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New Members: It is recommended you read from the beginning of this tantra yoga

archive, as previous lessons are prerequisite to this one. The first lesson is, "What is
tantra yoga?"

Q: I have a question on a mudra - vajroli mudra with mastery of retrograde
ejaculation. Could you provide some light on how this mudra can be practiced.

A: Vajroli mudra, the drawing in of the sexual fluids, is one of those practices that
occurs naturally through the connectedness of yoga as one progresses in siddhasana
and tantric sexual practices. This is not to say that you could not work on developing
it at any time. However, it is only useful once inner silence and ecstatic conductivity
have come up to be resident in our nervous system. That is when sexual energy has
its greatest spiritual effect in the body. The blocking method given here in the tantra
group is a "poor man's" version of vajroli, and is a lot easier to do from day one. As
the nervous system purifies and opens, blocking leads naturally to full vajroli.

Q: You mention that with the continued practice of siddhasana, vajroli naturally
happens. Has this happened in your experience?

Also in vajroli the effort is in drawing back the sexual fluids into the bladder; which is
promptly thrown out when urinating. So what really is the point in vajroli if there is
no sublimation of the sexual fluids to the brain (this question applies to the poor
man's vajroli that you have described).

I have attained some success in vajroli- I do not need to press the perineum for
blocking; when ashwini, mulabandha and uddiyana are simultaneously done with
slow breathing, it have the same effect as pressing the perineum; but in both these
cases, the seminal fluid promptly goes into the urinary bladder. I can feed the drain
of ojas as soon as this happens. How can we truly sublimate the sex energy rather
than let it drain out eventually.

A: Real vajroli is not only about retaining semen during ejaculation, though this is
what gets all the press coverage. With inner silence and ecstatic conductivity
(kundalini) coming up in the nervous system, there is a constant release of semen at
the root, and constant absorption up into the bladder, and beyond. Then inner
lovemaking never stops. The bladder has a higher function, which is processing the
energy upward into the higher neuro-biology. Spiritual biology happens in the GI
tract also, and is very noticeable once kundalini is moving significantly -- a mixing of
air, food, and sexual essences. It can be traced from the GI tract up into the head,
and back down into the GI tract again in the form of nectar.

Yes, I have vajroli of that natural ongoing variety, and also to a large degree during
ejaculation, though I still use some blocking to aid it when necessary. The main thing
is that the flow of sexual energy is being drawn up constantly, 24/7, and this is best
stimulated by long term daily practice of the full range of advanced yoga practices.

Just as we continue to evacuate the bowels even as the spiritual biology is actively
going on in the GI tract, so too do we continue to urinate even as the spiritual
biology is going on in the bladder. Once the higher spiritual biology is established and
stable, these functions become very strong and unshakable. Then there is not so
much worry about performances like vajroli. Like with siddhasana, the mechanics of
vajroli practice fade into the ongoing functioning of our spiritual biology, and we
don't give it much thought once that stage is reached. We are off into ecstatic bliss
and divine love bubbling out by then. That is how we are illuminated by sexual
energy coming up inside.

Undoubtedly it is better to be having a constant steady feed of sexual essence going
up into the higher biology that is little affected by urination, than to have a large
infusion from a recovered ejaculation, by either blocking or vajroli, which is then
mostly lost in the next urination. Hence the rationale for developing continence
and/or holdback-style tantric practice which stimulates the long term upward
cultivation of sexual energy.

All of this applies to women also, with the mechanics being nearly the same.

The guru is in you.

Delfeios Attikos originally shared this

Mudra is a Sanskrit word derived from the root mud, 'please' or 'delight' and dravay, the causal
form of dru, 'to draw forth'. It has been so defined because its performance is said to give
pleasure and satisfaction to the object of reference (with form or formless), which in turn
rebound on the practitioner.

The term mudra has been used with different meanings at different periods of time. In this study
I will refer to it as meaning gesture and attitude. Every mudra can be seen as a symbolic
expression of psycho-physiological, emotional, devotional and aesthetic attitudes which the
practitioner is aiming to ultimately experience.

Mudras are not mere creations of an inventive mind but originally came spontaneously to adepts
and still occur today to the jivanmukta, liberated person. The fundamental tantric principle
behind mudra is that 'whatever is in the macrocosm, also exists in the microcosm.' Man is a
microcosm whatever exists in the outer universe can also be experienced in him.

Tantric and yogic literatures describe over one hundred different forms of mudras. According to
their physical denotations, they can be categorized into approximately five groups: (i) Hasta,
hand; (ii) Mana, head; (iii) Kaya, postural; (iv) Bandha, lock; (v) Adhara, perineal. Mudras are
also mentioned as being of three varieties: gross, subtle and the highest. The mudras formed by
bodily parts are considered gross, while mudras formed in combination with mantras are subtle.
The highest (causal) mudra occurs when the symbolic meaning of the mudra is experienced or
revealed to the practitioner; that meaning is itself the essence of the mudra.

Mudra, like no other yogic practice, is recognized as an external instrument with the capacity to
prepare the mind for meditation. It sustains the flow of thoughts in preparation for recognizing
more subtle levels of perception. It is at this stage that our mind must assume the quality of
sakshi bhava, becoming a silent witness to mental activities. Mudra is like a key which opens
aspects of our mind for us to view.

Mudras generate cues of the supreme reality, taking the practitioner nearer to the final truth,
representing the nearest 'figure' of this truth as a mirror would represent reality. As the mirror
reflects what is in front but not behind, similarly different mudras just reflect different aspects of
the highest reality. They attempt to preserve the infinite within the finite, as a bowl of water
attempts to contain the reflection of the sun. In this way the mudra can be seen as a science of
connection between the infinite and the finite.