at developing a script for sexual intercourse, which will be followed by a man and a woman, and also to awaken and orient in a special way the inner forces. This practice also requires the use of "mantras" and the enlivening of the girl's body through "nyasa". In addition, various rites of consecration are supposed here, which we cannot dwell on here.[one06] This practice of Buddhist Tantrism has complex character. It is interesting in the deep idea of ​​returning to the prenatal state and restoring the fullness of the individual through the realization of those forces that participated in the copulation that entailed conception and physical birth. The practitioner tries to capture these forces, and, transforming and fixing them in the form of visual images, repeats the act of birth, but now the birth of the spiritual and transcendent; it is the destruction, the cancellation of one's own physical birth through the repetition of the "drama" that predetermined this birth in the process of transforming the samsaric fateful "antarabhava" into the principle of Buddha or Shiva, as well as in recognizing the divine woman, Tara, in the fertilized earthly woman.
It is in these terms that one can generally imagine the use of sex in Tantrism, understand what lies behind the labyrinth of mirages, ciphered and polysemantic language, cultural images and symbols. It is in Tantric sexual yoga that the principle of awakening and activating the forces of "desire" with the aim of "conquering" them, that is, such a use that would lead to the transformation of their original nature, finds its most typical reflection. It is with the original deep power of the passion of sexuality, and even with its strengthening through special practice, that the myth of Shiva is associated - the highest ascetic, who, with his third eye located on his forehead, kills Kama, the god of passionate love - in fact, this is nothing more than mythologization of the act, in the tantric technique corresponding to the "vairoli-mudra". Indeed, Tantrism maintains that the practitioner who arouses the power of desire and in copulation performs "japa" (i.e., a technique that awakens "mantras") with a young "shakti" (i.e., woman) becomes a destroyer in the land of god love ("smarahara"), which means - "becomes Shiva himself, the fire of his third eye in the forehead destroying Smara, the god of passion, when he, trying to arouse passion in him [for Parvati, Shiva's wife], tried to distract him from yoga."[one07] According to Shaivist texts, such practices have the power of catharsis; by fulfilling them, the "kaula" is freed from any kind of guilt.[one0eight] This is the way of realizing juvanmukti, that is, liberation already in life.[one09] The highest, final point of tantric apologetics is the representation of "kaula", which is the master in "panchatattva", as a being who conquers all powers, towering over any earthly ruler and being a seer on earth.[oneone0] The point of view of Buddhist Tantrism does not differ from this either. He speaks of the realization of the Buddha, who conquered Mar (=Smara), the god of earth and desire, and subjugated transcendent knowledge, and with it the magical powers necessary for the practice of tantric rituals involving the use of a woman.[oneoneone]
In contrast to the lower levels of "vira" practices and the orgiastic promiscuous experience of the "circles", at the level of yoga, the magical sexual operation takes on an exclusive character. Since the goal of this practice is an initiatory opening of consciousness, a traumatic breakthrough into the realm of the unconditioned, once this goal is achieved through intercourse with a woman, then such a practice can be abandoned or repeated only under certain circumstances. So, it is in the Vajrayana that the figures of “siddhas” are represented, who, immediately after performing the sexual rite and, of course, after receiving its fruits, move away from the woman, practice sexual abstinence and strict asceticism. A different perception of sexual practice is considered in some texts of the Vajrayana as a fatal mistake ("lokakaukrityanaye").[oneone2] But it is important that the factors that we noted above, speaking about the preparation for this practice and the totality of conditions for its implementation, as well as the dangers associated with such an implementation, exclude the possibility of using the “vira” doctrine as a pretext and cover for the usual satisfaction of lustful and "libido" based sexual passion.[oneone3] However, tantric texts confirm that a "siddha" who has reached the limit of the path may well copulate with any woman he wants, since he is free to do everything and knows no prohibitions. Moreover, one sometimes hears that it is the "siddha", and not the Brahmin, who can derive pleasure from this more than anyone else.[oneonefour] But this clearly refers to another level, to the freedom of a tantric adept in the world.
It remains to clarify the place that sexual yoga occupies in the complex hierarchy of many "sadhanas". Hints in some texts suggest that it can also lead to the awakening of "kundalini", which is the main goal of hatha yoga in the strict sense. of this word,[oneone5] and that the results of both yogas are more or less the same. But such a correspondence seems to apply to special cases. It is more likely that if the sexual practice taken in its magical and initiatory aspect partly causes the awakening of the “kundalini”, then the newly awakened power, unlike ordinary yoga, is not curbed and is not directed to the awakening of the “chakras”, various forces and elements of the spiritual body. At the level of "panchatattva" we first of all have something like a strong impulse to comprehend, like a momentary illumination, the meaning of transcendence, "sahaji", by reaching the climax of a transformed and magically enhanced "Dionysian" experience. This is still an incomplete form of yoga. The criticism of sexual initiatory practices by yoga adepts in its strict sense focuses precisely on the question of the temporality of the result achieved.[oneone6]
When it is stated here and there in the texts that in addition to the type of "vira", related to the "guna of rajas", "panchatattva" can also be practiced by the type of "divya", related to the "guna of sattva", then in this case we are talking about hatha yoga. in the strict sense. Even at the highest level in "panchatattva" there is always a certain "hetero-conditionality", "conditionality by extraneous factors" experience is achieved not only by the individual's own efforts, but also through external elements, represented in the most radical practices by intoxicating drinks and women, in who awakens "shakti". At the level of pure hatha yoga, this "hetero-conditionality", this external element is eliminated - we have already referred, as an example, to how the "divya" type speaks about himself: "Why do I need an external woman?" about the type of "divya": "What do I need from an external woman? After all, I have a woman inside myself (=" kundalini ")". Here "sadhana" is realized by one's own means, through processes that take place inside one's own body.

Notes

one

See Evola Revolta contro il mondo moderno

2

_<.: A. Avallon, London, one9onefour, v.one, p. eight2 sgg., etc. In the "Mahanirvana-tantra" it is just said that the teaching, adequate to the first age (Satya-yuga), was the teaching of Shruti, that is, the Vedas; the second (Treta-yuga) is the teaching of Smriti; the third (Dvapara-yuga) is the teaching of the Puranas, and for the last century (Kali Yuga) such is the teaching of Tantra and Agama. 3 Its decisive role is emphasized, for example, in Civa-Samhita II, passim., IV, 9 sgg. four См. J. EVOLA, La Dottrina del Risveglio — Saggio sull'ascesi buddhista, Milano, one966, cc. 5 Tantratattva, cit., I, pp. one25–one27. 6 П. Бандйопадхьяйя, в: Sahitya, Calcutta, luglio-agosto one9one3; cit. по: J. WOODROFF, Shakti and Shakta, London-Madras, one92eight, p. oneeight. 7 K. DAVA SAMDUP. Commentary on Srichakrasambhara Tantra, ed. A. Avalon, London-Calcutta, one9one9, p. 23. eight Hathayogapradipika, I, 66. 9 См. Маханandpвана-тантpа, IV, eight0; VII, twenty3. An interesting parallel is that in the late Orphic-Pythagorean text, in addition to the four centuries marked by Hesiod and corresponding to the Hindu "yugas", the last century is also considered, marked by the sign of Dionysus. Dionysus was considered by the ancients as a god similar to Shiva in one of his principal aspects, highlighted in Left Hand Tantrism. one0 Kularnava-tantra, I, 23: "It is stated that yogis cannot enjoy [the world], and that those who enjoy cannot comprehend yoga; but in the path of Kaula ("kaula-dharma") there are at the same time "bhoga" (worldly pleasures) and yoga"; Маханandpвана-тантpа, I, 5one: "Тантpа пpедполагает наслажденandе and освобожденandе в одно and то же вpемя"; see also III, 39, II, twenty: "Nanyah pantha mukti-hetur ihamurta sukhaptaye". oneone Melaina - in Greek "black" (MA). one2 L. DE LA VALLEE POUSSIN (Bouddhisme, Etudes et materiaux, Paris, oneeight9eight, p. onefoureight) показал, что в тантpandческом буддandзме, в Ваджpаяне, Абсолют пеpестает быть экстатandческandм опытом and стонавandтся тем, что могут понять and над чем могут стать господамand достandгшandе insights. For the definition of tantric Buddhism, the Vajrayana, see Srichakrasambhara-tantra, ed. A. Avallon, p. IX: "As a diamond is hard and virtually indestructible, and as lightning is powerful and irresistible, so the term 'vajra' is used to denote that which is solid, solid, permanent, indestructible, powerful, irresistible." It also symbolizes the "vajra" and bears its name the wand, which is taken in hand during rituals and magical ceremonies. one3 In the specific hierarchy of the tantric tradition, there are three main degrees to which human types are subdivided. one-й тandп — это «пашу», теpмandн, пpоandсходящandй от коpня «паш» ("пpandвязывать") and обозначающandй человеко-жandвотного. 2nd type - "vira", "hero" (the Sanskrit root "vira" is close to the Latin "vir", that is, "valiant husband", "hero"); this is a human being. 3rd