hshin ("Mental Images of the Mysteries and Subtleties of Sexual Techniques") and San Feng Tan Cheueh ("Zhang Sanfeng's Instructions in the Physiological Alchemy"), written, respectively, by Zhao Liangpi and Zhang Sanfeng (not to be confused with semi-mythical Zhang Sanfeng who lived in an earlier period), call the woman sexual partner ding (鼎) and recommend sex with premenarche virgins. Zhao Liangpi concludes that the ideal ding is a premenarche virgin just under 14 years of age and women older than 18 should be avoided. Zhang Sanfeng went further and divided ding into three ranks: the lowest rank, 21- to 25-year-old women; the middle rank, 16- to 20-year-old menstruating virgins; the highest rank, 14-year-old premenarche virgins.
According to Ge Hong, a 4th-century Taoist alchemist, "those seeking 'immortality' must perfect the absolute essentials. These consist of treasuring the jing, circulating the qi and consuming the great medicine." The sexual arts concerned the first precept, treasuring the jing. This is partially because treasuring the jing involved sending it up into the brain. In order to send the jing into the brain, the male had to refrain from ejaculation during sex. According to some Taoists, if this was done, the jing would travel up the spine and nourish the brain instead of leaving the body. Ge Hong also states, however, that it is folly to believe that performing the sexual arts only can achieve immortality and some of the ancient myths on sexual arts had been misinterpreted and exaggerated. Indeed, the sexual arts had to be practiced alongside alchemy to attain longevity. Ge Hong also warned it could be dangerous if practiced incorrectly.
(Redirected from Tantric sex)
Neotantra, navatantra (Sanskrit: नव, nava 'new') or tantric sex, is the modern, western variation of tantra often associated with new religious movements. This includes both New Age and modern Western interpretations of traditional Hindu and Buddhist tantra. Some of its proponents refer to ancient and traditional texts and principles, and many others use tantra as a catch-all phrase for "sacred sexuality", and may incorporate unorthodox practices. In addition, not all of the elements of Indian tantra are used in neotantric practices, in particular the reliance on a guru parampara.
Contents
Tantric sexuality
See also: Tantra § Sexual rites
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (November 2011)As tantric practice became known in western culture, which has escalated since the 1960s, it has become identified with its sexual methods in the West. Consequently, its essential nature as a spiritual practice is often overlooked. The roles of sexuality in tantra and in neotantra, while related, are actually quite different, reflecting substantial differences in their cultural contexts.
Some frequently appearing aspects of neotantra, such as animal magnetism, are similar to the 19th century coitus reservatus techniques called "Karezza" used in the Oneida Community.
In Vajrayana Buddhism, tantric sexual practice (Sanskrit: Maithuna, cf. Tibetan:Yab-Yum) is one aspect of the last stage of the initiate's spiritual path, where s/he, having already realised the voidness of all things, attains enlightenment and perpetual bliss.[3]
Practitioners
Many teachers of this version of tantra believe that sex and sexual experiences are sacred acts, which are capable of elevating their participants to a higher spiritual plane. They often talk about raising Kundalini energy, worshiping the divine feminine, activating the chakras. In this context, the word "tantra", generally refers to the set of techniques for cultivating a more fulfilling sexual or loving relationship. On the other hand, there are also some truly dedicated scholars and teachers in the field of modern tantra.
Guru Bhagwan Shree Rajneesh, later known as Osho, used his version of tantra in combination with breathing techniques, bio-energy, yoga, and massage in some of the groups at his ashram. He is the author of many books on meditation, taoism, buddhism, andmysticism, and at least six on tantra. One of them is Tantra, The Supreme Understanding, in which he unpacks the verses of the "Song of Mahamudra", by Tilopa. In addition out of his discourses on the Vigyan Bhiarav (or Vijnaya-bhairava), the 112 practices for enlightenment resulted in the much longer The Book of Secrets. His students continue to develop his concepts.
One of Osho's students, Margot Anand, founded a school called "Skydancing" tantra. She is the author of dozens of books including the Art of Everyday Ecstasy and the Art of Sexual Magic. Another modern tantrika is Daniel Odier who believes that desire can be a valid pathway to transcendence. Sexologists Annie Sprinkle and Joseph Kramer (Sex educator) are two examples of practitioners who teach sacred erotic massage.
In 1997 Deborah Anapol convened a national Celebration of Eros, "a Conference on Sacred Sexuality, bringing together for the first time, teachers from Tantric, Taoist, Sufi, Buddhist, Jewish, Pagan, Hindu, Shinto, Wiccan, Occult, Native American, and Afro-Caribbean traditions."
What is Tantric Sex?
One translation of the word Tantra is "tools for expansion." Tantra is over 1500 years old, and like yoga it originated in India. It is a set of teachings and practices that are specifically designed to help us feel more, to increase our awareness of our own energy and the energy around us. The path that Tantra uses to these ends is the exploration of sexual energy.
The goal of Tantric sex is to allow us to experience more depth and breadth in our sexuality. The goal is not necessarily orgasm, but rather enriching the whole sexual experience.
Who is Tantric Sex Good For?
Many of the teachings are about desire and the experience of sexual energy. Unlike western approaches to improving your sex life, Tantra teachings do not focus on external evaluations of what our body looks like, what kind of car we drive, how we wear our hair. In this way Tantric sex teaching are open to anyone who is interested in exploring a new path to sexual fulfillment.
Incorporating ideas of Tantra into your sex life can be something anyone does, regardless of age, gender, sexual orientation, and what your body looks, like, how it feels, how it moves, etc...
What is Tantric Sex Like?
Tantra is different from western ideas about sex in some other important ways. The western concept of sex is like a story with a clear beginning (sexual excitement), middle (penetration), and end (orgasm). This is the way it’s supposed to be and if you don’t follow the story, something is wrong. Sex without penetration is often viewed as being 'not real' or 'merely' foreplay.
In Tantric sex the point of sex is not orgasm, the point is to feel. There is no clear cut beginning, middle, or end. Most of the exercises related to Tantric sex involve slowing things down, trying not to focus on our external body, or orgasm, or anything outside of our experience of the moment.
Without a focus on orgasm, the goal becomes increased awareness leading to greater understanding of ourselves, which eventually leads to enlightenment. There is no pressure to "get over the top". This doesn't mean that orgasm doesn't exist in Tantra, it just isn't the be all and end all. The spiritual practice and the good sexual feelings are inter-related, each leading back to, and improving the other.
What Tantric sex "looks like" will be different for different people. Tantra is taught by many teachers around the world, who have their own take on it, influenced by the cultures they grew up in. Certainly a key feature of Tantric sex is the importance of breathing, and slowing down sexual behavior compared to the hectic, orgasm-focused North American approach.
If you're looking for more information two recommended places to start are Barbara Carrellas & Urban Tantra and TantraPM, Mark Michaels & Patricia Johnson.
Karmamundra
The Sanskrit word Karmamudra is a technical term utilized in Tibetan Buddhism, specifically in Tantra. The term is derived from karman (act) and mudra (seal), so can be translated as "action seal" or "activity seal." It refers to a secret level of Tantra in which specially prepared initiates - one male, one female - join sexually in order to harness the power of sex for spiritual development. Through the "activity" of sexual energy, the initiate can "seal" their consciousness in the clear light (bodhichitta / Chenresig / Christ). Karmamudra refers both to this type of practice and sometimes to the woman who practices it.
Karmamudra practice is known in all major Tibetan schools, especially in the Kalachakra Tantra. The prerequisites for this teaching include initiation into the tradition, proven comprehension of the Sutrayana and Mahayana teachings, and the ability to restrain the sexual energy. That is, emission of the sexual energy (orgasm) is not allowed.
The bliss of not expelling the seed [through orgasm] destroys the fear of death and is the fourth face of the guru, or the gnosis vajra. This is a confirmation of the yoga meditations. - Vimalaprabha, Stainless Light, The Great Commentary, by Pundarika
The purpose of Karmamudra is to generate a special state of consciousness that provides insight into the nature of reality. By activating and directing the most powerful energies within, the consciousness is supercharged with blissful forces that open doors to comprehension. Furthermore, these energies facilitate the creation of the superior bodies or vehicles used by the consciousness to reach complete enlightenment.
To increase this innate bliss of the conquerer,
first rely upon an activity [karma] mudra consort;
then create the sun form, with body, face,
legs, crown, all limbs complete... - Vimalaprabha, Stainless Light, The Great Commentary, by Pundarika
The practice itself is described here, and uses the Tantric meaning of the Sanskrit word bodhichitta: sexual energy.
With the pride of a vajra holder (that is, with a sense of divinity and respect, not animal lust),
the vajra with the lotus enters the lotus (male and female unite).
With the lingam (male organ) placed into the bhaga (female organ),
the yogi performs hum phat (the secret mantras);
the bodhichitta (sexual energy) is not emitted. - Vimalaprabha, Stainless Light, The Great Commentary, by Pundarika
Karmamudrā (Sanskrit; "action seal," erroneously: kāmamudrā or "desire seal," Tib. las-kyi phyag-rgya) is a vajrayana buddhist technique of sexual practice with a physical or visualized consort. When the consort is a visualised one they are known as the jnanamudra
History
Tantra rose to prominence during the Pala Empire period in medieval India. Tantric Buddhism provided an alternative to the monastic solitary techniques to pursue enlightenment whereby it could be pursued through intimacy with another person. According to Miranda Shaw, the increased social inclusiveness of Tantra allowed the voices of women to emerge through their roles as karmamudra. Shaw details 16 known instances of women teaching male practitioners through secret oral instruction and notes that several of the 7 tantric texts accepted by the Tibetans in the 8th Century as fundamental tantric works were written by women.
Sexual sublimation
Sexual sublimation, also known as sexual transmutation, is the attempt, especially among some religious traditions, to transform sexual impulses or "sexual energy" into creative energy. In this context, sublimation is the transference of sexual energy, or libido, into a physical act or a different emotion in order to avoid confrontation with the sexual urge, which is itself contrary to the individual's belief or ascribed religious belief. It is based on the idea that "sexual energy" can be used to create a spiritual nature which in turn can create more sensual works, instead of one's sexuality being unleashed "raw." The classical example in Western religions is clerical celibacy.
As espoused in the Tanya , Hasidic Jewish mysticism views sublimation of the animal soul as an essential task in life, wherein the goal is to transform animalistic and earthy cravings for physical pleasure into holy desires to connect with God.
Different schools of thought describe general sexual urges as carriers of spiritual essence, and have the varied names of vital energy, vital winds (prana), spiritual energy, ojas, shakti, tummo, or kundalini. It is also believed that undergoing sexual sublimation can facilitate a mystical awakening in an individual.
Taoist sexual practices
Taoist sexual practices (Simplified Chinese: 房中术, Traditional Chinese: 房中術, pinyin: fángzhōngshù), literally "the bedroom arts", are the ways Taoists may practice sexual activity. These practices are also known as "Joining Energy" or "The Joining of the Essences". Practitioners believe that by performing these sexual arts, one could stay in good health, and attain longevity.
History
Some Taoist sects during the Han dynasty performed sexual intercourse as a spiritual practice, called "HeQi" ("Joining Energy"). The first sexual texts that survive today are those found at the Mawangdui tombs. While Taoism had not yet fully evolved as a philosophy at this time, these texts shared some remarkable similarities with later Tang dynasty texts, such as the Ishinpō. The sexual arts arguably reached their climax between the end of the Han dynasty and the end of the Tang dynasty. After 1000 A.D. [CE], Confucian puritanism became stronger and stronger, so that by the advent of the Qing dynasty, sex was a taboo topic in public life. These Confucians alleged that the separation of genders in most social activities existed two thousand years ago, and suppressed the sexual arts. Because of the taboo surrounding sex, there was much censoring done during the Qing in literature, and the sexual arts disappeared in public life. As a result, some of the texts survived only in Japan, and most scholars had no idea that such a different concept of sex existed in early China.
Ancient and medieval practices - Qi (Lifeforce) and Jing (Essence)
The basis of all Taoist thinking is that qi is part of everything in existence.Qi is related to another energetic substance contained in the human body known as jing (精), and once all this has been expended the body dies. Jing can be lost in many ways, but most notably through the loss of body fluids. Taoists may use practices to stimulate/increase and conserve their bodily fluids to great extents. The fluid believed to contain the most Jing is semen. Therefore Taoists believe in decreasing the frequency of, or totally avoiding, ejaculation in order to conserve life essence.
Male control of ejaculation
Many Taoist practitioners link the loss of ejaculatory fluids to the loss of vital life force: where excessive fluid loss results in premature aging, disease, and general fatigue. While some Taoists contend that one should never ejaculate, others provide a specific formula to determine the maximum amount of regular ejaculations in order to maintain health. The general idea is to limit the loss of fluids as much as possible to the level of your desired practice. As these sexual practices were passed down over the centuries, some practitioners have given less importance to the limiting of ejaculation. Nevertheless, the "retention of the semen" is one of the foundational tenets of Taoist sexual practice.
There are different methods to control ejaculation prescribed by the Taoists. In order to avoid ejaculation, the man could do one of several things. He could pull out immediately before orgasm, a method which Joseph Needham termed "coitus conservatus". A second method involved the man applying pressure on the perineum, thus retaining the sperm. While, if done incorrectly can cause a retrograde ejaculation, the Taoists believed that the jing traveled up into the head and "nourished the brain."
Jing
Another important concept of "The Joining of the Essences" was that the union of a man and a woman would result in the creation of jing, a type of sexual energy. When in the act of love making, jing would form, and the man could transform some of this jing into qi, and replenish his lifeforce. By having as much sex as possible, men had the opportunity to transform more and more jing, and as a result would see many health benefits.
Yin/Yang
The concept of Yin and yang is important in Taoism, and consequently also holds special importance in sex. Yang usually referred to the male gender, whereas Yin could refer to the female gender. Man and Woman were the equivalent of heaven and earth, but became disconnected. Therefore while heaven and earth are eternal, man and woman suffer a premature death. Every interaction between Yin and Yang had significance. Because of this significance, every position and action in lovemaking had importance. Taoist texts described a large number of special sexual positions that served to cure or prevent illness.
Women
For Taoists, sex was not just about pleasing the man. The woman also had to be stimulated and pleased in order to benefit from the act of sex. Sex should not happen if one or the other partners desire it more. If sex were performed in this manner, the woman would create more jing, and the man could more easily absorb the jing to increase his own qi. Women were also given a prominent place in the Ishinpō, with the tutor being a woman. One of the reasons women had a great deal of strength in the act of sex was that they walked away undiminished from the act. The woman had the power to bring forth life, and did not have to worry about ejaculation or refractory period.
Women were often given a position of inferiority in sexual practice. Many of the texts discuss sex from a male point of view, and avoid discussing how sex could benefit women. Men were encouraged to not limit themselves to one woman, and were advised to have sex only with the woman who was beautiful and had not had children. While the man had to please the woman sexually, she was still just an object. At numerous points during the Ishinpō, the woman is referred to as the "enemy"; this was because the woman could cause him to spill semen and lose vitality. In later sexual texts from the Ming, women had lost all semblance of being human and were referred to as the "other," "crucible", or "stove" from which to cultivate vitality. The importance of pleasing the woman was also diminished in later texts. The practise was known as Caibu (採補), as a man enters many women without ejaculation.
Women were also considered to be a means for men to extend men's lives. Many of the ancient texts were dedicated explanation of how a man could use sex to extend his own life. But, his life was extended only through the absorption of the woman's vital energies (jing and qi). Some Taoists called the act of sex “The battle of stealing and strengthening.” These sexual methods could be correlated with Taoist military methods. Instead of storming the gates, the battle was a series of feints and maneuvers that would sap the enemy's resistance.
When and where
Another text, Health Benefits of the Bedchamber, indicates that certain times were better for intercourse than others. A person had to avoid having intercourse on quarter or full moons and on days when there were great winds, rain, fog, cold or heat, thunder, lightning, darkness over heaven and earth, solar and lunar eclipses, rainbows and earthquakes. Having intercourse at these times would harm a man's spirit and would cause women to become ill. Children conceived at these times would be mad, stupid, perverse or foolish; mute, deaf, crippled or blind; unfilial and violent.
Also important was selecting the right day for intercourse if a person desired children. After the woman's period, the first, third or fifth days were the best. If on these days the man ejaculated after midnight, the child would likely be male. If a female child was desired, the man needed to ejaculate on the second, fourth or sixth days after the cessation of the woman's period.
The location of sex was also important. People had to avoid the glare of the sun, moon or stars, the interior of shrines, proximity to temples, wells, stoves and privies, and the vicinity of graves or coffins.
If these suggestions were followed the family's offspring would be good, wise and virtuous. If they were not followed, the offspring would be evil and the family would eventually die off.
Longevity and immortality
Some Ming dynasty Taoist sects believed that one way for men to achieve longevity or 'towards immortality' is by having intercourse with virgins, particularly young virgins. Taoist sexual books, such as the Hsuan wei Hshin ("Mental Images of the Mysteries and Subtleties of Sexual Techniques") and San Feng Tan Cheueh ("Zhang Sanfeng's Instructions in the Physiological Alchemy"), written, respectively, by Zhao Liangpi and Zhang Sanfeng (not to be confused with semi-mythical Zhang Sanfeng who lived in an earlier period), call the woman sexual partner ding (鼎) and recommend sex with premenarche virgins. Zhao Liangpi concludes that the ideal ding is a premenarche virgin just under 14 years of age and women older than 18 should be avoided. Zhang Sanfeng went further and divided ding into three ranks: the lowest rank, 21- to 25-year-old women; the middle rank, 16- to 20-year-old menstruating virgins; the highest rank, 14-year-old premenarche virgins.
According to Ge Hong, a 4th-century Taoist alchemist, "those seeking 'immortality' must perfect the absolute essentials. These consist of treasuring the jing, circulating the qi and consuming the great medicine." The sexual arts concerned the first precept, treasuring the jing. This is partially because treasuring the jing involved sending it up into the brain. In order to send the jing into the brain, the male had to refrain from ejaculation during sex. According to some Taoists, if this was done, the jing would travel up the spine and nourish the brain instead of leaving the body. Ge Hong also states, however, that it is folly to believe that performing the sexual arts only can achieve immortality and some of the ancient myths on sexual arts had been misinterpreted and exaggerated. Indeed, the sexual arts had to be practiced alongside alchemy to attain longevity. Ge Hong also warned it could be dangerous if practiced incorrectly.
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