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.
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.
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
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.
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,
svayambhu linga,Agni
jihva,
kundalini,
and jal gula,
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.
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,
which means ‘Understanding Winnowing of Soma.’
Book IX also has numerous references to the
winnowing basket
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,
or vama chara
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).
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.
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.
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.
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.
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
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.
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
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.
This area is then essentially massaged from a moving
foot and the churning of the abdominal muscles above it
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
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
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,
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.
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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