Shivalila Tantra

Namah Shivaya

Tantric yoga is the science of energy. It defines polarized structures of energy—their creation, evolution, and destruction—in mind, body, and environment.

This yoga reveals the dynamics of energy polarization from conception, to life in the womb, through the developmental period of childhood. Tantric thought reveals ways of dissolving these polarized structures when they become rigid. Rigid patterns are evidenced by individual and social suffering and dis-eases.

Tantric yoga is associated with sexuality. The Shivalila transmission ot tantra asserts that (1) the sexual cycle begins with sexual intercourse and ends wfieri an Infant is weaned; and (2) that the experience of sexual intercourse by an adult is a recapitulation of the nursing experience of the infant. The inherent, DNA-programmed purpose of this cycle is to focus on the minds of the participants on a here-now dimension of sensual awareness. This focus on the sensual acts as a catalyst for electro-magnetic, physiological communication.

The principal body parts relating to the sexual cycle are the mouth, nipples, penis, clitoris, anus, and vagina. These organs are inherently highly sensitized vehicles for the transmission/reception of physiological, electro-magnetic stimuli. According to DNA programming, the mental circuitry for this communication is imprinted in infancy through the contact of mouth and nipple during nursing. The sexual/sensual potential for this circuitry emerges at adolescence through hormonal activity, which connects the circuitry with the genital receiver-transmitter. The sexually valued physiological activity develops at the same age as linear-valued intellectual activity. An adolescent can understand linear time concepts to the extent of being able to project years into the future. Because of these concurrent developments, the danger exists that the unified mind-body consciousness can become separated. (The separation is particularly evident in Western culture by dependence on lUDs, birth control chemicals, and condoms.) A physically oriented focus with a here-now emphasis has a balancing, unifying effect on the adolescent mind-body.

This balance was natural to aboriginal and tribal peoples. However, the balance is destroyed by civilization and antisexual religions, since it is taboo and often prohibited by law for young people to have sexual intercourse. When this prohibition is accompanied by the intense, linear intellectualism of modern educational institutions, the effect constitutes a break in the DNA-programmed circuitry for physiological, electro-magnetic communication.

Tantra was developed to meet the imbalance that accompanied the emergence of civilization1 in Asia. During this period of history, there was, howeve,, no break in the DNA-programmed development of this circuitry between mother and child. Therefore, the original sadhana, or therapy, does not mention the qualities in the relationship between mother and infant that bring about the development of this circuitry. Woman's intellect was still geared to the earth and the cycle, no matter what head trips the men were possessed by, so her relationship with her baby was still one of identification. Now, however, Western culture has produced a people who are so possessed by linear values that the mother's sensual, physiological, electro-magnetic communication with her infant is either absent, or, at best, fractured and sporadic, dominated by uncertainty.

When communication is not established the circuitry cannot develop, and the infant then becomes possessed by the image of self and the sense of reality indoctrinated by culturally established institutions."

For example, while an infant is being sensually stimulated during nursing, the mother's reality is that the infant is drinking milk to make tissue. Another example is an infant being sensually turned on by a bath, while the mother's reality is that she is eliminating the possibility of disease by cleaning her baby of dirt. If the infant attempts to communicate its reality by sound or gesture, the mother, unaware of that category of reality, will respond either with indifference or with some irrelevancy that the infant cannot comprehend.

When an infant wants to share a sensual experience with its mother, and that want is neither acknowledged nor provided, the want is programmed into fantasy. This process initiates the unconscious symbolism that eventually becomes culturally molded into erotic imagery. The equation here is: The degree to which the intellect is possessed by erotic imagery is the degree to which the mental circuitry for the reception of electro-magnetic stimuli during intercourse is blocked.

The determining factors of this possession occur:

1. Mentally, when parents project their judgmental, sensual-sexual hangups and body shame on infants and children;

2. Physically, when an infant consistently experiences genital discomfort due to wet, dirty diapers, thereby being forced to withdraw sensual consciousness from that area. (Remember that with the exception of cultures of Northwest European origin, the great majority of the world's babies never wear diapers and plastic pants.)

3. Environmentally, when the external setting is antisensual or nonorganic, such as a city apartment compared to a slower, quiet rural scene;

4. Culturally, when spontaneous, childhood and adolescent sexual experimentation is prohibited."

•"What did you dream? It's all right, we told you what to dream." Pink Floyd, Welcome to the Machine.

Sexual fantasies begin when a child experiences its first genital sensation and, because of cultural prohibition, cannot externalize the happening in either act or dialogue. Consequently, the child has nowhere to go with the sensation except into fantasy. These fantasies continue until the opportunity to act out sexual feelings becomes possible. In primitive cultures the period of fantasy building is minimal, if at all; in bourgeois culture, it is maximal to the degree that the first sexual experience is qualified by erotic imagery rather than by the physical, sense happening. This condition precludes the possibility of physiological communication.

Sexual experience has become so dominated by erotic imagery that sexual communication has been turned into a game of image manipulation. Thus, for women, sexuality has become a means to secure a man's energy—if she makes him feel good, he will provide food, clothing, shelter, and entertainment. She accomplishes this by accommodating her physical activity (sound and movement) during intercourse to adapt to the man's fantasy projections of what he wants from the experience.

When the woman's security needs are satisfied, and she feels she no longer has to use her mind adaptively in a calculated power game during sexual intercourse, she can let her mind go into fantasies that have the same source as the man's.

Although this game of erotic imagery presently dominates most sexual experience, it is possible for man and woman to communicate verbally about their images and fantasies during intercourse * Both can acknowledge the presence of erotic imagery during intercourse. The quality of the sexual experience is determined by this imagery; and peak sexual experience depends utterly on the relationship of this image activity by the participants. For example, if the woman fantasizes that she is an Egyptian temple girl, while the man fantasizes that she is his mother, their sexual experience together will be limited by the dissimilarity of their images

The encounter between man and woman concerning their sexual imagery is the beginning of tantric sadhana. During this stage, the man postpones ejaculation as long as possible. If two people have

•An aspect of Shivalila satsang is the open group discussion of this imagery. Children are customarily present for satsang.

sexual intercourse for thirty minutes, obviously they will be able to run through more of their accumulated fantasy tapes than if they have intercourse for five minutes. (One of the power manipulations used by some women is to stimulate a man so that he is brought to a quick orgasm, thus perpetuating his erotic possession and dependency on her for relief.) If sexual partners adhere to this process, there will come a time when ejaculation is no longer a necessary aspect of the male orgasm. The fantasy gap between body and mind is then dissolved, and the intellect and senses of the man and woman will be free cf image possession, united and synchronous. Within this unity man and woman can realize their essential, DNA-motivated nature or essence. This realization makes possible an awareness of egoless, depersonalized universal consciousness (Dimension IX). Within this consciousness is symbolic identification with the DNA code, which reveals the program for the appropriate, DNA-valued relationship or communication dynamic between mother and fetus/infant. Concurrently, the dynamics of the sexual cycle are also revealed.

It is the Shivalila experience that full tantric sadhana cannot be realized or integrated unless the sadhana occurs at least three times, with a different partner each time, thus avoiding the recurrence of nuclear, pair bonding and attachment dynamics.

Om tat sat

The sexual repression imprint blocks the development of circuitry that provides for the transmission/reception of the "psychic" or electro-magnelic phenomena. According to DNA programming, psychic sensing is supposed to accompany sexual experience.

This same circuitry is the DNA-programmed means of tuning into the body to keep it healthy. A being that is out of tune with its body must be uneasy. When someone gets too far out, the unease escalates to dis-ease.

One external result of blockage to mental circuitry is the medical/ pharmaceutical/insurance complex. Another result is inescapable, underlying, general paranoia, accompanied by a myriad of illusionary projections about the sources of the paranoia, with the CIA. police, and army acting as the cultural agents of the paranoia.

Tantric sadhana is the specific therapy for eliminating the original cause (sin?) of the separation of consciousness from the biodynamics of the body. No healing method—diet, fasting, herbal therapy, or body adjustment—that fails to incorporate this sadhana can eliminate the basic source of dis-ease.

As long as mystery or secrecy accompanies sexual experience (including reactionary celibacy), there will be dis-ease. That is The Law; that is Karma.

The main objective of Shivalila tantra is physiological identification, that is, experiencing in your body another person's body as that person experiences it. A prerequisite to this identification is that the bodies of the participants be healthy and pure, since otherwise there will be resistance to identification.

In addition, LSD and other psychedelic agents have the potential of opening up a dimension of consciousness in which the mind is in tune with cellular values. If the system is run down, is oxygen starved due to shallow breathing, or has accumulated poisons, cellular consciousness will be a paranoid experience. For this reason, LSD and tantric sexual experience should not be undertaken without first purifying the body by:

1. Eating natural and organic food. No alcohol or tobacco, and no coffee for six hours before ingesting a psychedelic. Minimizing dairy foods, except for yoghurt and keifer. Minimizing meat particularly with high fat content.

2. Exercising virgorously to stimulate respiration, blood circulation, and evacuation of poisons via the sweat glands.


Particularly in Western, civilized cultures, tnere is a division between consciousness of body and consciousness of mind and an ignorance of their coordinates. Any woman who must use external agents—lUDs, pills, charts, doctors, books—to monitor her basic physiological processes is a victim of that division.

This state is eliminated by tantric realization.

A woman becomes aware of a period of fertilization. If she and her family/community want a baby, a meditation is programmed calling for a spirit to incarnate. Since tantric sex is free of erotic fantasies, when the physical joining of the man and woman occurs, the presence of the spirit becomes evident. Spirit manifests in electro-magnetic communication, which is the dynamic of conscious conception. Also by this dynamic, conscious communication continues between fetus, mother, and family/community during pregnancy, birth, nursing, and thereafter.

Fertilization of an ovum is the effect of a Dimension-ll meditation by a woman whose desire for a baby is strong enough to affect a particle of unstructured molecular energy, contracting it into form, and, thereby, initiating karma.

This dynamic occurs in a separate reality for which there is no symbolic reflection, unless the woman is a tantric adept and has identified with the cycle of the mandala.

A being incarnates through the vehicle of the parent's sexual dance. The quality and vibration of this dance varies according to the tantric awareness of the parents. That vibration initiates the spirit to life in the mother's womb.

There is within the fetal organization that which corresponds to a memory of that vibration.

If the dance is repeated during pregnancy and later during nursing, the vibration is repeated.

As the fetal/infant consciousness evolves, there exists then the continuity of the v'bration, which is reflected in a continuity of consciousness, ana which makes redundant the emergence of sub-or unconscious.

Childbirth is not an exclusively human experience, but animals do not labor in childbirth. Labor during childbirth is the effort of changing from being human to being animal.

Animals do not use sex manipulatively. Babies do not use their senses manipulatively. An infant is an animal; for it to become human, it must encounter a human in the animal dimension of consciousness (IV), then be drawn out emphatically into the human dimension of consciousness (V). This is the meaning of delivery.

The purpose of learning how to breathe consciously in prenatal training is, ultimately, to realize what a turn on breathing is, and, therefore, to continue the game after delivery. The best times to do conscious breathing are on awakening, just prior to nursing, during nursing, and on going to "sleep."

Sound (Mantra)

Sound vibrations are experienced by the fetus. The mother's breathing, digestive, and circulatory happenings make sound vibrations. The mother's vocal expressions are also experienced by the fetus. The sound of a mother who is controlled and manipulative is experienced differently than the sound of a mother who is free and spontaneous, whose sounds are not fitting an image.

Sounds from the external environment are also experienced by the fetus, and the mantra or vibration of a television, city street, or refrigerator is of a different cycle than the vibration of a stream or forest.

An infant's response to the symbolic initiation of language is principally determined by the sounds of the person speaking rather than the meaning of the words. If the sounds are true and free, the meaning of the words will be valued. If the sounds are not true and free, but reflect control and image projection, words will be a threatening phenomenon.

A baby whose sounds become shaped into words through interaction with small children, who in turn can reflect the baby's unstructured sounds, will gain a dilferent symbolic consciousness than one who is taught to say "doggie, bye bye, and daddy," by its "mama," who in turn is too fixated by image-sounds to be able to reflect the baby's unstructured, yet communicative, sounds.

When a child is pressured to speak "correctly," its flexibility in making sounds is inhibited; and eventually, the child's expression will become stilted and lifeless. To a child of a preliterate culture there are no right or wrong sounds, only those that are more or less understandable. To some degree, the sounds made by literate peoples always reflect constraint, since spontaneous feeling and expression are censored/structured to meet the cultural standards of good and bad, right and wrong.

Sound is the principal reality-developing phenomenon to the newborn baby.

A mother who doec not sing and dialogue with her baby as they move through the day together is, de facto, withholding significant input data from the baby's mental development.

An infant cannot cognize itself as separate from the environment and consequently cannot help but relate to all sounds of the environment as being personally relevant.

If a baby must be born in an urban environment, give it a soundproof room, persian decor—rugs and hangings, or any native weavings—and the music of sitar, drums, and chants.

The "mystic" sound om, as chanted by those seeking to center, is nothing more than a facsimile of the totality of undifferentiated sound heard by the fetus and infant. It is intended that chanting om will precipitate the seeker into the same dimension of space and time as that of the infant, which, depending on the quality of that sound—say a city street as contrasted with a mountain meadow— will be experienced as heaven or hell, or some place in between.

Without the conscious connection with the dimension of the infant, however, chanting becomes a trance exercise that can be marketed.

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