Vamacara Tantra Vol. II

This work was written by Roderick W. Marling and is protected by copyright. However it is formatted so that you can easily download it for your own personal use. Give it to all those you feel might benefit, but for any other consideration please contact KamaKala Publications.

PART I

When looking back at the tumultuous events of the 1960's, one of the most significant changes that went on behind the scenes was that a growing number of young people became extremely dissatisfied with the beliefs and values of the dominant culture. This dissatisfaction grew until there was a tear in the mythological fabric of Western society, and thousands of young people broke free to explore the belief systems of the East. The institutions of the Church and State had failed to address their deeper quest, and so they struck out for broader horizons. Consequently, many of these people began searching the scriptures of Buddhism, Hinduism and Taoism, looking for a better sense of meaning and purpose in their lives.

The popularity of spiritual teachers from India suddenly caught fire, and a few people actually went to India as part of their personal search. This of course, was all part of a much broader exploration in consciousness. Like salmon, instinctively drawn to the streams from which they originated, individuals fought their way back up various mythological and philosophical streams, as if seeking the place of their religious and cultural origin.

This meeting with the East then presented a new paradigm, a new world view or cultural program. For people who were seeking from a philosophical point of view, the Eastern religions provided a wider frontier. For people who were exploring avenues in consciousness through the use of psychoactive substances, the technology of Yoga proved to be almost irresistible. And so these pioneers of the 20th century set out in various ways to explore the terrain.

Being one of these explorers, I was filled with the excitement of diving into the deep waters of Eastern metaphysics and diligently applying some of their sophisticated technologies. Over the course of the years however, I maintained the attitude of an explorer, and eventually began to move into areas less defined, less mapped out by teachers and books. I was led onward in my search by the many successes I experienced from my efforts in Yoga. But just as well, I was pushed along by my growing dissatisfaction with the cultural context in which I found the technology of Yoga encased. In short, the negative programming of the patriarchal culture of the Eastern religions became increasingly more conspicuous and uncomfortable. I began to realize that I was feeling some of the same emotional double binds as I did with the Christianity that I grew up with. So I kept moving on, searching and exploring.

One of the things I discovered is the importance of understanding the context: the basic assumptions, values and goals that any technology or practice comes packaged in. The central problem as I see it, with any discussion on the art and science of Yoga, is that for the last several thousand years it has been packaged or programmed from the Masculine Perspective. Yoga has become almost exclusively, a tool for the realization of a transcendental agenda that stresses asceticism, perfection and the devaluation of the Natural World. Even in the earliest of the Tantric literature, we can find elements of this influence.

I have come to realize that originally this wonderful technology had no such orientation. Yoga was once part of a much broader evolutionary process in consciousness, which was completely integrated with the Natural World, the physical body and the many sexual expressions of human behavior. All of Nature was seen as a sacred manifestation of the Divine; there was no separation between Spirit and Nature, Mind and Body. So consequently there wasn't any great effort to go beyond or transcend Nature. Rather, the effort was to put one's self in accord with Nature, the physical body and one's sexuality, and to express one's creative potential more fully.

Based on this natural process of human development, the spiritual principles of Vamacara Tantra are intimately connected with our most basic needs as human beings. These principles remain grounded in our biology, and recognize the innate wisdom of our body and the Earth. They represent the primary directive for the technology of Yoga practice.

Within this bio-spiritual context then, we find the practice of Yoga as an expression of the continuing process of inclusion and integration. It is a method and a means for moving into ever broader and deeper levels of connection and unification. It does not seek the spiritual at the expense of the physical, because the two are already recognized as expressions of the same underlying reality. It does not seek physical immortality by turning away from death, because it also recognized that birth and death are the complimentary sides of the same continuum.

There are no programs of conquest here, no overcoming or going beyond desire, sexuality, the body or the mind. There are no campaigns to become perfect, or to strive for some ultimate and absolute state of being in which there is no further growth, development or sense of fulfillment. Vamacara Tantra Yoga is not about becoming super human, but rather about becoming more fully human.

You will also find that Vamacara does not try to set itself up as an absolute authority. It recognizes the source of your own knowledge is always within you. No one can describe in specific terms what constitutes your own individual sense of fulfillment and happiness, because for each person the journey is always different. What Vamacara Tantra can do however, is give you a broad metaphysical framework which allows you to discover your own sense of direction, and provide the technology that will help you on your journey wherever it may lead.

Let's take a few moments now to take a closer look at the mythological context from which Tantra Yoga evolved. As we have seen in Volume I, the technology of Yoga was once an integral part of the Goddess culture, and had its roots in a grand cosmological drama called The Sacred Marriage. According to this ancient mythology, the forces of the Earth and the energies of the human realm would ascend the Cosmic Mountain to participate in the ritual of the Sacred Marriage. The Queen in her role as High Priestess represented the archetypal feminine forces of the Earth. She ascended the holy mountain of Ida to meet her consort, who represented the archetypal masculine forces of the Sky.

On the sacred night of the New or Full Moon at a particularly auspicious time of the year, all the people of the community followed the Queen in a procession up the mountain path. The people held torches above their heads to light their way, and they chanted songs to the Goddess. Seen from a distance, the procession looked as if a huge snake of light was winding its way to the top of the mountain.

The people believed that as they ascended the Cosmic Mountain, they would awaken and illuminate all the different realms of Life's expressions, so that they might all join in the procession.

Once they arrived at the top of the mountain, they entered a large cave dedicated to the Goddess. The High Priestess or Queen functioning as a channel for the power of the Goddess united with her consort. Through this ritual he was empowered by the Goddess to be their King; to bring fertility to the land and to set all things in accord with the laws of Nature.

The people were then given loaves of bread, milk and honey, representing the many blessings of the Sacred Union. In some societies, the sacramental meal also consisted of wine and various psychoactive elements. Through this communion, each person strengthened their bonds as a community, which in turn became a channel for the creative energies of Heaven and Earth.

All the people began to feel their energy level start to rise. Drums began to sound the ancient heartbeat of the Mother Earth. Chanting, singing, dancing, all joined the rhythms of the Cosmic Mother. The people became imbued with energy, and moved with the primal life force that flows through all things. Restraints were undone, barriers were brought down, dimensions were bridged, time suspended. United with the creative desire that brought forth the World, they went off in pairs and sexually participated in the sacrament of the Sacred Marriage.

Like huge shock waves, ecstasy rolled out across the land, and all life forms were rejuvenated. Spring had returned to the Earth, and once again the sacred wheel of the year had been set in motion.

The sky in the East was beginning to grow lighter now, as a new day was about to dawn. The people started their journey back down the mountainside led by their new King. They brought with them an unbreakable bond with the Universal Mother. And because of this bond, each individual had integrated within their own heart the four Principles of Artha (abundance), Kama (enjoyment), Dharma (harmony), and Moksha (freedom). These were the gifts of the Sacred Marriage. These were the values that were recognized as the foundation for not only a healthy life of each individual, but the very foundation of civilization itself. And for thousands of years in many areas of our planet, this proved to be a living reality.

Over time, the mountaintop became replaced by the ziggurat, the pyramid and the temple. In some cultures The Sacred Marriage continued in underground caves. In other areas it was performed in the open fields. And even today in various parts of the globe, we can still find a few remaining reflections of this once powerful ritual.

One of the most interesting aspects of the Sacred Marriage however, is that over the course of thousands of years it became internalized. Gradually, the symbology became increasingly associated with the physiology and psychology of the individual. This reflected a profound change in the collective consciousness of the culture.

If we take a closer look at this amazing evolutionary development, we can begin to understand how mythic symbols became associated with internal processes, and how internal processes became associated with mythic symbols. A good example of this development can be seen with the image of the Cosmic Mountain.

In the original mythological setting of the Cosmic Mountain, it was believed that there were distinct and different levels within the Mountain. In ascending order these levels were classified as Earth, Water, Fire, Plants, Animals and Humans. The seventh level at the very top represented the Celestial Realms. Click For Illustration

For those of you who have been exposed to the concepts of contemporary Yoga, you can probably already see an interesting parallel. For as this mythology of the Sacred Marriage became internalized, each of these ascending levels within the Cosmic Mountain became associated with specific energy fields experienced within the individual. These became known in the Sanskrit language as the Chakras.

The number of Chakras has varied from culture to culture, but the number most commonly agreed upon is seven. Also, there are a wide variety of theories associated with the meaning and function of these energy centers and more than enough discrepancies in their actual description: shape, color, sound, etc. There has been a tremendous amount of emphasis given to these centers which I feel is misplaced.

Interpreted from the Masculine Perspective, the Chakras have been presented as so many steps on the stairway to heaven. And unless one ascends this specific structure, one can never really be sure of enlightenment, salvation, or whatever. The down side to accepting this type of programming, is that it so effectively lends itself to becoming just another "yardstick" by which one judges "spiritual progress", and that if you don't see the Chakras after years of effort, you might very well become discouraged. You might blame the technology, or even far worse, you might begin to feel that there is something inherently wrong with you, because spiritually "you don't measure up".

I firmly believe that I have spent these many years of effort, so that I can now truthfully relate from personal experience that the importance of perceiving the Chakras is tremendously exaggerated. These energy fields however, do in fact exist. And in the course of your exploration you might very well perceive them. But to make their perception into a goal or a necessity to your "spiritual development" is simply not part of the perspective of Vamacara Tantra.

Without going into all the metaphysical and psychological associations that have been spun out concerning each of these centers, I will simply relate what I have personally experienced. Over the course of many years, while sitting in meditation and peering into the inner darkness, beautifully self-luminescent energy patterns appeared at various times. Each of these patterns has been given a name in the Tantric and Yoga literature, and has become associated with a specific location in the body. Their appearance for me didn't follow any kind of sequential order. In fact, they appeared in almost the reverse order from what is given in the literature.

Traditionally, the order of manifestation is always given from the bottom up, giving the impression that one is climbing a psychic or astral staircase to the stars. However for me, the first Chakra I perceived was associated with the pharyngeal nerve plexus in the neck, called the Vishuddha Chakra. As energy perceptively intensified in my neck, my head was involuntarily drawn back, so that if I opened my eyes, I would have been looking at the ceiling. What I was internally seeing however, were beautiful waves of violet colored light. There was no specific shape to the light. It simply would grow dim and then intensify, as if I was moving through fields of energy. This experience happened rather sporadically over the course of about a year, and then stopped.

About a year and a half later, I began to perceive the Ajna Chakra, sometimes referred to as the "spiritual eye" or the "third eye". This center is associated with a point in the forehead situated between the two eyes. It has also been associated with the activities of the pineal and pituitary glands in the brain. What I experience in regard to this center, is a golden ring of light, surrounding a field of deep blue.

I believe this Chakra began to be referred to as the "the third eye", or "spiritual eye", because it actually looks like a large eye. The iris of the physical eye, which is colored green, blue or brown in different people, in this case is made up of gold light. Corresponding to the pupil in the physical eye, the dark center in the "spiritual eye" is a very deep blue, almost black at times.

In ancient Egypt the Ajna Chakra was known as "the eye of Horus". In ancient India, it was called "the eye of Shiva". It is believed that Jesus was making a reference to this Chakra in The Gospel of Matthew when he said: "If therefore thine eye be single, thy whole body shall be full of light."

I continue to perceive the Ajna Chakra in my meditations on a fairly regular basis. Regarding the other four Chakras however, I have seen each of them only once. And all of them appeared in the span of about three years.

After my initial experience with the Ajna Chakra, the next energy pattern I perceived was the center called the Muladhara Chakra. It appeared out of a totally black field as a self-luminescent yellow square. This energy center has been associated with the coccygeal nerve plexus at the base of the spine.

Several months later I perceived another Chakra, which again, appeared out of a totally black field. It appeared as a dark red triangle. The triangle was inverted, with its apex pointing downward. This energy pattern has been associated with the lumbar nerve plexus, and is known as the Manipura Chakra.

The next center I perceived was the Swadhisthana Chakra. It appeared out of a totally black field as a white crescent moon. Its position was that of a bowl sitting on a table, viewed from the side. This energy pattern has been associated with the sacral nerve plexus.

The last Chakra to make its appearance was the Anahata Chakra, also known as the "heart center". It has been associated with the nerve plexus connected with the heart and lungs. This energy pattern appeared against a black background, and was the shape of a six-pointed star. This type of star has been referred to as "The Star of David" or "Solomon's Seal". Its color was a luminescent sky blue, or a very light cerulean blue.

The seventh and final Chakra in the traditional literature is called the Sahasrara Chakra. It's also referred to as the "thousand petalled lotus". Symbolically, this Chakra represents the awakening or energizing of the cells in the brain. The human brain is by far the most complex object we have ever discovered. With its 100 billion neural cells, it's certainly the most appropriate metaphor for our unfolding potential. It represents the vast expanses of the mysterious Unknown, calling us ever onward into the uncharted terrain of future possibilities.

In terms of Neurobiology, the cells of the brain are changing all the time. As energy or encoded information is transported from one cell to the next, the process alters the neural circuits over which they pass. As an increasing amount of energy /information is handled by this neural network, the more complex the circuits become.

On a cellular level then, we are beginning to understand the process of learning and the development of intelligence. For as the complexity of neural connections are increased, the ability of the brain to process information also increases.

If we can now interpret the Sahasrara Chakra as a symbol for the evolving human brain, we can see then in the most fundamental terms, that as we channel an increasing amount of bio-energy into the brain, we are actually facilitating the increased development of our intelligence. In the poetic language of the Tantric literature, this process was referred to as the unfolding or "blossoming" of the thousand petalled lotus.

At one point in our collective past, this evolutionary process was clothed in the mythic symbolism of The Sacred Marriage. Within this context, the physical body became associated with the Cosmic Mountain, with the human head representing its top. The point between the eyes in the forehead became associated with the cave wherein the Sacred Marriage took place.

As the external symbolism continued to become internalized, the nighttime procession up the holy mountain of Ida became associated with the energy in the body perceived to rise from the base of the spine to the head. The procession coming back down the mountain became associated with the descending current of energy called Pingala.

The Ida and Pingala currents themselves have become associated with various symbols. The most commonly recognized of course is the Caduceus, the two snakes intertwined around a central axis, tree or staff. This has become a universal symbol of healing and holiness, based on the idea that the union of masculine and feminine energies is the very essence of health and wholeness.

The Sun and the Moon also became symbolically associated with the Pingala and Ida energy currents of the body. The ascending current of Ida became associated with the Moon, while the descending current of Pingala was associated with the Sun. This symbolism reveals a subtle process whereby the ebb and flow of energy within the human body is seen to follow the cyclical rhythms of Nature, as the Sun and Moon appear to do while performing their celestial dance.

The Universal Life force pervades all things, and has been perceived and known in various cultures. To the Chinese it is Chi. To the East Indians it's known as Prana. This Life-energy manifests in the human body in various ways and is responsible for different functions. Every time we inhale, there is a procession of pranic energy that moves up from the perineum, at the base of the spine between the genitals and anus. This energy moves up the spine and into the brain. Every time we exhale, Prana moves back down the spine to rest once again at the perineum. Most people don't perceive this tidal rhythm of energy up and down the spine. On occasion though, almost everyone has felt this energy as a tingling sensation in the spine while experiencing some dramatic event or with the help of some psychoactive substance. The perception and conscious movement of Prana is the key to the whole technology of Tantra Yoga.

The metaphysics of Tantra is based on the concept that all matter is energy or Prana, and all energy is a manifestation of Mind or Consciousness. On a physiological level, one of the most personal and direct experiences of energy is our breath. Our breath is a vital link between our body and mind.

Perhaps you have noticed on some occasion of either physical or emotional pain, you actually held your breath or changed your breathing patterns in some way. Next time you experience fear or anger; notice how your breathing changes. You will find there is a subtle, yet definite connection between what you are experiencing and your breath.

This connection might seem elementary on the surface, but it is this simple fact that holds the magical key to a whole new world of exploration. By becoming more consciously aware of your breath and the energy your breath contains, you can begin to become more aware of your body. And you can begin to reconnect with areas of your body that may have been disconnected since birth.

Because of the trauma associated with our birth, most of us have narrowed our physical awareness, literally shutting down neural pathways in our attempts to escape physical and emotional pain. Consequently, we have created "dead zones" in various areas of our body as a means of survival.

Recognizing the pervasive biophobic and anti-sexual programming of our culture, we can almost be certain, that one of the areas from which we have become disconnected at least partially - is our genitals. This disconnection represents a tremendous block to the expression of our own personal power and creative energy.

Conscious breathing is a powerful method to reconnect with our creative energy, which we've so skillfully learned to repress as traumatized children. Not everyone is inclined to see or hear this energy, but most everyone is able to feel the energy moving in his or her body. To become increasingly aware of this movement of energy in your body is the first step in the practice of Tantra Yoga.

In much of the Yoga literature, energy or Prana is defined in different ways. There is astral or psychic energy, mental energy, physical energy and so on. This is all very impressive at first, but then this exercise is carried one step further. Each kind of energy is then placed into a hierarchical structure, where it is given a specific level of value. This may be done very subtly, but moral judgements are made concerning these manifestations of energy. So we find many yoga teachers preaching that sexual energy is "less spiritual" than the energy which manifests in the heart or brain. Or they might say that sexual energy is a "grosser form" of energy that somehow needs refining, transcending, or whatever.

To judge the energy responsible for bringing another human being into the world as "gross" or "less spiritual" than some other manifestation of energy is in my mind, the very depths of ignorance. Even a little meditation on the miracle of birth, would reveal a Mystery every bit as profound as the Creation of the Universe itself.

This particular mind-set that makes such negative judgements, should be clearly recognized as part of the ascetic, patriarchal programming which also devalues the human body and the entire Natural World. In the traditional Masculine Perspective, the Sacred could only be revealed once the body was transcended. The body was perceived as nothing more than a prison, from which the "wise" sought to escape.

The Left Hand Path of Vamacara however, boldly declares the body to be Sacred and all energy to be a manifestation of the Divine. Sexual energy from this perspective was always perceived as a direct manifestation of Divine Power. Human beings, animals and even plants all participate in the sexual sacraments of the Goddess, and thereby all are considered blessed with Her abundance.

The celebration of our sexual energy is the celebration of our common bond with all Life. It is the celebration of the unity between polarities: between Heaven and Earth; the Sun and the Moon; the Male and the Female; the Ida and the Pingala. And it is through this unity that the split between the mind and the body is healed, the shadow land penetrated, and the unbonded child is embraced with the arms of acceptance and love. This is the bio-spiritual therapy that our alienated and addicted culture cries out for so desperately.

In the dawn of our cultural development, quite naturally people conceived of the Divine through the images of their parents. A reflection of this natural tendency is observed in small children who deify their parents. Culturally then, we can observe the same process happening through the evolution of our images of the Divine. Sometimes the parental image is associated with the qualities of unconditional love and nurturing, as it is with the Mother Goddess. Other times the parental image is associated with the qualities of conditional love and the concept of reward and punishment, as is the case with the biblical Father God.

The disposition of Vamacara however, represents the next stage in our psychological growth. It goes beyond the image of God as parent. For it takes into account our eventual separation from our parental source figures as we mature. In fact, if we are to become mature and healthy adults, at some point we have to psychologically leave our parents. So Vamacara takes this next stage of growth into account, and is primarily based on the image of the Divine as a Lover.

This image however, is not limited to, or defined by the concept of husband and wife. Husband and wife are roles created by society. Vamacara recognizes that our relationship with the Divine is always more primary and beyond any such social or cultural considerations. Furthermore it must be recognized, that for thousands of years the relationship between husband and wife was based on a master/servant dynamic. Vamacara has always resisted this type of relationship, and has been a constant voice for equality.

So for Vamacara Tantra, the attitude that developed concerning the relationship between the individual and the Divine, was more along the lines of the illicit affair, a secret liaison between lovers who will risk everything to be in each other’s arms. In this relationship there is romance, there is fire and passion and poetry. Mystics in all the various religions have written about this kind of relationship with the Divine. And it is this kind of relationship that serves as a setting for the daily practice of Vamacara Yoga.

Later on, as we begin moving into all the technical aspects of this practice, I hope you don't lose sight of this disposition of Love. For in the most fundamental sense, the daily practice is the preparation for, and the consummation of Love. There is a temptation to get lost in the detailed explanations of brain science, psychosomatic terminology and biochemical activity. As important as these all are to our understanding, we get lost however, when we come to think we can figure it all out by reducing it to some rational explanation.

As one begins to set out on this journey, it is important to understand the basic purpose and function of the technology, but in no way should this presentation be considered the final word. Vamacara Tantra Yoga is a dynamic and evolving practice, and by the very fact of your participation, you are contributing to its evolution. You may be led down pathways no one has yet dreamed of, and open up psychic landscapes that will continue to be explored thousands of years in the future. This is the type of journey we are beginning here. There is no predetermined destination. There is no ultimate and absolute goal. The Mystery remains unbounded. Out of the night of your Unknowing, a familiar voice softly calls your name. It is the voice of the Lover.

Responding to that voice, I stepped off the long familiar path and moved into the Unknown. Because of this, I began to see everything from a different perspective, including the Yoga techniques I had been faithfully doing for many years.

My motivation or reasons for meditating dramatically shifted, and I began to make changes in the techniques themselves. This might not seem like a "big deal", but to me at the time, it was the equivalent of a Jew or Christian waking up one morning, and deciding to change the Ten Commandments. This technology was presented to me as if it were absolutely written in stone. One might say or do a lot of strange things "on the path", but the one thing that is first and foremost: "You Don't Mess With The Technology!"

On the other hand, Yoga is claimed to be a science. And as we all know, any science develops through a continual process of experimentation. In the field of electronics for example, we have witnessed the amazing success of this type of endeavor from the simple radio to the complexity of the computer. At no point did scientists propose that they had gone far enough, and henceforth no further experimentation should take place.

I have been studying and exploring the science of Yoga for nearly 30 years. And over the course of these years I have made a few discoveries. The basic techniques themselves have been around for thousands of years, but their specific application and the order in which they are done, make a profound difference in their effectiveness. In the Program I will be sharing with you, each individual technique is synergistically related to all the others. In such a relationship, the results of the complete program are far more powerful than the sum of the individual techniques themselves. This is one of the subtlest aspects of the technology, and it may actually require many years of dedicated practice to appreciate this fact.

This Program is not set in stone however, and after one has become proficient in the application of the techniques, you are encouraged to experiment on your own. But before you begin such an endeavor, as in any other science, you should have a firm grasp of the theory and practice. I mean it would be simply foolish for a person to open up a TV and begin changing the internal components without some idea of what these parts were designed to do. In this regard, the same thing applies in the science of Yoga.

I have made certain changes in the technology, as I became increasingly aware of what each of the techniques was specifically designed to accomplish. This understanding however, didn't only come by reading or studying what others have said or written, but primarily through many years of personal application and experience.

Some teachers, who have written on the subject of Yoga, have presented a "shopping lists" of various techniques, and more or less left it up to the students to pick and choose. Contrary to this approach, I feel it is the responsibility of a good teacher to provide more guidance than that. If one is building a computer or a television set, it is a very good idea to follow a detailed blueprint. The same applies to this technology.

The Program that I will be sharing with you represents just such a detailed blueprint. For each technique builds on, and contributes to all the others. Even more significantly, there is a definite purpose to the sequence in which each step is done each preparing the mind/body for the next. This represents the technical side of the equation. The artistic side is the fact, that unlike building a television set or a computer, the result is not some objective product, but an opening to greater levels of subjective experience. Through the art and science of Vamacara Yoga you are exploring your own creative power. You are using the energy of your mind and body to explore the creative potential of the Universe. This exploration is not limited to one or two fantastic experiences that leave you doubting their reality the next day.

Far more than just a powerful technology, Vamacara is a way of living that will automatically enhance your abilities and accelerate your understanding in all areas of your life. It promotes and elevates the quality of your life, regardless of your present limitations. It expands your options, so that those things that were once considered problems, will simply no longer be as important, or may eventually vanish from your experience. This also includes the most difficult problems of addiction.

The coming together and integration of your sexuality with your spirituality will allow you to personally experience Life beyond your present reality. You will be stepping directly into the Great Unknown and experiencing the Mystery of your own Being. At the risk of sounding overly dramatic, I firmly believe this process represents nothing less than the next step in human evolution.

For those of you who are willing to begin this great adventure, or for those of you who have already begun but are looking for some help along the way, I gratefully share with you what I have discovered.

PART II

Let's begin the Program then, by taking a closer look at the most basic principle of this entire practice: to increase your awareness of energy. Through various techniques you will be exploring, playing and working with energy. Eventually, you will learn how to generate and concentrate energy in specific areas of your body and then move it up the spine and into the brain.

We will begin this process by becoming more aware of the two primary energy currents in the body, the Ida (pronounced "eeda") and the Pingala. The Ida current begins its movement up the spine from the area between the anus and the genitals called the perineum. It moves up the spine to the base of the head, where it then arches through the brain, coming down the forehead and ends at the left nostril.

The descending current, the Pingala, begins at the right nostril and moves up the forehead, arches back through the brain, and then down the spinal cord to end at the perineum.

It is most important to get a good mental picture of these two energy currents. They represent the negative and positive energies of the body, and it is through their interaction that the life of the body is maintained. They have also been called the lunar and solar currents, associated with the cool light of the moon and the warm light of the sun. The lunar current of Ida is felt in the body as a rising stream of coolness, as it moves up the spine into the head. While the solar current of Pingala is felt as a stream of warm energy, as it moves through the head and down the spine. These sensations of coolness and warmth may become perceptible to you, as you intensify the flow of energy through the Ida and Pingala.

To intensify the energy of these two currents is one of the primary objectives of Vamacara Tantra Yoga. In the conventional sexual union between female and male, the energy builds and intensifies in the body, until it reaches a point when it is released in a flood of energy known as orgasm. The same principle applies to the female and male energy currents of the Ida and Pingala. The energy potential in each polarized current is intensified. It builds and increases until there is a natural and spontaneous release of energy in the brain.

Through this Yoga or union, each cell in the brain begins to awaken. New pathways are formed, inter-neuron connections are stimulated, neurochemical messengers are released accessing areas of the brain and body that have previously been dormant. There is a fusion of the intellect with the intuitive functions, producing mental capabilities for which there is as yet no name.

So the primary objective of this technology then, is the integration of the Ida and the Pingala. To begin this process we start by directly working with the body, specifically concentrating on the energy locked in the pelvis and spinal column. For this, I have found several Asanas to be very effective, and have incorporated them into my daily routine. They have proven to be especially good in allowing one to experience energy in the body, as well as providing many physical benefits.

To begin this Program you will want to wear comfortable clothing and have waited at least 2 1/2 to 3 hours after eating. The energy normally required for digestion will be now used elsewhere.

The first exercise you will do is called Bhujangasana, also know as the Cobra pose. Bhujanga in Sanskrit means Cobra. In this posture you will raise your head and upper body up off the floor resembling the movements of an aroused cobra. You start this asana by lying flat on the floor face down. You place your hands, palms down on the floor, just below the shoulders. Slowly lift your head off the floor, then shoulders and upper body. Slowly and steadily lift your body backwards, as if you're being peeled off the floor, starting with your head. Rise backwards as far as you comfortably can without straining. Try to hold this position for a full minute. The elbows need not be straight. The lower body will still be on the floor experiencing some tension. Concentrate on the lower spine, feel the energy gathering there. Your eyes should be in a position where they are gazing at the ceiling. *Illustration*

To lower the body, begin with the lower back. Mentally picture each vertebra being relaxed, until gradually you are lying on the floor once again. At this point, lay the head flat on one side or the other and just relax for about a minute, feeling the energy in the lower body. Be aware of any place where the energy may move.

The next Asana in the Program is called Salabhasana. It is also known as the locust posture, as in Sanskrit the word Salabh means locust. I recommend doing this asana in a modified form at first. Simply because it is easier and it will probably take some time before the muscles in the lower back are strong enough for the full posture.

Begin by remaining lying face down with chin resting on the floor. Make a fist with both hands and place them on the floor next to your legs. Forehead and nose will be touching the floor. With your arms fully outstretched and beside your legs, slowly lift the right leg off the floor. It should be held straight. Bring the leg up as high as it will go without straining. Hold this position for about a minute. Then slowly lower the leg and rest it on the floor. Next, lift the left leg in the same manner, and hold it for about a minute before bringing it back down. After the leg has returned to the floor, relax and feel the energy in the lower back.

As you can see it is an easy exercise, and you may want to remain with this simplified version. The benefits are about the same as the full Salabhasana, it only takes a little longer to do.

For the full posture then, we simply slide the outstretched arms under the body and lace your fingers under your pelvis. Press down on the floor with your hands and arms, while lifting both legs off the floor together. The legs are held straight. Bring them as high off the floor as you comfortably can, and hold this position for 30 to 45 seconds. Gradually lower the legs, bringing them back to the floor. Slide the arms out so they are resting besides the legs. Rest your head on one side or the other, and feel the energy in the lower body. Relax this way for about a minute before moving on to our next posture. *Illustration*

Our last Asana is Dhanurasana, also known as the Bow posture. Dhanur in Sanskrit means bow. When the body is held in this position it resembles an archer's strung bow. To move into this asana from your current position lying face down on the floor, simply reach back with your hands and grasp your ankles. Try keeping the knees close together.

At first, this may be all that you can do. As you begin to be accustomed to this position you will want to pull your ankles upward lifting the legs off the floor, while arching the head and upper body backwards. This creates a remarkable tension in the legs and back.

When you become more comfortable in this posture, you can gently rock the body back and forth, balancing the weight of the body on the abdomen. This will very effectively stimulate the energy in the back and spine. You should work with this Asana for 30 to 45 seconds. When you are ready, let go of your ankles and relax your legs and arms. Your head should be flat on the floor resting on one side or the other. Spend a minute or two in this position trying to feel the energy in the spine and lower body. Mentally focus on the energy wherever you become aware of it. *Illustration*

If you like, you may spend more time with each of the Asanas than what I suggest. The important thing to remember is to take it slow, and don't strain in the poses. Done in the manner in which I have given, they are a powerful stimulus to the nerves along the spine. They will help to adjust and realign the vertebrae, and may even correct spinal curvatures. Also, these postures will increase the circulation of blood throughout the entire pelvic area, energizing and strengthening the sex glands, which will be very important in the other techniques.

In the next part of our Program, you will begin to explore ways of moving energy throughout your body. Through a series of very sophisticated techniques called Pranayama, you will learn how to generate, intensify and expand the energy in your body. And one of the principle ways in which this is done is through your breath.

Our next exercise then, is a Pranayama technique called Kapalabhati Pranayama. It is also known as "the breath of fire". It is a very intense method of breathing, and as you'll soon discover, capable of generating a tremendous amount of energy. Kapalabhati forcefully expels toxins and stale air from the lungs, opening them up for a greater oxygen intake. This exercise literally pumps extra oxygen and energy into the bloodstream like a bellows, making the fires of life-energy burn brighter in every cell. The whole nervous system is stimulated and revitalized through this exercise. Consequently, it clears the mind and increases one's ability to concentrate.

As you have completed the Cobra, Locust and Bow Asanas, you will now come into a sitting position. You may sit cross-legged on the floor, or adopt one of the traditional Yoga Asanas of meditation: the full or the half lotus. Either one of these positions has some definite value, and is worth the effort to maintain. But for those of you who are not so inclined, or have some physical problems that won't allow you to sit on the floor in such a manner, sitting on a chair is just fine. Feet should be flat on the floor, and the spine held straight and away from the back of the chair. Hands should be on the top of the thighs or in the lap. Eyes are now closed.

You are now ready for Kapalabhati Pranayama. Breathing will be done exclusively through the nose, with a strong emphasis on the exhalation. You will exhale forcefully through the nose as if you were attempting to blow out a candle three feet away. In fact it is a good idea to actually hold your hand out a couple of feet from your face, and exhale through your nose so that you can feel the air hitting your hand.

Now exhale through your nose rapidly in short blasts. You won't empty the lungs with each exhalation; this is not a deep breathing exercise. What you want is a series of very forceful, rapid exhalations. You will notice as you continue this technique, that the muscles in your abdomen are vigorously getting a workout, rapidly tensing and relaxing. You will also notice that you inhale automatically with no effort required. Your sole attention should be on the forceful exhalations, doing them as rapidly and forcefully as you can.

Some teachers have their students doing hundreds of these exhalations. You may experiment on your own. In fact, it might be a good idea to do a great number of them once or twice just to get a good feel for the dynamics of this technique. However, for our purposes here, I recommend only about 100. I keep count, by doing ten exhalations then hold out one finger; ten more exhalations and then I move to the next finger, and so on, until I've completed both hands.

When you've finished the Kapalabhati, sit and relax for awhile just feeling the energy in the body. You are now ready to focus the energy in specific areas in your body. This is done through the contraction of particular muscle groups and is referred to as Bandhas and Mudras. Bandha means to "lock, bind, hold or tighten". Mudra means "seal" or "close up". The basic principle at work in both these exercises is to generate and intensify energy through a contraction or a "lock" applied to specific areas in the body. By tightening or contracting a muscle we are actually increasing the flow of energy into it. When the muscle is relaxed, this accumulated energy is then released, and can be effectively directed, channeled or used in specific ways.

But before we move on to the next step of our Program, I'd like you to get a clear idea just how the Mudras and Bandhas work. This demonstration has been around for a long time, and perhaps you have done it before. I call it "the floating arms phenomena". To begin this exercise, stand in an open doorway so that your shoulders are parallel with the doorframe. Your arms should be relaxed down at your sides. Now slowly raise your arms out away from your body on each side. Palms should be downward. With the top of each hand, forcefully press outward against the doorframe for at least one full minute. After one minute step away from the doorframe. The strange sensation that your arms are "floating" is the result of the accumulated energy in your shoulders and arms. By continually pushing outward, you deliberately increased the energy in your shoulders by contracting them in a certain way. And when you released the tension, the energy you had generated in these muscles was now strong enough to produce the sensation that you feel in your arms.

The same principle will be at play when you use the various Mudras and Bandhas in this Program. With these exercises however, you will use the accumulated energy in very specific ways. When the Mudras and Bandhas are used in conjunction with certain Pranayama techniques, they become extremely powerful tools.

Continuing on with our Program, after you have completed the 100 Kapalabhati Pranayams, inhale deeply filling your entire lungs and diaphragm. Hold the breath in. Now you will perform two Bandhas simultaneously. One is called Jalamdhara Bandha and the other Mula Bandha.

Jalamdhara Bandha is appropriately known as the "chin lock". In this technique, you drop your head forward and press your chin against your chest. This contraction of the muscles in the neck locks and accumulates energy there.

The Mula Bandha, being performed at the same time, is a contraction of the muscles of the anus and genitals. These muscles control the opening and closing of the anus and urethra. They are generally known as the pubo-coccygeus muscles, or PC muscles. Specifically in this technique, you will squeeze the buttocks together while you contract the anus, as if stopping a bowel movement. The word Mula refers to the "root" or foundation of the pelvis. By focusing your attention and energy in this area, you are opening the door to a storehouse of power locked away in the pelvis.

In this exercise you will keep the muscles of the pelvis and neck contracted as long as you can comfortably hold your breath. When you decide to come up for air, slowly release the muscles, at the same time raise the head from the chest. When your chin is once again parallel with the floor, slowly exhale through your nose.

While you are slowly exhaling you will simultaneously perform two Mudras. They are not the intense muscular contractions of the Bandhas, but are designed to direct and channel the newly released energy that has been accumulated through the Bandhas. One of these Mudras is called Shambhavi Mudra, and the other is Khechari Mudra.

In Shambhavi Mudra the energy that rises up the spine from the pelvic area and the neck is directed into the Ajna Chakra, the center between the eyes in the forehead. As I have related before, this Chakra has been referred to as the "third eye". This refers to the fact that when certain thresholds of energy have been activated within the brain a specific geometrical pattern of light appears within the head, which appears as a large single eye.

There have been many theories surrounding this phenomenon. Most of these theories however, have been poetical interpretations rather than a literal explanation, simply because no one really knows for sure what is happening.

In the most recent advances of neurobiology we might now have some clue, as to how this phenomena comes about. The retinal ganglion cells of both eyes connect to a relay station within the brain, known as the lateral geniculate nucleus. The neurons of this structure send visual information to specific locations in the occipital lobe, which is responsible for our sense of sight. However, some of the neurons from the lateral geniculate nucleus connect with the pineal gland. This structure is still a mystery as to its function. According to Gray's Anatomy: "The pineal body represents the rudiments of a photosensitive organ, the third eye which is present in certain reptiles, and other lower vertebrates."

For many centuries this mysterious gland was widely believed by many to be the seat of the soul. This theory has pretty much fallen out of popularity, but indicates a certain insight into its capabilities. Not that the soul actually resides in the pineal gland located in the third ventricle of the brain, but it has a particular function that seems to go beyond our "normal" everyday experience.

When the eyes are elevated in Shambhavi Mudra, this position causes certain nerve cells of the retina to fire that wouldn't normally be activated. This charge of energy is then transmitted to the pineal gland through the relay station of the lateral geniculate nucleus. The increasing stimulation of the light sensitive cells of the pineal gland eventually brings about a reaction that manifests as internally perceived patterns of light.

Whether or not one is able to intensify the energy in the pineal until light is actually perceived, is really not the goal of Shambhavi Mudra, nor of Yoga for that matter. This phenomenon is simply one of the natural side effects of intensified energy in the brain. The accumulation of energy in the brain is much more important than any specific phenomena that may appear from time to time.

To perform the Shambhavi Mudra then, we elevate the eyes and focus them on the darkness within the forehead. To help you get an idea of the position of the eyes in this technique, hold a finger out in front of your face. You will be looking straight-ahead and focused on the tip of your finger. While keeping your head still, slowly move your finger towards the ceiling. Continue to focus on the tip of your finger. At a certain point you will notice that your fingertip will disappear into a band of darkness. This is because your eyebrows have blocked the line of vision. Keep your gaze fixed at the point where your finger merges into this darkness. Hold it there for a little while until you get a good idea of how this position feels. Then, without moving your gaze, close your eyes and hold them steady. This is Shambhavi Mudra.

Shambhavi Mudra is one of the most powerful techniques in the entire science of Yoga. A tremendous amount of energy flows through the two eyes. When you take the energy that usually flows externally through the eyes and redirect it internally, you have a powerful river of energy flowing back into the brain.

Almost all the other techniques in this Program will include Shambhavi Mudra, so it's important that you become accustomed to having your eyes in this position. One of the most frequent problems at first, is the tendency to strain the eyes. If you begin to feel uncomfortable, or notice a lot of tension accumulating in the eyes, roll your eyeballs one way and then the other a few times. When you resume the Shambhavi Mudra, focus your gaze for a time slightly lower than before; but it's important to keep your attention fixed in the forehead.

Another powerful technique we will use is the Khechari Mudra. Like the Shambhavi, this Mudra is also a very effective method to channel energy into the brain. Khechari Mudra does this through a specific position of the tongue. Similar to the eyes, a tremendous amount of energy flows through the tongue. It's not only an organ of speech, but also used for the process of chewing, tasting, and swallowing as well. There are an exceptionally large number of neural connections between the tongue and the brain. When the tongue is made to assume the unusual position of Khechari Mudra all these neural circuits are stimulated, sending a strong current of energy into specific areas of the brain. This is done by curling the tongue back so that it is pressing on the roof of the mouth. You can then get the tongue further back into the throat, by creating an internal suction, which is actually felt as a pulling sensation on the tongue. Maintaining a gentle sucking sensation on the tongue while it is curled back towards the throat will continue to stimulate its neural circuits and send a strong flow of energy into the brain.

Some Yoga teachers advocate that one should swallow the tongue or move the tip of the tongue so far back that it goes into the nasal-pharynx region behind and above the palate. If you can get your tongue into this position that is good, but it is simply not necessary to derive the benefits of this technique.

Other teachers on the other hand, have gone so far as to suggest stretching the tongue, and even cutting the frenum lingual (the fold of membrane tying the tongue to the floor of the mouth), in order that it be able to get further back into the nasal-pharynx passage. This is certainly going to extremes; and it simply is not necessary. The energy is directed into the brain sufficiently by just curling the tongue back and gently sucking on it. The creation of this internal vacuum is one of the most important aspects of this technique. It stimulates and draws the energy into the head, where it is then directed by the Shambhavi Mudra into the Ajna Chakra. After you have worked with these two Mudras for awhile, I believe you will grow to appreciate their unique power.

Before we go onto the next exercise let's take a quick review of what we've covered so far. You started with the three Asanas: the Cobra, the Locust, and the Bow. Then we moved into a comfortable sitting position, the back held straight. You did 100 Kapalabhati Pranayamas forcefully emphasizing the rapid exhalations. At the conclusion of this exercise, you inhaled deeply, pressing the head down to the chest while contracting the pubo-coccygeal muscles or PC muscles. You held this position as long as you could. Slowly exhaling through the nose, you then assumed the Shambhavi and Khechari Mudras. With eyes closed, your attention is fixed at the Ajna Chakra. The tongue is rolled back and held with a sucking sensation. You are now ready for the next step.

Now while sitting in a relaxed position, each time you inhale, mentally say "EE". Every time you exhale, mentally say "VAM" (pronounced "vum", rhyming with hum). Your eyes should maintain the Shambhavi Mudra throughout this technique, and your tongue should be held in the Khechari Mudra. You will do nothing with your breath except to notice it. When you find yourself breathing in, mentally say "EE". When you find yourself breathing out say "Vam".

As you can see, it is an extremely simple exercise, but therein also lies its difficulty. The mind will seem to get quickly bored and will want to move on. Your job then, is to bring it back and refocus. Do at least 36 complete cycles of this Mantra. Inhale "E", exhale "Vam", this counts as one cycle. The best way to keep count is to mark off the desired number on a string of beads, that way keeping track will be a minimal distraction.

After you have completed 36 cycles of the E-VAM Mantra, it is best to sit in Shambhavi and Khechari Mudra for 10-20 minutes. Just relax, and let your body and mind float in a sea of energy. When you are ready to get up, slowly open your eyes and get reacquainted with your external surroundings. It may take a few moments.

I recommend that you do this complete Program once a day. I suggest that it be done when you get up in the morning. It certainly is a wonderful way to start the day. If there's a problem with the morning schedule for you, then you can adjust the time to your convenience.

Another recommendation is to stay with this level of practice for at least one month before moving on to the next stage. Even if you feel that you're ready to go on much sooner, you will still need this month as an appropriate time of transition. You are reprogramming the mind as it were, and it is very important that the E-VAM Mantra become deeply associated with the breathing cycle before moving onto the next level of practice. This can only be accomplished through repetition and over an extended period of time. I personally stayed at this level of practice nearly 3 years before I moved onto something more advanced. In many schools of Yoga, their entire program does not go beyond this stage. So please, spend some time with these techniques, and you'll be able to appreciate even more, what will come later.

PART III

At the dawn of our species, when human beings first began to speak, they intuitively realized that their words were transformations of a much greater reality. Each word or sound was considered magical and filled with power. For they recognized the mysterious interconnection between words and the objects those words referred to. It was as if by some magical power, that as a word was spoken it conjured up in all those that heard it, a corresponding mental picture. This mysterious inter-relatedness also lead to the belief, that through the use of the power of the spoken word, one could actually influence the object or person named. So words and naming became extremely important.

It is almost a universally accepted belief among the various indigenous peoples of the world, that an individual through verbal prayer and rituals can influence, control or manipulate what we call "objective reality". It was out of this belief system then, that the more technical aspects of Mantra developed. The word Mantra comes from the Sanskrit root word "man", which means, "to think". And the root word "tra" means an instrument, vehicle or tool. So literally, Mantra means an instrument, a vehicle or tool for thinking.

This definition becomes clearer, if we understand that thought itself is a manifestation of creative energy - Prana. Just as in the process of Pranayama where the energy or Prana is controlled through the breath, here the energy is controlled through sound. Through the rhythmic repetition of a specific sound, word, or a group of words, a pattern or frequency of energy is developed. It can then be used to influence objects or people, or it can be used to influence one's state of consciousness.

In the next step of our Program our intention will be to influence our state of consciousness by actually combining the techniques of Mantra and Pranayama into a single powerful exercise. When a specific breathing technique is performed with a Mantra, the process is known in Sanskrit as Sagarbh-pranayama. In our particular practice here, the E-VAM Mantra is used directly to influence and control the flow of the breath. This is the most important technique of the entire Program, and will serve as a foundation for all the exercises that will follow.

In an important Tantric scripture, the Davendra-pariprccha-Tantra, the E-VAM Mantra is explained as follows: "E is the mother, VA is the father. Their union (the M) is the heart of reality from which all things arise." In poetic language this refers to the process of integration between the feminine and masculine energies, which in turn is capable of unlocking the creative potential at the core of our Being.

If we examine this quotation a little further, we find that in Sanskrit, as in many other languages, words and syllables are associated with gender. In Sanskrit, not only do we find that the letter "E" is feminine, but that the long "EE" sound in Sanskrit, is used to indicate the feminine. This is demonstrated in such words as Shakti, Devi, Kali, Matri, etc..

On the other hand, "VA" in Sanskrit is associated with the creative power of the male deity Brahma. It means to express, exhaust, to get dry, and is associated with the wind. Also it is interesting to note that Vah in Latin, Greek and Sanskrit, means, "to carry fire".

Now as you remember, the two primary energy currents of Ida and Pingala were also associated with gender specific qualities. The rising current of energy in the spine associated with the cool inhalation of air is related to the feminine. The descending current of energy associated with the warmth of exhalation is related to the masculine.

So now you have the key to the E-VAM Pranayama. The feminine Mantra/sound of EE is made during the inhalation, thereby activating and intensifying the movement of the cool feminine energy up the spine. The masculine Mantra/sound of VAM is made with the exhalation, thereby activating and intensifying the movement of the warm masculine energy down the spine.

The effectiveness of the E-VAM pranayama however, is not a matter of our belief in some abstract or mythological association, but actually relies on a basic law of Physics.

If you have ever used a garden hose nozzle you can easily understand the principle at work in this technique. As you turn the nozzle one way, the opening in the end becomes narrower. This narrowing of the exit consequently increases the pressure of the water in the hose, so that the stream came out more forceful than it did before. As you turn the adjustment of the nozzle in the opposite direction, the opening becomes larger - allowing more water to pass through. This decreases the pressure in the hose and consequently the stream of water is less forceful.

In the application of the E-VAM Pranayama you will be using this same basic principle. If you can think of your throat as a garden hose, you will discover that it has a "nozzle", as it was, a group of muscles which controls the flow of air. The E Mantra is the mechanism that you will use to adjust this physiological "nozzle" in the throat. As you inhale through the mouth, make the sound of "EE" for the entire length of the inhalation.

Try this several more times, only now constrict the muscles in the throat at various levels of intensity as if opening or closing the nozzle of a garden hose. This will give you a good sense of the wide range these muscles are capable of.

One thing that you will notice as you make these various adjustments is that as you constrict the muscles in the throat to the extreme, it will noticeably decrease the volume of air flowing through the airway. Notice also, how the muscles of the abdomen are pulled in and slightly up, to create a vacuum in the lungs. Try this exercise with the muscles of the throat extremely constricted several more times, until the mechanics of this technique becomes obvious.

You will be using this internal vacuum created by the E Mantra, to draw energy up from the base of the spine up into the head, like a syringe drawing up fluid as the plunger is pulled up. As you inhale with the EE sound, you will be drawing energy up the spine and into the head. The power and effectiveness of this technique is beyond anything I have ever found. And after using it for just a short time, I think you will begin to appreciate its value.

When performing the E Mantra, it helps to visualize a pool of energy at the base of the spine. And as you inhale with the "EE", imagine a cool stream of energy is being slowly drawn up the spine. When the inhalation comes to an end, this stream of energy goes up into the head, arches forward through the brain and ends up at the point between the eyes in the Ajna Chakra.

For your regular practice, do not continue your inhalations with an extremely constricted throat. Rather, find an adjustment of these muscles that is comfortable, yet will still produce a soft "EE" sound high in the throat. The sound should be rather quiet, smooth and even.

As you explore this technique, you may have noticed already, that as you inhaled with a slightly constricted throat, the in-rushing air feels cool. The energy of the Ida is known as the lunar current, and is associated with coolness.

Here again, we are applying the laws of Physics. The air outside the body in most cases is cooler than the temperature of the body, unless it is an extremely hot day. As the air is drawn into the body it feels cool in the throat. If you increase the constriction in the throat while you inhale, the coolness increases proportionately. Once again, try adjusting the muscles at varying degrees of constriction, while doing the E breath/pranayama. Feel how the coolness in the throat changes in intensity relative to the adjustments being made.

In the next stage of the E Mantra, begin the inhalation with the EE sound high in the throat, while noticing the coolness. Once this cool sensation is firmly established, transfer your attention to the base of the spine and visualize the coolness being felt there. Imagine a pool of energy at the base of the spine. Now with the E breath, suck this cool energy up the spine, into the head, then moving forward into the Ajna Chakra.

Try this several times, while trying to feel the sensation of coolness. Concentrate your attention for just a moment on the coolness in the throat, and then shift it to the base of the spine. Pull the cool energy up the spine and into the Ajna Chakra. Be sure not to strain when constricting the muscles of the throat. The EE sound should be soft, and flow evenly as the air is inhaled.

As the inhalation is finished and your breath is held in, your eyes should be closed and held in the Shambhavi Mudra, gazing into the Ajna. Your tongue should be rolled back into the Khechari Mudra, which will now continue the internal vacuum of the inhalation. There should be a slight suction pulling on the tongue. This will channel the energy up into the brain, where it will then be focused at the Ajna Chakra through the Shambhavi Mudra. Hold your breath and these two Mudras as long as you comfortably can.

When you are ready to exhale, roll the tongue back into its normal position and slowly exhale through the mouth. Keep your eyes however, fixed in Shambhavi Mudra. Repeat this technique with the E several more times. Familiarize yourself with this process. It is very important that you get this sequence precise, but don't get discouraged if it doesn't fall into place right away. It will take time and practice. Whatever it takes it will be well worth the effort, because the feminine E Mantra is the key that unlocks the door to your own creative power. It is also the foundation of this entire Program, and will be used later on in conjunction with a number of other techniques.

This powerful technique is the internalized ritual whereby the Priestess led the procession up the holy mountain. With the E breath, we bring the feminine energy up the way of Ida. Then in the secret cave of Ajna, she unites with the masculine energy. This union or Yoga awakens, activates and empowers the masculine energy of Pingala, just as the Sacred Marriage empowered the new King.

The masculine energy of Pingala is also known as the solar current in the body, and is associated with heat and the exhalation of the breath. VAM Mantra is the outward flowing manifestation of our creative power. It is verbalized on the exhalation of the breathing cycle as the sound of "VUM".

With the E Mantra, the energy is awakened, raised, and internalized. Now with the VAM Mantra, the energy is gradually externalized, flowing back down the spine in a warm current, bringing healing energy and a manifestation of creative power.

You will begin the VAM after completing the inhalation with the E Mantra: the eyes are in Shambhavi Mudra; the tongue is in Khechari Mudra; and you have held your breath in for about 5 seconds. You'll now begin the exhalation by putting the tongue back into its normal position, and slowly exhaling through the mouth with a rather forceful yet whispered sound of VVV-UUU-MMM.

The V sound begins softly, but as you move into the U, the mouth and throat open up and the sound progressively becomes more forceful and deeper. The progressively deeper sound of the U progressively becomes deeper as it starts to move into the M sound. The M will continue to get deeper until it finally sinks into silence.

The M sound is the sound of satisfaction, resolution, and fulfillment. It represents the descent of your spiritual power into your physical body, releasing into this dimension an ever-increasing flow of creative energy.

Repeat the powerful VAM exhalation several more times, trying to notice some of the subtleties of this Mantra. You will find that your throat opens up as the sound of VVUUMM progresses, releasing all the tension that had accumulated during the E Mantra.

Another important feature of the masculine Mantra is that it is very easy to feel the warmth of the air, as it slowly flows through your mouth. Try the VAM exhalation several times again to specifically feel the warmth in your mouth as the air is exhaled.

Once you have firmly established the sensation of warmth in your mouth when you exhale, visualize the warm energy moving up to your forehead as you first begin each exhalation. Intensify this warm feeling at the Ajna Chakra. Repeat the VAM Pranayama several times more. Visualize the warm breath of the exhalation flowing back into your head through the doorway of the Third Eye. Feel the warm sensation grow and become more intense with each exhalation.

As you continue this exercise, and as you may have already noticed, the warm energy accumulating in your head will eventually start to spill over and flow down your spine. This is quite natural, because this is precisely the path of the Pingala current. You are simply becoming more aware of it by intensifying its energy.

You are now ready to put together all the parts of the VAM Pranayama. After completing the inhalation with the EE, and having held the breath for a slow count of 5 with the eyes in Shambhavi and the tongue in Khechari, roll the tongue forward to its natural position and begin the V sound. Slowly increase the volume of air being exhaled. Feel the warm energy of the V begin in the mouth, and then visualize it rising into the Ajna Chakra. As the V shifts into the more forceful U sound, the energy begins to flow back down the spine. The warm solar current continues to flow down the spine with the M sound and finally accumulates in the solar plexus and pelvic area, where the deep humming sound of the M finally merges into silence.

You might notice the muscles of the abdomen pulled in slightly as you try to exhale the last remaining air from the lungs. Consciously relax all the muscles of the lower body, and simply rest for a slow count of 10. The accumulating energy in the lower body will then be drawn back up the spine with the inhalation and the E. This will start the cycle all over again.

To review now the complete E-VAM Pranayama technique, you will inhale with the sound of EE, and draw the cool energy of Ida up the spine, into the Ajna Chakra. Hold the breath for a count of 5. The eyes are in Shambhavi Mudra and the tongue is in Khechari. After a count of 5, the tongue is released and the forceful exhalation with the VAM is begun. With the sound of VVUUMM you will exhale and follow the warm energy of Pingala up from the mouth into the Ajna Chakra and then back down the spine to accumulate in the solar plexus and pelvic area.

After completion of the exhalation, simply relax for a moment. The eyes will remain in Shambhavi Mudra throughout this exercise. After a moment (for about a count of 10) you will begin the inhalation with the EE once again.

The inhalation and exhalation should be approximately equal in length, how long or short will depend on your own capacity. It will take time and practice before this whole sequence will begin to flow easily and smoothly. If you make the E and VAM too long, you will find that you are unable to hold the 5 and 10 counts at their appropriate points in the cycle. This is a common problem in the beginning. Because we are so involved with following the energy up and down the spine, we tend to lengthen this period to the point of getting out of breath. This type of problem is to be expected in the beginning. It will take time to establish a balance between these two components of the breathing cycle. When you finally catch on however, a natural rhythm is established where one breath smoothly follows another. This rhythm will progressively build and intensify the energy moving through the body.

At this stage of our Program do 28 complete cycles of the E-VAM Pranayama. After finishing the 28 cycles be sure and keep your eyes in Shambhavi Mudra, and maintain the internal vacuum with the tongue held in Khechari Mudra. Sit quietly this way for 10-20 minutes. This is very important, as you are allowing the energy to move on its own, seeking out places in the brain and body where it is needed the most. The process is uniting or integrating the fragmented and polarized energies of your Being. It is through this on-going process of integration that your creative energies are liberated and the gifts of the Sacred Marriage will spontaneously manifest in your life, the gifts of Artha, Kama, Dharma and Moksha. As you are about to end your meditation, slowly open your eyes and spend a minute or two getting reestablished in your external environment. This is also part of the integrating process.

I recommend that you do these 28 cycles of E-VAM once a day proceeded by the Asanas and the Kapalabhati Pranayama. Your daily program will be exactly the same as before, only now instead of doing the E-VAM Mantra mentally; you will be using the actual sounds and the physiological mechanics of the E-VAM Pranayama.

Just as I recommend that you practice Part II for a month before moving on to Part III, I'm now recommending that you spend at least one month with Part III before moving on to the next level of practice. I feel this is a very short time to get acquainted with all the subtleties of this technique, and for individuals who have not been exposed to this level of technology before, I would highly recommend spending as long as three months here before moving on.

It will take some time before you develop a smooth and easy rhythm when doing the E-VAM. It is also important that you're able to perceive the sensation of the cool energy rising up the spine with the inhalation, and the sensation of warm energy descending with the exhalation.

One thing I might add here, is that some individuals might experience an uncomfortable dryness in the throat when inhaling with the E Mantra. If this is the case for you, the situation can be alleviated by swallowing a little olive oil or some other vegetable oil before you begin the E-VAM Pranayama.

In conclusion to this part of our Program, I would like to relate a dream I had shortly after I began experimenting with the E-VAM Pranayama.

I dreamt I was swimming far out in the ocean. I took a deep breath and dove to the bottom. At the bottom of the sea I found an old treasure chest, which was encrusted with barnacles. With great effort I managed to open the chest. It was completely empty except for a single plate of pure gold. I picked up the plate to examine it more closely. In the middle of the golden circle, written in brilliant white light was the word EVAM. I then regained waking consciousness.

Like a treasure that has been long buried at the bottom of the sea, this particular technique had been lost or forgotten. It remained buried in the collective consciousness of the species, hidden away in the dream-time. Diving deep into the ocean of consciousness, I had uncovered this once lost treasure.

REVIEW OF PART II AND III

PART II	PART III
1. Bhujangasana (Cobra)	1. Bhujangasana (Cobra)
2. Salabhasana (Locust)	2. Salabhasana (Locust)
3. Dhanurasana (Bow)	3. Dhanurasana (Bow)
4. Kapalabhati Pranayama (Breath of Fire-100x)	4. Kapalabhati Pranayama (Breath of Fire-100x)
5. Jalamdhara Bandha (Chin lock)	5. Jalamdhara Bandha (Chin lock)
6. Mula Bandha (Tighten PC muscle)	6. Mula Bandha (Tighten PC muscle)
7. Shambhavi Mudra (Eyes)	7. Shambhavi Mudra (Eyes)
8. Khechari Mudra (Tongue)	8. Khechari Mudra (Tongue)
9. E-VAM Mantra 36x 9	9.E-VAM Pranayama 28x
10. Meditation (10-20 min.)	10. Meditation (10-20 min.)

PART IV

Christianity 101	Vamacara Vol. I	The Cannabis Papers
History - A Spiritual Analysis	In Her Fields - Poetry To the Goddess	Roderick W. Marling Biography

VAMACARA TANTRA

The Left-Hand Path of Pleasure and Power

The Feminine Perspective of Tantra Yoga based on the revolutionary idea that Personal Freedom includes your Sexual Energy as well as your Spiritual Vision.

Volume II: The Practice

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