Excerpted from Directing Life by Robert L. Peck, Leslie M. Cassinari, Christine S. Gavlick © 2006

An allegory can many times convey far more information than a lengthy text, but it is also true that an object or action can often do the same without any dependency upon language or culture. As for example, the observation of someone crying manifests deep feelings within the observer that are generally the same inner feelings as those of the one crying such that the observer can then shed tears of sympathy or union.  

Inert objects can likewise be agents of transferring deep inner feelings if the object is perceived by the observer to be the reproduction of a dominant element that was associated with the same earlier feelings. As simple examples, consider the changes that take place in the body upon observing food or sexual objects either real or symbolic.  

The ancient Indians had the Sanskrit word linga to describe this type of a metaphysical transfer from an object that resulted in physical, emotional or mental changes in an individual. The word linga has the common meaning as being a sign or mark; however, it also has a basic philosophical meaning as given in the Sanskrit-English Dictionary as: “the invariable mark which proves the existence of anything in an object (as in the proposition ‘there is fire because there is smoke’), smoke is the linga.” A sexual object such as an erect penis can therefore be a linga if it proves the existence of an inner sexual fire. The proof must of course be within the observer.  

If an erect penis can indicate the inner existence of sexual power, is there a personal linga that can equally indicate the existence of higher creative powers within an individual? The question appears to be strange in our modern world, since we rely upon external symbols or signs and not lingas. We trust our physician because he has a diploma as the sign of his power, or we know someone is holy because of vestments or an altar. We no longer make individual judgments of others and so we no longer look for lingas. This is quite fortunate, is it not, for those in authority, since they don’t have to prove their capabilities? 

There are, however, inner creative powers as well as  lingas of their existence. As a starting illustration, most performers or athletes are very much concerned that they are properly warmed up or ready to perform. Perhaps the majority rely upon a warm-up technique or procedures, but many also rely upon a general sense of knowing or feeling that they are ready, which suggests some form of a linga or physical change in the body. From our studies, the general feeling of readiness is a whole body and mind response, but there are also many who report a change in the lower bowels that feels like a rising flow of energy that says, “Go!” But what is the center or linga that indicates the preparation of the body and mind? 

In the modern Western world we have significant difficulties even beginning to answer this type of question because our culture has little vocabulary and few models to use for inner energy, much less what its linga might be. Further, everyone is so accustomed to accepting that the brain runs the show, that any notion to the contrary is generally met with scorn. Fortunately, because of modern research into the higher capabilities of individuals such as by Maslow, the revitalization of the perineum by Kegel, and as the entrance of metaphysics into physics by quantum mechanics, the old writings become more acceptable.  

Let us, therefore, continue beyond the discussion of the pubococcygeus or PC muscle that Kegel discovered to be largely undeveloped in his patients suffering with incontinence.  In addition to the PC muscles we must describe another perineal muscle of even more importance but with even less development. This muscle is called the BS or bulbospongiosus, and it lies between the PC muscle and the surface of the perineum._[1] The name of the muscle describes quite well the nature of the muscle. When the BS is activated, it is like a swollen bulb lying between the anus and the penis or clitoris._[2] When it is developed it can swell to many times its original size and is quite soft like a sponge. With development and usage it can become more sensitive and pleasurable to touch than the clitoris or penis. Women may initially confuse the swelling of the BS with the swelling of the labia, and men generally assume that this swelling behind the penis is the base of the penis (even though the BS can be swollen without penile engorgement).  Since the BS is sponge-like, the nature and location of the swelling can be changed by opposing pressure such that the swelling can be localized and then thrust outward away from the perineum with the use of the PC muscle and other lower abdominal muscles.  

Discussion of swelling of the perineum is largely limited to the fringe field of sexology which has documented reports of swelling during sexual stimulation. Sexologists, for instance, now report swelling so extreme in some sexually stimulated women that they are unable to be easily penetrated. The swelling in men is often falsely ascribed to the swelling of the base of the penis rather than to the BS muscle above it. Studies of the swelling of the perineum during the demand for inner power would, of course, be nearly impossible to pursue.  

Ancient Indian sages did not have the Christian labeling of the sexual organs as sinful and were able to study and discuss subjects such as swelling of the perineum with dispassion. Centuries later, the Christian aversion to this Indian viewpoint was certainly manifested in the Christian academicians translations of the Indian documents as well as the development of Sanskrit-to-English dictionaries. As an example, consider the Sanskrit-English Dictionary definition of kanda, which is the Sanskrit name for perineal swelling that appears frequently in the philosophical writings of India. The dictionary states that kanda is, “an affection of the female organ, considered as a fleshy excrescence, but apparently prolapsus uteri.” (The assumption of a fallen uterus came, of course, from the male Christian author.) It becomes even more confusing to modern Westerners when the self-actualized, fully human or enlightened men are described as having a yoni_[3] as well as a kanda in the original Sanskrit documents. This confusion arises because the term yoni has been retranslated to be a female pudendum and its original meaning as a source or origin has been lost along with the ability of the swollen kanda to generate a higher power in the form of the secreted soma._[4]  

Both sexes are, however, actually quite capable of inducing or obtaining swelling of the kanda located in the perineum or the yoni for the evidencing of higher powers. That the Indians may also have had confusion with the perineal swelling is suggested by the many different names that refer to it, such as Shiva Linga,_[5] svayambhu linga,_[6]Agni jihva,_[7] kundalini,_[8] and jal gula,_[9] all of which are used to indicate the source or presence of a higher power within the body.  

The term jal gula was no doubt the first term applied to the induced swelling as described in Book I of the Rig Veda._[10] This ancient text describes the power of Indra in the form of soma rising up from the jal gula, or covered bulb, after the lower abdominal muscles are churned. Indra was the name given to the inner personal god that later became known as Shiva. Book IX with over 100 verses is devoted to further descriptions of the production and usage of soma. The higher power resulting from the swollen kanda, yoni or perineum is explained in terms which are similar to what a modern physiologist might be tempted to use. Soma is credited as being the source of the inner higher powers and is generally produced by being ‘squeezed’ or ‘pounded’ out of the swollen perineum which sounds similar to a possible modern explanation of the production of a hormone from an organ.  

It was exciting to us to find that the Indians were not the only people to use the bulbous projection as a linga of inner power. The first step of this awareness started as we considered the common Shiva Linga icon used in Hindu/Shiva temples. This icon consists of a stylized, horizontal female vulva with a fleshy protuberance projecting out of the vulva. The common interpretation of the projection is that it is a phallus, but the shape is much more like a bulb.   

This led us to consider another bulb of the early Dionysians of Greece that was also falsely claimed to be a phallus. This bulb was depicted rising up from the bottom of a wicker winnowing basket called the Liknon. The Liknon, filled with a cloth-covered bulb, was paraded and used as a symbol for the inner power found by the Dionysians. We quickly recognized the pelvic-shaped basket and the projecting bulb as another depiction of the perineum with the swollen flesh and ‘yoni’ similar to the Shiva Linga Icon.   

It is now known that the early people of the Indus Valley migrated out of the valley into the West and East, and the concept of the linga no doubt traveled with them, but surprisingly, so did the mystical allegory of the winnowing basket. The winnowing basket is missing in the English translations of the Rig Veda but with just a bit of searching of the original Sanskrit, it is quite easy to find references to it. In fact, Book IX of the Rig Veda is entitled Soma Pavamana,_[11] which means ‘Understanding Winnowing of Soma.’ Book IX also has numerous references to the winnowing basket_[12] as a tool for increasing inner powers. 

The Greek name for the Dionysian goal, orgia, offers further confirmation of the concept of the swollen linga, since orgia is derived from the same root as used in words denoting fertile land, organized, swollen and ready to produce, to be ready, basic propensities, ecstatic and mystic, as well as orgasm.  This can be compared with the Tantriks’ stated goal of Dionysians ,_[13] or vama chara_[14] which means finding that which is agreeable and good.  

The word orgia became known as orgy with the modern meaning of a group being immoral and wanton. In addition to being accused of engaging in orgies, the Dionysians were also said to engage in eating raw meat, murder and torture. To that list was added another accusation that made us wonder about its source, which was that Dionysian women nursed wild animals (instead of their own infants)._[15] 

These accusations were nearly identical with those based upon distortions of the Tantrik term vama marga, which was claimed by detractors to mean taking the evil left-hand path consisting of orgies, eating meat etc. as already mentioned in Chapter Eight. It is no doubt because of the ease in falsely branding someone as evil that the ancient enlightened individuals listed one of the worse sins to be false witness (Greek: pseudomai) or false knowledge (Sanskrit: avidya). (It should be acknowledged though, that through the centuries many small groups have indeed sought sexual and/or drug debauchery falsely under the names of Tantra or Bacchus, the later term for Dionysus.)  

In addition to the Tantriks and Dionysians, there were other groups that can be assumed to have taught similar evolutionary methods such as the followers of Orpheus and Demeter. These groups were labeled as mystery cults which were characterized by believing that humans had an inner source of creative power as well as an independent inner soul that could be freed to find an eternal heaven._[16] They were all later defined as secret cults even though there is no evidence that they hid their beliefs or practices. 

The reason for depicting them as secret can now be understood as history proves that the early Christians used many of the ‘pagan’ rituals and beliefs. However, the later Catholic Church could not admit to this and so they used three methods to hide their own pagan origins. The first was to destroy all earlier records, the second was to say that the mystery cults stole the rituals from the Christians, and the third was to deny that anyone knew anything about them._[17] 

Fortunately, the Sanskrit literature of the Tantriks has survived. Unfortunately, it has suffered severe distortion in its translations to English by the colonizing and proselytizing English Sanskrit scholars (see Indian translations in the Appendix).  

In order to unravel and clarify the actual methods and beliefs of the ancient seekers for enlightenment let us continue to pursue the linga and the winnowing basket. It is helpful to remember that these two were based upon the awareness of an inner power and the responsibility of an individual to generate, purify and guide it. It should also be clearly understood that this inner power was strongly opposed by institutions that wanted to have their members to be only aware of the power and control of the institution over them.  

We have mentioned the problem of understanding a linga in today’s outer controlled world, but there is also a modern problem with understanding the past popularity of the winnowing basket. Every family that bought or raised grain had to have a winnowing basket to purify the grain before it could be consumed. Its usage was quite simple and quickly learned, even though it involved a number of different forces. To our knowledge, one of the most recent references to the winnowing basket was given in the first century BCE, by Virgil as he agreed with the ancient statements that the winnowing basket that purifies grain is an excellent symbol for the purifying of the soul._[18]  

If the basic mechanism of the winnowing basket is kept in mind, corollaries between tossing grain and chaff up into the wind to remove the chaff and the use of the breath to remove worries and desires can be found. For instance, a modern method of purification reminiscent of the winnowing basket is the simple action of taking a deep breath to remove tensions.  

The nature of the winnowing of soma must be compared with the generation of soma such as described in Book I of the Rig Veda where it is produced by squeezing the thighs and moving the hips forwards and backwards._[19] This motion is commonly observed to some extent in some children as they sit and rock. Grieving children can then add winnowing to the rocking as they take tortured and forced breaths during ‘sobbing’. Deep and powerful sobbing is often described as being ‘heart felt’. To the rocking and sobbing can be added the pressing, squeezing or even pounding of the chest. For those who can remember such sobbing, manipulating the chest can be explained as intensifying the depth or power of the sobs. The combined action of the lower pelvis and chest is the churning_[20] referred to in Tantrik writings and can become a powerful restorative or energizing force. Similar actions in the body, but perhaps with not so much force, can be observed in children readying themselves to play or the performer getting ready to go on stage as already mentioned. Many people facing a severe challenge experience this inner churning and describe it as having their guts in an uproar.  

The cloth covering of the linga in the Liknon assists in connecting the Liknon to the winnowing basket, sya, of the Rig Veda, since the sya is also described as being covered. It’s covering is called a surpa puta, which means a cloth that covers the privates._[21] The need to cover the linga certainly suggests the human loin or the perineum out of which the linga projects.  

To find a detailed explanation of the Liknon and its power, it was necessary for us to prepare a literal translation of the readily available Hathapradipika_[22] used as a Bible by students of modern yoga. (It should be noted that most translations of the book are based upon ‘tradition’ rather than actual words. For more information consult the Appendix.) 

The Hathapradipika gives extensive descriptions of the stimulation of the kanda or yoni to produce the soma or inner fluid that fuels the inner powers. Books I and II describe the common postures and breathing exercises taught in most yoga classes which prepare the body for the more strenuous stimulation exercises. Book III offers general instructions in the stimulation of the inner organs and the purification of soma; however, this third book is usually rightfully ignored because of its destructive or misleading translations which lead to a lack of relevance to most students.  

Book III actually starts with describing the application of direct pressure to the yoni._[23] This area is then essentially massaged from a moving foot and the churning of the abdominal muscles above it_[24] to prepare the kanda to swell and secrete soma or as often called the kundalini. The final swelling requires churning, winnowing, concentration and upward pulling on the lower muscles.

Book III introduces the Liknon in verse 8 which has the literal translation of: “Persevere and endeavor to obtain the valuable secret concealed in the wicker basket (Sanskrit: sya): the feminine energy responsible for uniting, taken out of the sya (Liknon), in such a manner as follows…;” This is, however, commonly translated as referring to a jewel-filled treasure chest and being discrete like a proper lady. (See Appendix.) 

As stated before, lack of interest in Book III no doubt arises because of the destructive and misleading translations of some of its key verses which are based upon an allegory of a created lower tongue_[25] that can move in a lower space or the ‘mouth’ of the yoni. The original Sanskrit verses serve to describe the initial feelings and stages of the protruding or swollen flesh from the kanda. However, these verses and other verses relating to this lower formation and activation are horribly mistranslated and rewritten without any apparent regard for the original text. For instance, modern English translations teach that the frenum of the tongue in the mouth in the head should be cut a small amount each day until the tongue is capable of being pushed up into the sinuses. (Surprisingly, every English version of the Ha hapradipikā we have found uses this same unsupportable translation, which suggests either plagiarism or some united effort to hide the truth. Interested readers are advised to consult the Appendix for the literal translation and definitions of the words.) 

There are a great number of people who have religiously done the various practices of Yoga as currently taught without finding noticeable perineal swelling of a kanda or inner linga. For instance, many learn to pull the tummy in and out or to alternately tighten the two long abdominal recti muscles in the belief that they are churning (mantham). However, despite all of this effort they are unable to find any perineal effects. There are also others who have used other exercises or lifestyles which have developed the perineal muscles and the power of exhalation, yet who are unable to effectively churn, find swelling of the kanda, or find the state of enlightenment (what Maslow called self-actualization).  

The problem is that the lower muscles involved in productive churning consist not only of the two major perineal muscles but also inner muscles that lie just above these two. Most people are not even aware of the existence of the muscles within the pelvic area and certainly cannot voluntarily move them. These muscles, however, can be noticed during vomiting, prolonged difficult bowel movement, clearing of the throat, or after prolonged deep coughing. These muscles are also stimulated by the reactions to strong emotions such as laughter and crying as well as to trauma, etc. as discussed earlier. However, as the majority of people age, it is obvious that these muscles become less and less stimulated and used. What is required is what a scientist would call a catalyst that is able to start a reaction without being directly involved with it.  

The nipples and/or the breasts are the catalyst that are able to start or increase the inner lower churning similar to their usage by the sobbing child mentioned above. A far better model for the adult is that given by the postpartum mother.  After birth the lower muscles are quite flaccid and unresponsive until the mother nurses her child.  As soon as one of the nipples is stimulated, a response of the lower muscles is noted. With continuing stimulation the resulting activity of the lower perineal muscles then facilitates the restoration of the uterus and assists in the total recovery from delivery. (The La Leche League can be consulted for the many benefits that follow nursing including such things as reduction in problems with diabetes and cancer.) It is these same lower muscles that are of great assistance in churning to stimulate the production of soma or the inner vitalizing fluid. 

Our culture, however, views nipples with the same abhorrence as it does the genitalia and cannot even accept nursing as a social activity. Ironically we worship the fullness of breasts in young women but cannot accept the sight of nipples. A woman is judged for sexual adequacy by the size of her breasts, but not by the development of her nipples. Sexologists fortunately have been recommending the stimulation of nipples in sexual foreplay (for both men and women) yet there is no evidence that it is often done. In fact, the extreme tenderness of the nipples that most women face during the early stages of nursing certainly indicates the lack of working and toughening of the nipples. Modern bras, in hiding the nipples from view, also shield the nipples from stimulation and development. Men note the corresponding tenderness of their undeveloped nipples in activities where the clothing rubs repeatedly against the nipples.  

Massaging developed nipples produces amazing physical response of the lower abdominal muscles as they tend to rhythmically contract and relax much as found by postpartum nursing. When direct control is found over the responding muscles, then further development of that area is possible. As the lower muscles are developed another change is noted as the muscle tone of the area increases and muscle mass is increased. Indeed, women doing these practices find that their lower abdomen takes on the shape found during early pregnancy with a similar firmness. It is certain that the old expression that power lies in the belly refers to this type of development rather than to the modern flabby ‘beer belly.’ It is also quite possible that the early Dionysians did teach about nipple stimulation and hence the stories of women nursing wild animals were a highly imaginative interpretation of using the nipples to feed a higher or uncontrollable power.  

Maslow noted, with apparent surprise, the absence of any literature about the superior person in modern science, and we noted, perhaps with even more surprise, the total absence of any description of non-sexual nipple stimulation in any philosophical or scientific writings_[26] in the last 2000 years, except for nursing.  Any books on the stimulation of inner energy can be assumed to have been at the top of the list for book burning or editing during the great suppression of pagan practices. It was only because of some anonymous yogi in India who heard about our search and forwarded a book to us that we managed to find our only documented description of the ancient usage of nipples in developing inner powers.  

The book forwarded to us, the Paratrishika Vivarana_[27], contained an inner book of only 36 verses dispersed throughout the outer book. This inner book, as we found out later, was called the Rudrayamala, and was largely ignored in India by belief that it contained obscene and forbidden practices. The Paratrishika Vivarana contained the original Sanskrit and what we considered as assistance in the translation of the inner document.  

As we worked through the translation of the verses of the Rudrayamala, it became apparent that it was a technical paper giving the basic definitions of fundamental terms as well as the basic underlying philosophy associated with most of the ancient world’s religions. This includes: the existence and nature of the heart in the lower abdomen, the inner fluids, such as soma, ambrosia, living water etc. which supply energy to the in-dwelling goddess (comparable to Aphrodite), an in-dwelling god (comparable to Eros), as well as the soul.  

The content of the Rudrayamala can be summarized as stating that the source of the higher power in the body is produced by the swollen lingam of the yoni which is stimulated by the physical stimulation of the perineum, churning, and the downward stimulation from deep exhalation. The stimulated lingam is then responsible for the release of soma, amrita or ambrosia that is then controlled by the directing power of the inner mind, similar to the model of Eros being directed by Aphrodite.

The Rig Veda also provides support for the physical stimulation of the body and does so in one interesting verse which describes that the inner churning and winnowing forces can be controlled by ten maidens who are able to stimulate the body to generate inner thunderbolts to produce soma._[28] The ten maidens are clearly the ten fingers, but the referral to them as maidens is very suggestive to those who have experienced the uncontrolled inner churning and winnowing. The ten fingers, gentle as maidens yet firm and dedicated, are able to stimulate the inner organs, muscles and nerves to produce explosive forces that resonate through the entire body. 

The Appendix lists several of the cited Sanskrit verses which we recommend that the reader carefully consider as well as the references. The offered translations are so different than those endorsed by large institutions that the reader should verify what is written for peace and certainty of mind. We have given the Sanskrit words which can be easily verified in a Sanskrit-to-English dictionary.  We have not given the full detailed information on any of the above Indian writings, since they require a longer discussion than what can be offered here.

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