Resonance beings of frequency - 5G

In the mid eighties fewer than 3% of all people in most of the countries were using cell phones, but if you fast forward to today almost 100% of the people are using cell phones.

By the time they're 19 or 20 years old, our children will have used the phone for 10 years, and we have no idea what type of risk that's carrying. Now we live an an ocean of electromagnetic radiation.

It's all around us now, invisible, but we know it's there. Every time you lift up your mobile phone you know it's there. It is very hard to turn the clock back, in fact it is impossible, but we need to be aware of the adverse health effects so that we can have the choice of taking precautions against the exposures.

How we could have possibly thought that putting microwaves to our brain was safe. We just don't fully understand what we're doing.

5G - A Real Terror

Sisterhood & Sapphism

In ancient India, it was considered normal for women to have intimate relationships with each other. In a wealthy household, a girl would be brought up with one or more Sakhis, female companions from poor families, who would live together with her like a sister. Close physical contact between women has always been considered normal and healthy in Eastern cultures. Sisters or woman

friends would commonly share the same bed. The word Sakhi or "girlfriend" is related to Shakti, the vital female power principle, the raw Energy of Tantra. To have a Sakhi as a companion was considered vitalizing, auspicious, and "special." It was widely believed that such sisterhoods strengthened the femininity of all participants. A Sakhi added her own qualities and experiences

to those of her "sister." Often a woman and her Sakhi were inseparable; when a noblewoman

married, her Sakhis became co-wives and assisted in ritual love-making. Sapphic activities within such sisterhoods were considered normal and are frequently portrayed in Indian art.

Sisterhoods evolved naturally in a polygamous society.  Wives and concubines usually lived in close proximity, often sharing the same bed. Mutual caressing was never considered perverse; it was encouraged and idealized as an expression of real caring. The natural narcissism of woman was exalted in Oriental cultures. The Ramayana, an important Hindu epic, contains an account of a ménage in which Sapphic sex is poetically described:

There were innumerable women lying

on rugs, who had fallen asleep after

spending the night in sensual play. Their

breath was subtly perfumed with sweetened

wine. Some of the girls savored each

other's lips as they dreamed, as if they

were their master's. Their aroused passions

drove these lovely sleeping women

to make love to their companions. Some

slept in their rich garments, propped up

on bracelet-laden arms; some lay across

their companions, on their bellies, their

breasts, their thighs, their backs; clinging

amorously to one another, with arms

entwined, the slender-waisted women

lay together in sweet intoxicated sleep.

A wealthy Indian woman would normally employ a number of female attendants, whose duties included bathing, oiling, massaging, and generally beautifying their mistress. In contemporary India this is still the custom. Close contact with maidservants or Sakhis commonly develops into a Sapphic relationship, particularly with single, lonely, or widowed women. The Kama Sutra describes how women can use their mouths on each other's Yonis and ways of satisfying sexual desires by the use of

bulbs, roots, or fruits having the same shape as the Lingam. Unlike male homosexuality, Sapphism was not considered sinful and was not an offense under Hindu law. In miniature paintings of the medieval period, woman are often portrayed fondling each other intimately. Pictures illustrating themes of Krishna and the Cow girls commonly depict Gopis in sensual dalliance together.

In Buddhist and Hindu Tantric literature, there are references to the transcendental and regenerative power inherent in sisterhoods. Taoist teachings particularly emphasize this view. Five distinct categories of Sapphism are known to contemporary Hinduism. The common form of Western lesbianism, largely aggressive, and replete with sexual role playing, is the lower type. Indians view it as degenerate and far removed from the higher, more spiritual forms of sisterhood practiced in the East. There was considerable contact between Egypt and South India, which was famous for its rich silks, spices, women, and templedancers. In ancient Egyptian society, there was no law condemning Sapphism. Archaeological evidence shows that women were brought up in close contact with one another. Tomb paintings depict female attendants caressing their mistresses and show ménages in the Indian manner. In temple communities dancing girls lived together and sisterhoods were encouraged. Hebrew law does not condemn Sapphism. In Islamic society, where polygamy was very common, lesbianism has always been popular, both inside and outside the harem. It is curious that Muhammad is believed to have declared lesbianism an unlawful practice, particularly since the thirteenth-century Arab historian Abd-al-Latif al-Baghdadi wrote, "The woman who has not tasted repeatedly of the delights of another woman's body does not exist in our lands." The Arab fear of women gaining power may account for the contradiction. To the Arab mind, women are possessions and status symbols, to be controlled rather than exalted or liberated through the power of mystic sex. The enlightened view of femininity expressed in Tantras is not a part of Arabian thought. In many pagan cultures throughout the world, intimate sexual contact between women is considered natural. This is particularly so in matriarchal societies. Most tribal groups in Africa, Asia, the Pacific Islands, and South America include Sapphism as an integral part of the socio-religious system. For example, a woman of the Paia, a Bantu tribe of Africa, is only allowed to have her virginity taken by another woman. This woman is carefully chosen by her and becomes her "sister," living with her for three days every month, during which time they practice Sapphism. Luduku women of the Congo also pair off together early in life. Among tribes in New Guinea it is customary for a girl to perform oral love-making with her older female friends, in the belief that by so doing she absorbs some of their feminine wisdom. In China and Japan, Sapphism is also very common. According to Taoism, woman has an unlimited supply of Yin-essence, which i s regenerated every month with the completion of her menstrual cycle. The concept of women nurturing each other's vital essence is a fundamental principle of Taoist teaching. Sisterhoods have been greatly misunderstood in the West. Recent polls indicate that a large proportion of Western women have some form of Sapphic experience during their lifetime. Nonetheless, it is common in the West to associate Sapphism with perversity and to make no distinction among the forms of lesbianism. The most renowned of Western female homosexuals was the Greek poet Sappho. The majority of herwritings were destroyed in A.D. 1073 on the orders of Pope Gregory VII. Sappho lived on the island of Lesbos during the sixth century B.C. The words lesbianism and Sapphism derived directly from her reputation as a lover of women. According to Socrates, she was uncommonly beautiful. Plato regarded her as the "Tenth Muse," and Ovid recommended that all girls read her works. Only with the advent of Christianity did her name become infamous. Sisterhoods need not involve sex between women. However, if sexual contact evolves spontaneously, there are a variety of ways in which women can satisfy one another. Esoteric teachings emphasize the importance of the kiss between women. The watery element evoked during kissing is associated with the moon, which governs womanly cycles. Taoist teachings emphasize oral stimulation of the mouth, Yoni, and breasts as the way for woman to nurture their natures. Eastern teachings endorse and encourage loving relationships between women. However, the modern Western woman seeking to explore her sexuality with another woman should be aware that Sapphism is not an alternative to heterosexual love. The exclusive practice of Sapphic love is not promoted by Taoist or Tantric teachings, which give supreme significance to the male/female unit, the cosmic couple. A Sapphic or sisterly relationship requires real caring and generosity. The modern woman is often conditioned to view other women as competitors rather than allies. Women of the ancient East knew sisterhood and solidarity. Contemporary women can gain insight into the real meaning and practice of women's liberation from the Tantric tradition.

The Importance of Men Learning to Receive Penetration From a Woman

This week, I attended a workshop lead by my friend Allison on pegging. The maligned and misunderstood subject was being filmed for a Swedish TV show - and featured adult performer Wolf Hudson as the pegee.

The afternoon shoot was informative and inspiring. Here’s why: Allison was deeply in tune and attentive to Wolf’s needs. And Wolf let himself be vulnerable and available to the experience. In watching the two communicate and interact, I clearly saw the importance of men learning how to receive penetration from a woman.

Watching Allison and Wolf gave me a sense of the intimacy, fun and pleasure that’s available anytime we open and connect sexually. But as a man, relaxing and opening enough to allow penetration takes our vulnerability and the challenging of our psychological and social mores to a new skill level.

One woman in the audience said that she won’t even date a man unless he’s willing to let her peg him. “If a guy isn’t willing to open up to me, then I am not willing to open up to him. Simple.”

Here’s why: it’s difficult to be a true sexual black belt without empathy for your partner. Men who never receive will continue to lack basic understanding about the effects that foreplay, clear communication and non-judgmentalness has on relaxing into and receiving full pleasure from our sexual experiences. However, when he has that experience in his body, then he can more easily empathize.

Suddenly it makes real-world sense when a woman’s words – or her body – says “I’m not ready for penetration.”

That being said, once Wolf was warmed up and ready, I loved watching him unabashedly go for his pleasure in the nimble hands, and strap-on, of Allison, As seen on Swedish TV.

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Shamanka, a non-definition of “shaman”

It’s difficult to define “shaman,” because it is culturally variable in so many ways, but we need a basic general description. I see “shaman” as belonging to a continuum of many names and roles: medicine woman, oracle, prophetess, diviner, dreamer; priestess, raindancer, communicant with ancestors, deities, Nature spirits; trance-dancer, shapeshifter, spirit-rider, cosmonaut. Countless descriptions show ancient priestesses engaging ecstatic incantation, sacred dance, and entranced states. Thus the Cappadocian priestesses of an Anatolian goddess fire-walked across burning coals without being burned. Thus the temple dancers of ancient Egypt with their sistra and hand-drums, the devadasis of India, the Canaanite qadeshot, the Peruvian priestesses who are depicted dancing and drumming. The rain shrine priestesses of Malawi with their python spirits and sacred pools were shamans by any definition of the term.





This shamanic background is why “priestess” calls up ecstatic associations that authoritarian religions regard as illicit and even demonic, and why so many of these religions excluded women from priesthood. Some went so far as to bar women from the altar, from temples or their inner sanctuaries, or from other shrines. The patriarchal lens has also twisted interpretation of sacramental dance and entranced spirit mediums, claiming that they exhibit the “natural,” allegedly “passive” province of women (and queers, and colonized peoples, and other Others). Most notoriously, these doctrines have recast European witches in the mold of magical evildoers—although as late as the 1400s the British were referring to a prophetic woman as The Witch of Eye (an English town).

Spinning witch with magic wands, Scandinavia, from Olaus Magnus, The Northern Peoples, 1555


Shamanism is a subject pervaded by political ramifications, because it represents direct spiritual power, energy that can not be controlled by man-made hierarchies or ranked social systems. It represents contact with Chaos in its original sense of the primordial Vastness, as well as its quite recent scientific sense of quantum physics and meteorology. Shamans connect with the core of being, the whole of beingness, the Source of wisdom and transformative power. This represents a threat to oppressive social orders which set certain classes of people (men, whites, dominant classes, settlers, heterosexuals) over Others. Shamanic cosmologies and ceremonies are also considered a threat, because they emphasize relatedness and delve into the ineffable, timeless, vast cycles of creation and destruction.

Pawnee Ghost Dance robe


No hegemony can withstand that primal power, and so there is a long history of repression. It accounts for the U.S. outlawing and persecuting American Indian religions and why, having militarily defeated the Plains Indians, it was so threatened by the Ghost Dance. Why Chinese mandarins destroyed shrines of the Wu; why European men, with all their laws oppressing women, still feared the witches; and why they feared African Santería, Lucumí, Vodou and Candomblé, and banned the drum in the U.S. slave states. All these categories of shamanic culture, sacramental dance, altered states of consciousness, continue to be feared, demonized — and attacked.

Turkic kam near Tomsk, Altai region


I describe a shaman as someone who receives a calling to commune with spirit / deities / ancestors, who enters ecstatic, unified consciousness. This may come spontaneously or at will by drumming, rattling, chanting, dancing or rhythmic breathing and movements; by singing power songs revealed in visions, dreams or other portal experiences; by fasting, going into wilderness or to other sacred places, calling, crying, and singing; and sometimes, by consuming sacred mushrooms or other sacred plants, such as the daturas and other (often poisonous) herbs.


The shaman often undergoes an initiatory illness, a near-death experience, an attack by a tiger or bear, or other traumatic event that becomes a gateway to transformation. These events act as a trigger for transformation, as the shaman breaks through and overcomes. Often this experience is described as being consumed or dismembered or boiled, after which she is reconstituted and reconfigured as a shaman, sometimes with a new bone, crystal or other powerful object inserted into her body. Or she experiences a spontaneous breakthrough in which vision and power flood through her, a direct selection by Spirit (which usually cannot be refused).

Mazatec curandera María Sabina, Oaxaca


During her initiatory process, the shaman learns to access profound and exalted states of consciousness. Her spirits, deities, orishas, and very commonly, a shaman-ancestor, teach her through dreams, lucid visions, omens and energetically-charged experiences. She also frequently learns from other shamans in the community, being formally or informally trained by them, sometimes for years. This spiritual and ceremonial education often follows a recognized series of spirit sickness, signs or dreams. There is often a formal initiation, or the shaman may simply begin to gain recognition from the community based on her practice.


Counter to the modern market-driven shaman-fad, the shaman is chosen by the spirits, not self-selected. Initiation cannot be purchased, and boasting is a sure sign of pretense. Instead of self-indulgence and ego-boosting, the medicine woman puts in intensive effort, sacrifice, hardship, and suffering. This is true of any gender. I’ll never forget a video where Credo Mutwa explained to a rather conceited white guy that Zulu people do not seek out this path voluntarily, because they know how difficult it is, and that it involves sacrifice. This principle is alien to marketplace shamanism. Service to the community is part of the picture, though solitariness is paradoxically common too.


The classic Siberian shaman “rides” her drum or staff (often called a “horse”) into deep consciousness. She ascends the World Pillar or Tree which connects all the planes of the upper, middle, and lower worlds, and is able to travel through all the worlds. This idea of the shamanic pillar as a road of spirits is widespread, from the Peach Tree of Immortality in the mountain garden of Xi Wangmu in China to the central pillar of the Haitian vodou sanctuary, along which the loas descend and ascend. Countless other examples exist. These journeys are also described as flight, sometimes on the back of animal helpers, or as riding a spirit boat.


The shaman often paints the drumhead with images of her spirit helpers, her personal visions and power symbols. These drum paintings can be cosmic maps with the directions, the realms of humans and spirits, the various planes (often three) figured upon them. Like all sacred objects, these drums are consecrated, and in some places their spirits are fed with offerings.

Ecstatic dance, zar religion, Ethiopia


In other traditions, the spirit-journey-inducing instrument can be the rattle, shekere/calabash, clapping sticks, stamping tubes, or sounding the voice alone. This is accompanied by rhythmic movement, trembling, shaking the limbs, rubbing, whirling; rhythmic chanting or breath-huffing with sustained concentration. All this involves vibration, breath, dance. Shamans also carry out a diverse spectrum of ritual acts: washing, anointing with sacred substances (red ochre, white clay, pollen, turmeric, essential oils or fats), touching and brushing and sweeping with stones, eggs, herb bundles, burning of leaves, resins or other incense, or consuming stimulating substances (such as ginger in Indonesia and the Southern Pacific) or entheogenic plants.





It all boils down to praying with the body, through the body, in order to deepen and unify consciousness. In medical terms we could say that sacred dance, chanting, and drumming activates all parts of the brain, entrains with the heartbeat, oxygenates the blood, and affects hormonal secretions. But all this describes only the physiological aspect of what is happening on multiple levels.


What shamanism does, in my view, is align body and soul, mind and spirit, into a state of full awakened consciousness. The shaman is healed by coming into awareness of old traumas, of stuck and trapped energies, and learning to release them. She washes them away, often literally by immersion in living water (this is the Hebrew wisdom of the mikveh, before patriarchal laws of uncleanness entered in). A modern Japanese prophetess who underwent a sudden revelation spent the next fifteen days pouring cold water over her head. (This repeated immersion in often-cold water has older precedents in Japan.) Modern industrial thinking regards these as acts of madness, but for someone undergoing a kundalini surge, they are an eminently sane response, and a liberatory process of clearing and awakening.

Hatsuhana Prays Under a Waterfall (1842) depicting a woman who attained miraculous healing power.


The elements enter in, not only symbolically as body/soul/mind/spirit, but actually, as earth, water, air and fire (plus ether, in some cosmologies). The elements have transformative powers, in the hot steam of the sweat bath, the cool paste of sandalwood on the skin, fanning with feathers or leaf-bunches, or by extended gazing into fire (or clouds, rivers, wind in the trees). Entering into this wisdom-awareness, what the Haudenosaunee call the One Good Mind, leads to understanding the language of birds, of animals and plants, the essence of stones. It is Nature-based wisdom.

The great Pomo Dreamer Essie Parrish


This is just a really the broadest of summaries. There’s so much more: consecration, spiritual philosophies, the spirit-names and arcane languages, sacred tools and regalia, flight, animal doubles or allies. Watch this film Pomo Shaman (it streams online* from the link) which gives far more understanding than any description. It’s about the Kashaya Pomo Dreamer Essie Parrish, who was also known by the title Yomta (“Song”), recognizing her as a wisdom-bearer. In this 1953 recording, she tells us about her medicine in her own words, and shows us its pure, sacred essence.

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Awakening the Priestess archetype

Women are collectively, individually and across the world waking up to their own spiritual power. They may come from all walks of life, from many spiritual and professional paths but they share the common desire to express their inner world, their soul's purpose and most of all, to serve their communities.

Many modern women, if not all women called to be guides for healing, empowerment, leadership and personal development have a strong PRIESTESS archetype.

They are connecting to a force and power within and not to a power vested only through marriage, by culture, academia or traditional institutions.

Women are listening to their inner voice, to their inner desire more than ever before. Women today are courageously taking what has often been: the road less traveled. They are seeking answers within and with supportive sisterhoods.

What is a priestess, many ask?

Webster’s definition: a priestess is a woman who officiates in sacred rites. A priestess officiates sacred rites and serves the spiritual needs of the community.

Priestesses may have existed from the beginning of time. The priestesses in ancient communities around the world carefully observed the rhythms and patterns of Nature.

Attuned to earth’s cycles, they honored the Great Mother by performing sacred rituals for each season.

Women, seen as an embodiment of the Great Mother, were deeply revered, honored and celebrated. Like the earth and nature, a woman was able to create life within her.

Later in history, Roman, Greek, and Egyptian priestesses lived, trained and served together in holy temples. They served the Great Mother, the Goddess in Her many forms. They served the spiritual needs of the community as well and were also held in highly regarded and respected.

As the sword triumphed over the chalice (symbol of the womb), warring tribes began to conquer lands and their peoples. They also conquered their connection to nature and destroyed their religious/spiritual beliefs.

The invaders began to fear the power of priestesses. Religions rose that forbade women the power to guide sacred rites.

The natural spiritual and mystical practices of priestesses were recast as evil. Their power, deeply misunderstood, was thought to be a dark, poisonous force that needed to be eradicated. The fear of the unknown, the dark and of sexuality, included a domination of women's expression of wisdom, sensuality, spirit and intuition.

Thousands of priestesses were persecuted, tortured and murdered for their beliefs and spiritual practices. Those managing to escape death fled their holy temples, went into hiding or joined the religion of their culture.

The priestess has never gone away. She lives brightly in our inner landscape.

An archetype is a pattern or prototype in psychology. In Jungian psychology, archetypes refer to a collectively inherited unconscious concept, pattern of thought, image, etc., universally present in individual psyches.

The Priestess archetype is perhaps the least known and most misunderstood, especially in the present patriarchal culture, which has rejected women‘s spirituality and individual spiritual expression throughout history.

The Priestess archetype is the inner domain of intuitive awareness and deep insight. It is the portal to secret or “occult” (that which is hidden) knowledge of the invisible realms.


The Priestess has a magical connection to the unknown and a guide of souls. A trans-connector, she facilitates between the material and the spiritual. She is the mediator of the psyche.

The Priestess invokes, transmutes and guides energies between unconscious and conscious awareness which can impact our material and spiritual existence.

Toni Wolff, Carl Jung’s patient, student and colleague (one of the most respected Jungian analysts of her time) refers to this aspect as the Medial Woman.

The medial woman is naturally in tune with her environment and with her intuitive abilities. This is an aspect that has been mostly ignored as the Mother, Hetaira (companion & lover) and Amazon have been idealized in our culture.

If you have often felt like you stand between the inner and outer worlds of the conscious and unconscious…perhaps you are an unaware Priestess.

What this means is that you've always been called to see beyond what the eye can see. You've intuitively known things before they have occurred.

Often you have healed and supported men/women energetically through your love and sensual/sexual healing.

You've been someone others look to for guidance and you've weathered intense tests of faith, health and love.

You may have been rejected as “too much” or overlooked as “not enough.” Your light has been often sought after and at other times been smothered and shut down due to fear, jealousy and negativity. This energy pattern that resides within you is calling for healing at this time.

For hundreds of years, the PRIESTESS has been in the shadows.

EXALTED. DESIRED. FEARED. REVERED. CAST ASIDE. ERASED.

She has been desired for her secret knowledge and chastised for the unknown. The secrets of the void of creation have often invoked terror in cultures around the world.

She has guided and inspired Kings, artists, craftsmen, warriors and noble men.

She has been known as SOOTHSAYER, COURTESAN, LOVER, ORACLE, HEALER, MIDWIFE, MEDICINE WOMAN, SHAMAN, SAINT and MYSTIC.

She has been refuted as WITCH, PROSTITUTE, SORCERESS, HAG, SLUT, WHORE, CRONE and even BITCH.

Many women I know who carry this archetype have woken up to the deep call of bringing forth Soul Work.

They are often burdened with fears of being seen, being outspoken, going public, of being vulnerable in love, having children, of creating poetry, works of art, of loving whoever they want freely.

Perhaps they have struggled with achieving a deep, long lasting connection in relationship. Struggled with financial success and even sabotaged themselves from at giving attention to their artistic talents. At other times, she has hidden her true vocation and desires under the responsibilities of marriage, children, career or addictions.

This transformative pattern of great power has lain dormant and has woken up. Women are rising and expanding.

When a woman is not aware that this archetype is strongly living within her, she keeps thinking she can push, muscle or "think" her way out of it.

You may have aligned with the traditional beliefs in “martyrdom, sacrifice and self-denial.” You may have been taught to be everything to everyone…but yourself. You may have allowed the waters to overflow and have undefined boundaries and lack of self-love.

Both extremes do not allow you full access to who you are and what you bring to the world.

It is only by growing in awareness and incarnating that beautiful energy into a world that you can step into WHO YOU ARE.

This world needs this aspect as it needs its own air, water, fire and earth...for this aspect INCARNATES the SPIRIT into the world.

This incarnates and invites SOPHIA, sacred wisdom into the mundane world.

A woman who owns her connection to the sacred AND the mundane is an EMBODIMENT of the Divine Feminine.

Women own your inner WISDOM.

Call on your elements of power and RISE.

As we do so we engage the STRENGTH, LOVE and SUPPORT of our brothers who are evolving and reclaiming their essence as MAGICIAN, PRIEST, WARRIOR, POET, MYSTIC and LOVER.

As we OWN our power freely we can experience our genius in the world and our truest faith and love are manifest.

I believe the promise was made long ago. I have felt the echoes of it’s manifestation in my soul and in the everyday world I live and breathe in.

I believe that it is our time to learn to become love-based rather than fear-based. It is time to be mermaids, go deep and return with the treasures that ONLY your Soul can offer you.

Be BRAVE. Listen to the CALL. Your Soul is waiting...

RISE Priestess. The world is in need of healing and you are the midwives of transformation and sacred community.

Maithuna

Maithuna is a Sanskrit term used in Tantra, which is most often translated as sexual union within a ritual. Maithuna refers to the coming together of god and goddess with the acknowledgement that everything is sacred, from food to acts of lovemaking. It uses physical unification for the purpose of creating spiritual unification. 

Since Maithuna is practiced as a spiritual ceremony, there is an acknowledgement and honoring of a divine being. However, in Tantra, this deity is acknowledged and honored in your partner, rather than as an intellectual concept or spiritual ideal. Tantra encourages lovers to see the divinity in each other.

Preparation for Maithuna

Before starting the ritual itself, place candles safely around the room for lighting. Be sure that it is light enough you can see your partner's eyes. You can also choose music to play during the ritual. As part of the preparations for Maithuna, you should have a bowl or tray of fruits or other treats available for after you have finished making love. Tantric practitioners consider this important, as Maithuna is believed to be draining, and often works up an appetite. 

When the time for the ritual arrives, begin by taking a bath or shower. You may also engage in a session of light yoga poses or even dancing, in order to relax the muscles and to get yourself in the proper frame of mind.

Begin the ritual by practicing some simple Tantric exercises. Sit before your partner and focus on your breathing, trying to synchronize your breathing pattern with your partner. While doing this, gaze into your partner's eyes. Look into your partner's right eye, or try "soft focus" and look into both eyes at the same time.

Honoring the Goddess and God in Each Other

Next, move on to the main part of the ritual: honoring the goddess and god in each other. Traditionally, the woman is honored first. Her partner begins worshiping her as a goddess, adorning her with beautiful scarves and fabrics and massaging her with oil. He then slowly and gradually begins touching her body in a deliberate and predetermined sequence. Meanwhile, his partner visualizes her life force (prana) growing increasingly stronger and rising up through her body.

The man may take occasional breaks to meditate, during which time he might gaze into a candle (trataka). The man (and possibly the woman) might also recite chants and mantras. For the man, these repetitive mantras often include telling the woman how beautiful she is, and how much he worships her as his goddess. The couple then shifts roles, with the woman worshiping her partner as a god.

Tantric Sexual Union

When worship is finished, you can begin to stroke the yoni (vulva) and the lingam (penis). Oral pleasuring and loving worship of the yoni and lingam should be long and delicious for both. The tongue has many energy points, and you can send this energy to your partner through the tongue. Do not attempt to bring about an orgasm. Rather, simply pleasure each other. Continue visualizing your partner as goddess or god and allow your sexual energy to flow.

When you feel it is time, penetration may take place. Be hard and strong, as well as soft and gentle. Allow the woman to guide. Continue to breathe fully, and keep your eyes open. Look into your partner's eyes lovingly. Allow your sexual energy to flow from your body to your partner. 

Also, do not attempt to hold back the orgasm. Rather, simply let go. Remember to breathe and use any Tantric techniques you have mastered. If the man ejaculates, you should remain joined for as long as possible afterward, allowing the woman to absorb the man's sexual energy.

There are many variations of the Maithuna ritual. Allow yourself to be intuitive and bring all your awareness to this ritual. The power of the Maithuna is revealed when the couple believes that each movement is a dedication to themselves, each other, and the universe.

"The soul should always stand ajar, ready to welcome the ecstatic experience." 

- Emily Dickinson

      Artist: Luis Tamani Amasifuen

Tantric sex education

Children have an eager curiosity and mental flexibility that enable them to learn new things easily.
A child's degree of understanding should never be underestimated. Sexual education can begin at a very early age. Sexuality is best introduced to the child as part of a loving and truthful family relationship.
Nakedness within the home should not be discouraged and the child's body awareness should be cultivated. If parents express a lack of inhibition and guilt about nakedness and sexuality, their attitude will be reflected by the child.
Secrecy and stories concocted to shield the child from the truths of sexuality will only confuse the child and lead to guilt and neurosis.
Children see through hypocrisy and are sensitive to, and affected by, the guilt feelings of others. A child should learn to view the body as a Temple of Love, a shrine to be shared only with those who are trusted and loved.
Children can readily learn all the basic Tantric practices outlined in Part 1 of this book—the creative attitude, self-examination, Hatha Yoga, breathing, food awareness, diet, hygiene, bathing, Dream Yoga, massage, meditation, visualization, and so on—and this can constitute the basic grounding of their sex education.
Example and shared participation in these activities are by far the best teaching method. Feelings of sexuality are an integral part of the experience of growing up, and should be explored in an atmosphere of openness, rather than viewed as a hidden or unmentionable experience. In this way the
sudden traumas often associated with "revealing the facts of life" can be avoided. These "facts" should form the basis of what will be, for the child, a gradual familiarization with the full spectrum of love.
Children should be made familiar with depictions of sexual and sensual love, so that they develop a positive and healthy attitude to the images of love. Children have an innate sense of the truth; the best teaching method is direct and sensitive, incorporating sex education into the child's initiation into the greater mysteries of life.
Intimacy should pervade the family atmosphere.
Encourage mutual bathing and massage, as well as shared participation in Yoga, dance, music, song, and household chores. "Sharing" is one of the most important factors for healthful intimacy in the family. Everyone has a selfish streak, and it is important to evolve out of selfishness and into a deep
and compassionate awareness of the needs of others. Any situation that creates jealousies between children should be confronted early on, through a family "sharing" of all facets of the problem. This is the test of real love and is the ground for a healthful approach to sexuality.
Boys and girls are essentially very different; they should therefore be treated differently.
A boy is interested primarily in the logic of life and looks for answers to every kind of question. Sex is a fascinating topic, even at an early age. Therefore logical and direct answers should be given to questions pertaining to sexuality.
A boy should be taught sexual hygiene, how to wash his Lingam properly, and also the importance of keeping the anus clean. He should be told about erections, so he doesn't feel guilty when they manifest. A boychild represents a dominant Yang-force, the Solar Power, the Heavens, the aggressive and expansive qualities of consciousness. All these have to be refined and developed by right
upbringing and education.
A girl is interested especially in the emotions of life and desires to intuit answers to life's questions. If parents recognize this basic difference in the approach to learning in males and females, there will be a discernible change in the child's attitude to education.
A girl-child represents a dominant Yin-force, the Earth, the submissive
and contractive qualities of consciousness. A girl tends to experience the world largely through sensory impressions. For a girl, the best introduction to sexuality is through refinement in the arts. A girl should be told to expect menstruation and be familiarized with her mother's menstrual procedures. She should be prepared, so that she can look forward to the time when she "becomes a
woman." Though there are male and female sides to each individual, sexuality springs from the
dominance of one or the other gender. Thus, an enlightened approach to sex education pre-supposes that the inherent psychophysical differences between the sexes are made use of. One of the most recurrent findings of psychology is that there is an inherent difference in the abilities of the two sexes. Boys naturally build towers while girls build enclosures; boys are better at spatial thinking, numbers and logical problems, whereas girls generally learn to read earlier, speak earlier, and are better at perceiving emotions. Boys are generally more successful than girls in solving problems that require manipulation, have better daylight vision, and are able to withstand greater extremes of heat than girls, who usually have better night vision, are able to tolerate greater extremes of cold, and can
process information more rapidly.
Children should be taught firmly and generously.
It is quite common for a child to try to "gain ascendancy" over one or the other parent in an attempt to monopolize the family environment. All children respect authority if it is consistent and direct. Discipline in the home is important to all aspects of education, including sex education. Children
should not be given unlimited access to everything all at once, just as in Tantra the mystery teachings are reserved for those who are adequately prepared. It is the duty of parents to prepare their children for the world, rather than use them as vehicles for their own self-indulgence. Too often we see children mirroring parental neuroses with a naive innocence that often leads to deep-seated emotional
problems later in life. Most of these problems are rooted in a lack of correct sex education, either through the bad example of parents or through a breakdown of family communication.
In most families, it is inevitable that children will overhear or see their parents making love. Though the mystery and magic of sexual union should be reserved as something to look forward to, as something sacred and special, children should not be kept unaware of the actual mechanics of sex. Rather than being left completely in the dark about "how mommy and daddy do it," or pushed into
voyeurism to satisfy their natural curiosity, children should be gradually introduced to the realities of love-making. A door can be deliberately kept open, the child can be asked to light incense and bring flowers and refreshments while parents are expressing intimacy.
There need not be blatant exposure, but rather a subtle sharing of the atmosphere of sexuality, so that the child naturally becomes aware of "what it's all about." It is completely natural for a mother to  bring her baby into bed with her and her husband, even to nurse a child while making love. Likewise,
children should be invited into the bedroom when a couple are in intimate embrace, since the atmosphere of love can only be healthful. By entering the magic circle of love, children can receive a deep initiation into sexuality.
Since ancient times illustrated sex manuals have played an important role in Oriental cultures. We have endeavored to make this book both an education into the nature of sexuality and an initiation into the real meaning of the creative function. Love-making is the most natural of all activities, and one in which shame has no part. The whole history of sexual neurosis in the West is rooted in the repression of sexuality and inadequate sex education. With the right approach to sexuality, life will become a more meaningful and joyous experience, the alchemy of ecstasy itself.