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Chakras: What You Need To Know

The Homoerotic Sādhanas
Tantra:Mascul-IN-Touch℠ and Mascul-IN-Timacy℠

sādhana means you are using everything available to you as a tool for your wellbeing

Your physical presence is part of your ritual space. Whether you are practicing solo-cultivation or dual-cultivation, practicing a sadhana exercise or a full Homoerotic Tantra:Mascul-IN-Touch℠ ritual you and your Tantric Lover are part of the space. You have to prepare yourself as you would for any worship or holy service.[2]

“The purpose of opening one’s chakras is not to improve one’s capacity
in the ordinary domains of human life, but to go beyond
our mortal and transient seeking to the immortal essence.”
[D. Frawley, Yoga and Ayurveda[3]]

The Homoerotic Tantra:Mascul-IN-Touch℠ Chakra-s Manual has been updated and expanded. The 42-page manual provides comprehensive explanation of the six chakras, including their characteristics, signs of over- and under-function, and contemporary techniques for optimizing chakric function.

A small part of the Introduction is reproduced below to provide readers with an idea of what the complete manual encompasses.

The Homoerotic Yogic Tantra Chakra Manual is required desktop reading for all registered participants in the 16-week training cycles.

Excerpt from the Introduction

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You may have heard of the seven chakra-s but I’m going to teach you that there are only six, plus the Divine Portal Brahmarandhra (ब्रह्मरन्ध्र).[4] You may have first learned of cakra‑s in a yoga class or when you were reading up on holistic healing, but do you know what chakra-s are or how to work productively with your own chakra-s?

Put simply, chakra-s are energy centers in the subtle body, called the sūkṣmaśarīra (सूक्ष्मशरीर) in Sanskrit, that distribute the flow of prāṇa or vital force or energy throughout the subtle body, and manifest signs in the physical body (sthūlaśarīra, स्थूलशरीर). Starting at the base of the spine and working up to the crown of the head, the condition of the six chakra-s influence your physical, mental, emotional, and spiritual health.

The chakra-s themselves are not physical but subtle and energic; they interact powerfully with the body, mind/emotions, and spirit, however, and it is important to know this in practicing homoerotic yogic Tantra (तन्त्र), and in the context of our sādhana (साधन) exercises, some of which may appear to be purely physical to the uninitiated but all of which have deep subtle energic and spiritual foundations and purpose.

Understanding the nature, qualities, attributes, activity, correlations, and effects of each chakra is a crucial first step in understanding the importance of balancing your chakra-s and establishing a harmonious flow of subtle energy. It’s no simple task but it is an essential one if you are to fully realize the benefits of your homoerotic yogic practices.

While all of the six chakra-s are interconnected — balance or imbalance in one chakra will affect change in the others — they operate primarily independently and separately, in a sort of autonomous co-operation. When beginning your chakra journey, it is important to balance your root chakra first to create the foundation and stability for personal growth through balancing and health of the ensemble of chakra-s.

Traditionally, the chakras are taught to be triangles, the triangle being the primal perfect form, that spin, thus giving the impression of being like a wheel, hence the name “chakra.”[5] We do describe them as wheels — I prefer to visualize them as spherical or globular, or even better, as an energy cloud —, but that is for simplicity in visualizing them. In fact, when you imagine a triangular figure spinning in three dimensions, you will get the impression of its being a “wheel” or even a globe. Triangles, you will find, occupy a prominent and special place in Tantra and in Sanātanadharma (सनातनधर्म) overall.[6]

I find a simple scheme of the primary chakra-s expedient for purposes of learning and understanding them:

• The three physical body chakra-s: Mūlādhāra, Svādhiṣṭhāna, and Maṇipūra;
• The two emotion body chakra-s: Anāhata and Viśuddha.
• The two higher or esoteric chakra-s, Ājñā, the only chakra associated with the mental body, and Sahasrāra, the chakra of higher consciousness, not really a cakra (चक्र) but a portal, the Brahmarandhra (ब्रह्मरन्ध्र).[7]
  

  ---

  Aside: The chakra-s did not come into existence with Charles Leadbeater or Christopher Hills, although the “California” doctrines owe much to misinterpreters of their ilk. The inventions of misinformed Westerners is an ongoing story. Today there are millions of seekers searching for knowledge and identity, and thousands of authors and teachers of various skill levels, responding to meet the need. A serious caveat to the serious seeker is to avoid the simplistic writings and teachings of grossly inexperienced dilettantes posing as authorities on these complex subjects. Even some of the most renowned writers like depth psychologist Carl Jung, Indologists like Keyserling, Wilhelm, even Sir John Woodruff, who wrote under the cryptonym Arthur Avalon, translator and author of the famous Serpent Power, propagated flawed interpretations of Indic Yoga and Tantra; they were all writing from a Western perspective with a certain academic bias, many could not even read Sanskrit or Pali. Consequently, once their writings reached the public, they were further bastardized.The doctrine of chakra‑s has been around for a very long time; in fact the chakras were first mentioned in the Yoga Kundalini Upanishad (part of the Krishna Yajur Veda) that was written sometime between 1,400 bce and 1,000 bce but it is certainly reasonable to think that they with certainty predate that text by perhaps centuries, if not millennia. Later Upanishads were written between 200 bce and 200 ce. The texts that refer to the chakra-s and the subtle bodies are the Shri Jabala Darshana Upanishad, Cudamani Upanishad, Yoga Tattva Upanishad, Yoga-Shikka Upanishad and Shandila Upanishad. Finally, according to the Sat-Cakra-Nirupana, dated at around 1577 ce, each chakra is said to a have number of petals, a color and a bija mantra.[8] Please bear in mind that these descriptions are more of the nature of aids for mentalization and visualization than real qualities of the cakra‑s.

While Hills is responsible for the “rainbow chakra-s” — classically and traditionally the chakra-s never had individual colors assigned to them, red certainly predominating in most representations of the chakra-s, particularly because it represents energy, blood, and embodiment.

My use of colors attributed to the primary chakra-s is not an endorsement of the teaching of “rainbow chakra-s” but is simply an aid to visualizing the chakra in the course of meditation, and for the aesthetic value of the colors.

Always keep in mind that, when it comes to acquiring real knowledge and authentic teaching, there is no shortcut; you will have to commit to following a path to self-awareness that is based on solid tradition and truth, and one which honestly and authentically serves to awaken our inner resources for you. Take the best and leave the rest!

***

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Notes:

[1] This is the Kamadev mantra invoking the god of desire. All mantras should be chanted in the original Sanskrit since the rhythm, syllables, and mystical power of the individual sound vibrations are what endow the mantra with its esoteric power. When a mantra is translated into English or another language, these qualities are lost. The Kamadevi mantra in English means: “Om, let me meditate on Kama [the god of desire ]/ Oh, god who is the forest of flowers, give me higher intellect / And let Manmatha (मन्मथ) [the god of love] illuminate my mind.”

[2] This preparation guideline presumes that you have had any necessary conversation with your Daka or teacher, and that you have been prepared for the sadhana exercise or the ritual by him. The guidelines also presume that if you are practicing dual-cultivation or the ritual with a Tantric Lover, you both have had the necessary conversation about the sadhana exercise, the practice, or the ritual to ensure that you both are fully aware of what is going to be done and you are both comfortable with the sequence.

[3] Frawley, David. Yoga and Ayurveda: Self-healing and Self-Realization. Delhi: Motilal Banarsidass, 2013. Print.

[4] The traditional teaching in Tantra and Sanatanadharma is that there are at least 114 chakras associated with the physical body. In Homoerotic Tantra:Mascul-IN-Touch℠ we concern ourselves — mercifully — only with the six (6) so-called primary chakras.

[5] Triangles have a celebrated place in Tantra. Shatkona (meaning Six) is a sacred Tantric symbol which is formed by the interlocking of triangles. These two triangles represent Lord Shiva (masculine principle) and Goddess Shakti (feminine principle). The upper three edges stand for Lord Siva, Purusha and fire. The lower three edges for Sakti, Prakriti, and water. The upward-pointing triangle also represents Purusha (the Supreme Being) and the downward-pointing represents Prakṛti or Nature.

[6] Sanātanadharma (Devanagari: सनातन धर्म meaning “eternal dharma” or “eternal order”) is the original name of Hinduism.

[7] Some traditionalists would argue that Sahasrāra is not truly a “cakra” but a portal, a gateway to Ultimate Consciousness, and further that it is always “open” even if one doesn’t realize it. I would suggest that such doctrinal sophistication is unnecessary at the level of the mainstream practitioner but it is certainly worth knowing.

[8] See, Woodroffe, John G, and Pūrānanda. The Serpent Power: Being the Sat-Catra-Nirūpana and Pādukā-Pan̄caka. Madras: Ganesh, 1972, and Avalon, Arthur. Serpent Power – the Secrets of Tantric and Shaktic Yoga , 1974.

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It would be very helpful and generous if you were to leave a comment about your insights and thoughts inspired by today’s text. Please use the Comment feature below to leave your comment/remarks for us to read and reflect on.

Dāka Karuṇā T. (William)
दाक करुणा तान्त्रिक

ॐ शान्तिः शान्तिः शान्तिः ॥
Oṃ śānti, śānti, śāntiḥ ||
Peace to you in body, heart-mind, and spirit!

Of course, if you have any questions or need personal guidance, please contact me.

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If it is bread that you seek, you will have bread,
If it is the soul you seek, you will find the soul.
If you understand this secret, you know you are that which you seek.
– Rūmī

Be grateful for whoever comes,
because each has been sent as a guide from beyond.
– Rūmī

t’s typical to attempt to control outcomes by applying artificial inclusion-exclusion criteria like external appearance, age, personal interests, socioeconomic status, etc. suggested by your ego, your peers, or your illusions, or simply those criteria already scripted for you by your cultural conditioning. This is very wrong; you are not in control, never were, and never will be. The idea that a person is in control of anything is the root of much of humankind’s suffering; it’s the most core and damaging illusion of humankind. Control requires effort and energy and that effort and energy has to be drawn from some source and redirected away from another aim; what every man must understand is that what he desires, if it is intended to be his, will come to him effortlessly. Neither he nor the desired object, whether a thing or a person, needs to force the conjunction. What you need to do is really very simple: Get out of your own way and just let the godwink happen![1]

Spiritual traditions suggest that our desires are co-created by a transcendent power. Eight centuries ago, the beloved Sufi scholar and poet Jalaluddin Rūmī[2] penned a poem containing a line that still resonates with readers across the globe today. He is said to have given us the axiom, “What you seek is seeking you.” How is it that a Persian poet-mystic said it best eight hundred years ago when he wrote that perennial māntra?

When a man conducts himself according to this māntra, he surrenders to the belief that he’s not alone seeking fulfillment of his own desires or his individual destiny, that fulfillment is seeking him as well. In metaphysical terms, you wouldn’t have a longing or a desire in the first place if some higher power hadn’t inspired it or located it within you.

What Rūmī is restating very concisely is a very ancient and undisputable law of the universe, something that self-help junkies have mistaken for what we have come to know as the Law of Attraction, a popular movement that gets a lot of undeserved attention these days. I abbreviate it “LA” suggesting the abbreviation for Los Angeles, California, one of the capitals of plastic personalities and the haven of myriad fake guru-s; Law of Attraction became widely discussed when the book,  The Secret, was published back in 2006.[3] But Rūmī is far from being the father of popular New Age law of attraction.

Despite the shallowness and narcissism of the Byrnian Law of Attraction, which has become one of those social media–smart phone-age perversions — the basic concept has been around for centuries, even millennia, however. Throughout human history, all cultures have conceived of the notion that that cosmic and universal natural laws; that is, transcendent powers, could be drawn upon to manifest desires and longings, and to attain some form of satisfaction or fulfillment, whether it meant to realize and attain the desired object or to liberate one’s self from the desire or illusion itself.

The underlying mystic principle is that a human being, consciously or unconsciously, attracts events into his life through his energies and vibrational frequencies and resonances. Einstein and Tesla hinted at this in modern scientific ways but when Rūmī wrote the line “what you seek is seeking you,” he was referring to the attraction that occurs between people and objects whose frequencies match — a.k.a. a fundamental law of energetic or vibrational attraction, sometimes referred to as ‘entrainment’ — or, as we might say, they resonate with each other.

The question that the man steeped in western tradition and conditioning, living out western stereotypes of masculinity, and social scripts asks is: “How do I cultivate this kind of trust, surrender to this guidance?”

In this article, I’d like to propose a few ideas to help any man surrender to higher guidance in his life according to this māntra, “What you seek is seeking you.”

Establish a regimen of daily reflection and meditation

Once we start “going to the mat” (practicing reflection and meditation regularly), we stop being under the illusion that our happiness lies in the lap of some external power or person that controls any goal, desire, or longing from attaining fruition or satisfaction. With a regular routine of self-reflection and meditation, you learn to access your ānanda (आनन्द) or fulfillment on a higher level day by day, until it becomes your very nature. When this happens your desires become more fulfillable because their fulfillment becomes natural; in other words, you use your self-awareness and self-knowledge as a way of discerning true fulfillment; your awareness beomes a fulfillment delivery vehicle.

Once you start meditating, you develop an unparalleled access to awareness and fulfillment in the only place you will really find it: within yourself.

Self-focused reflection on who you are, what you are becoming, and what you really want.

Self-reflection, in contrast with meditation, is looking within. When you practice self-reflection, you develop the healthy habit of returning to yourself, which not only enhances your external relations but also your internal relations, which are fine tuned daily through your reflection and meditation practice.

One of the first questions you have to ask yourself is “What do I want?” Follow that question with “Why do I want it?” and a third question — assuming you have a good reason for wanting it — might be “How can I get it?” Naturally, you won’t be able to answer such questions honestly until you can answer the question, “Who am I?”

This is where focus and concentration skills come into play. You see, as long as you hand over control of your thoughts and, when they go to your ego or to some controller outside yourself, you hand over control of your reflection process, which then is no longer yours; the controllers own you.

Furthermore, reflection on these questions should not become work or goal-oriented; the process should remain playful, fun, enjoyable, uplifting. After all, you are becoming acquainted with the real you, instead of the stranger you see every day in the mirror. You are slowly becoming more recognizable to yourself and to your Self.

Try to stay in the realm of desire and longing, reminding yourself that what you seek is also seeking you. Your inmost desire and longing is to be comfortable, truly comfortable with where you are in this moment. Nothing else matters.

Take purposeful and meaningful action; set an intention.

Most people these days just sit and text and sit and chat and sit and wait. Something in them tells them that if you sit and wait, something is bound to happen. It does; you get lonely and bitter. Your dreams don’t materialize when you just sit and wait! You have to take some sort of  action that is purposeful, meaningful, and self-relevant; intentional action. I’m here to guide you to that kind of action. Your happiness does not depend on a job, a boyfriend, or anything other than you. Your bliss already is there for you but you have to mine it; it’s there right now within you; job, boyfriend, relationships, wealth have value only if you are fulfilled.

This is a perfect paradox: the more self-aware and self-reflective you become by focusing on your Self, your inner sanctuary, the easier it is for your desires, longings, and Beloved to find you because you are precisely where your truest desires expect to find you. This is probably so, because once you stop obsessing over every interaction or event or perception, you can stop panicking and running around aimlessly, to stop long enough to recognize your desires and opportunities when they appear to you. Knock, knock![4]

Before I move on in this discussion, let me ask you to ask yourself, “What do I think is seeking me? Next step is to reflect on the difference between that question and “What do I think I am seeking?”

For many of my readers, the Rūmī quote reflects a deep understanding of a the law of attraction; that is, the teaching that your thoughts and intentions draw good or bad things your way, but that modern interpretation is too self-fulfilling, too simplistic, and it doesn’t really capture the real meaning. It has no breadth or depth.

Well, Rūmī didn’t write in English, so we’re saddled with a translation and all translations are suspect. “What you seek is seeking you” is an English rendering of the original Persian text but there’s a slightly different translation of the line as it reads in Persian, where the meaning is more along the lines of ‘What you seek is with you.’ In Homoerotic Yogic Tantra℠ we would say something very close to that: “What you seek is within you.” Seems we’re getting closer.

My two alternatives emphasize that what you’re seeking is closer than you may realize. In fact, it may well be your constant companion without you being aware of it, which is usually the case.

We have to start with knowing the seeker, who he truly is, and this requires self-awareness. In Homoerotic Yogic Tantra℠ as in the Sufi mystic tradition, finding what you desire, what you are longing for, seeking begins with knowing yourself through self-reflection and self-awareness.

Each of us longs to know himself. He longs not just to be finely aware of his own thoughts, emotions, perceptions, feelings, interactions, strengths, and limitations but another part of himself, the ineffable part, the eternal part, the Self, that part of him that is connected to the Source of all existence. Anything, everything you want is there.

Self-awareness is not the same as self-knowledge; attaining self-awareness is one thing, self-knowledge takes a bit more work, and self-realization is the real kicker. It all takes work, commitment, and humility, and the fruits don’t come overnight. This makes it easy for most people to avoid ever getting close to self-awareness, much less self-knowledge and self-realization, because they find it an impossible task to make the time to turn the focus inward — besides, most men are afraid of what they might find there. There’s always work, family, friends, and social media demands to distract them.

But focusing inward may be the key to finding what you seek, at least in the beginning.

I admit that much of what a man seeks on a day-to-day basis is related to the basic necessities of survival. But when things like shelter, food, and security have been met, second level desires can be considered such as career, relationships, better health, and social life, recreational interests.

Somewhere between the first level necessities and the second level desires we find the esoteric, metaphysical longings, let’s call them spiritual longings. These longings are often related to deeper needs, such as:

• a sense of meaning and purpose
• self-actualization or self-realization, or the fulfillment of one’s true potential
• direction, or a path to attainment of bliss, true joy
• a sense of belonging, relationship, connection, with yourself, others, and with a deeper source

Perhaps it would be more accurate to describe these as ‘bridge’ or ‘transitional’ longings because they empower or energize seeker to transition from the 1^st level to the the 2^nd level desires and longings.

The lamp is a common metaphor used in many mystic and spiritual teaching traditions. Some seekers may be more concerned with the physics of how the lamp works, how it functions. Is it working efficiently? Is the wiring safe? Does the design fit the room? But we, as practitioners of the philosophy, spirituality, and science of yogic Tantra, are more concerned with whether the lamp is plugged into a reliable power source.[5]

Now we are faced with the question of how do we connect to an inner, reliable power source? And once we’re plugged in, how do we develop the self-awareness and self-knowledge we need in order to find what we’re really seeking? In other words, it is a question of how we use the reliable power source to power the lamp that lights the path to fulfillment; it’s the same lamp that serves as the beacon guiding the desired, the longed for object to your heart, where it will find you.

Again, I cannot overemphasize that you must have solid grounding in personal and social ethics; you have to be able to effectively discern what is going on around you; I mean you must be able to separate the gems from the junk. Through self-reflection, meditation, self-awareness, and practicing the yogic yama-s (यम) and niyama-s (नियम) you will be able to liberate yourself from the fetters of toxic cultural conditioning, harmful stereotypes, and social scripts that imprison your Divine Masculine Spirit and stifle the inner voice.[6] You’ll be reachable and accessible.

How can you say you want love when you don’t know how to commit to even the most accessible love, self-love? How can you say you want love when you keep setting booby traps for yourself that prevent what is seeking you from finding and engaging you? How can you say you want to love and be loved if all you can do is look at the superficial, without seeing the Divine in the Other? Well, how?

Most spiritual traditions, particularly Yoga (योग) and Tantra (तन्त्र) have no problem describing a clear method and sequence to clear the way for the mystical marriage of two Divine Masculine Spirits, such as:

Reflection and Meditation

There are many, many methods taught for reflection and for meditation practice, and all reflection/meditation becomes personal method over time. For our basic purpose here, let’s just say that meditation is a practice of intentionally quieting your mind, bracketing the outside world, and focusing consciousness. Depending on the type of reflection/meditation you practice, you might be:

• Sitting meditation or meditation in a specific posture called an āsana (आसन).
• Breath focused meditation, called prāṇāyāma (प्राणायाम)
• Sequence meditation, moving through a set of steps or movements
• Māntra (मन्त्र) meditation by reciting a māntra or sacred word
• Nyasa (न्यास),  bandha (बन्ध), mudra (मुद्र) meditation, touching, tightening and relaxing parts of the body
• Engaging in ‘prayer’
• Reflection on blessings or boons received
• Visualizing
• Focusing on the Inner Voice

There is scientific proof that reflection and meditation enhance one’s ability to perceive and acknowledge what is happening within the body; this is called interoception.[7]

Reflection and meditation also allows you to “witness” your experiences, perceptions, emotions, attitudes, and thoughts. When you develop these skills, you have the power to actually transform your perception of your Self.

A particularly effective basic meditation method might use movement, deep breathing, and guided imagery or visualization to help the practitioner focus and concentrate on his physical heart, for example.

Let go of any perceived limitations, illusions, addictions/attachments

Thoughts, beliefs, attitudes, patterns, habits, attachments, etc. are just some of the obstacles that prevent you  from finding what you seek. Learn to identify the obstacles, once you identify them, you name them, and once you name them you have power over them. It is unwise to attempt to suppress them or to ignore them; rather, learn to use the energy you have invested in them to nurture more positive pursuits.

Discernment[8] is not easy, particularly when a man has to be both in the world and of it. If we were all monks living in a closed and orderly community, the task would be far easier. But we’re not monks; we live in a wide world full of paradox, contradictions, diversity, illusions, distractions, attractions, all food for monkey-mind and all with the sole purpose of eating us alive. Being in the world makes discernment very difficult, particularly when a man lacks focusing skills that would allow him to be single-pointed, and thus single-minded, when necessary, which means always and constantly.

You may not be able to do it alone. It may be helpful for you to work with a mentor; if so, you will want to work with a mentor who affirms your spirituality, even if he doesn’t share your own belief or philosophical tradition or orientations. If he practices non-judgment and unconditional acceptance, he is the right choice. If he tries to indoctrinate you, convert you, or push you in a direction in which you are uncomfortable, run away![9]

Don’t curse the darkness, light a candle; find a mentor

Most men feel that it is important, even essential to find a mentor who can provide guidance that is spiritually affirming, and who can support them in their spiritual challenges. I agree. No mentor should try to change you; rather, he should provide you with the wiggle room to make your own decisions, follow his gentle guidance, and transform at your own pace.

When psychospiritual guidance is spiritually adapted, that is, when it integrates spiritual values, psychospiritual distress is reduced, and spiritual well-being increases in men receiving such guidance.

Keep in mind also that a mentor’s value is not only in his spiritual guidance skills but he’s also able to become a valuable asset when you are coping with physical and emotional challenges. He doesn’t do this by providing you with answers but by guiding you to find your own answers, which then become yours; you own your solutions, in other words.

Once a seeker recognizes whatever it is he desires or is longing for, he must enter into dialogue with his mentor; his mentor is a guide and companion on his quest. A popular saying among authentic spiritual mentors its: “There are many guru-s but few disciples.” This is very true everywhere, and this is where the Rūmī quote applies with particular relevance. Avoid any so-called teacher who has to push his program or any teacher who claims to be right for you, or offers a one-size-fits-all program. You may be seeking a mentor but be patient, he will find you. That’s how it works. You will know because what he has to say will resonate deeply within you, and you will feel a sense of sync; you will be in ‘entrainment’ with him. The mentor should be a man, who has already achieved “it” and listens to what he’s learned. Listen and reflect on what he has to say, even if you disagree, even if he says nothing. An authentic mentor’s silence also speaks volumes; his silence means that he is deeply listening to your words and to your own silences, and to voices, to which you may not yet be attuned. His guidance as a teacher or mentor will have a profound effect on your attainments.

The authentic mentor will have many of the following traits:

• He will be mature and have lived experience.
• He will be able to appropriately communicate and share his relevant expertise in ways that resonate with the seeker, his disciple.
• He will lead by example, generally as a servant leader.
• He will radiate authenticity and integrity.
• He will selflessly devote time and energy to the mentoring process.
• He will create growth opportunities in his disciple.
• He will urge experimentation and imagination in the disciple.
• He will provide honest feedback.
• He will be aware of and sensitive to the beloved disciple’s strengths and challenges.
• He will be in a loving relationship with the disciple.
• He will inspire his disciple to feel safe and ready to accept healthy vulnerability and surrender.

It’s best to avoid any extracurricular reading in the subject matter until you have been thoroughly initiated into the Homoerotic Yogic Tantra℠ system, and have completed at least the solo-cultivation Mascul-IN-Touch℠ program cycle. Dāka (दाक) has spent a lot of time preparing your study materials and your practice and exercise modules; you will have little time for other reading. The world is drowning in so-called self-help books written and marketed by fake guru-s and gobbled up by ignorant consumers seeking instant gratification and confirmation of their own misguided patterns. Avoid them at all costs.

By reading such self-help books I have been able to identify the fools of the world.

I am an avid reader and feel that reading and study is an essential part of a man’s evolution to realization but by reading books by people who claim to have been on the path, a seeker does not find the wisdom that a trusted personal teacher or mentor provides.

While books may inspire and motivate, and broaden your perspective, they generally describe one person’s path through the eyes of that one person. Only after you have attained a degree of competence in spiritual discernment will you be able to separate the gems from the junk you may read. Only an authentic mentor can guide you to attaining such powers of discernment. If your mentor assigns readings for you, those readings are right for you.

It is important that you make your own experiences; don’t rely on the experience of others to guide you, unless they’re your mentor’s, and even then question. I hinted at this when I spoke of books and reading, particularly books like Byrne’s The Secret — which was never a secret for at least 5000 years —, introducing the New Age law of attraction, and discussed briefly above.

Many of today’s problems as experienced by the seeker are because the seeker is living vicariously through others’ experiences, and attempting to live those experiences in his own particular context. This simply does not work; the situations are far too complex. The only way a seeker can expect to reach his goal is to follow his inner voice with the guidance of an authentic mentor, not with the guidance of a social media contact or a Facebook friend or a self-help book.

Your life and path is not a lab experiment where you have a hypothesis, and you try to test it, making observations that confirm your idea, and then believing it is true and real, you attempt to apply it and then fail. It may very well be true and real but it may also be an illusion, or worse. It’s inadvisable to accept any external proposition as is; you must be able to discern its truth and reality for you, you may then attempt to apply it, adopt it, and even own it.

The take-home message is that what you are seeking is seeking you. “What you seek is seeking you” can be interpreted in many ways. Looking at this poetic line through the lens of Sufism, Rūmī’s faith tradition, reveals that its meaning may be closer to the phrase, “Everything you seek is already within you.” But that’s a core principle of traditional Yoga (योग) and Tantra (तन्त्र), and is the starting point for every seeker following Homoerotic Yogic Tantra℠ and practicing the Mascul-IN-Touch℠ system.

The path to finding what your heart-mind desires can begin with understanding who you are — beyond your experiences, your diagnoses, and your physical body. It’s a journey where each step is accompanied by a perception, an experience, a narrative. You are empowered by a Divine power grid, think of it as GPS, god’s power system, that provides reliable power to the lamp that radiates the light of enlightenment and true liberation.

You can try to look inward through reflection and meditation, change the patterns that have held you back, and learn from those around you — and find what works for you.

Spirituality is a beautiful thing, and it is liberating; a man turns to spirituality when he’s struggling, and it’s in spirituality that he finds a deeper meaning.

If something in this article resonates with you, seek it more deeply.

[1] “Godwink (pl. godwinks) is an occurrence, event or, personal experience, often called coincidence or attributed to some metaphysical force, so astonishing that it is seen as a sign of divine intervention, especially when perceived as the answer to a quest, a deep desire, a wish, or even a prayer. American author S. Rushnell is credited with coining the term in a 2006 book, Divine Alignment. While I do like some of the neologisms, I do recommend healthy skepticism when reading such books.

[2] Jalāl al-Dīn Muḥammad Rūmī, popularly known simply as Rūmī (30 September 1207 – 17 December 1273), was a 13th-century Persian mystic poet, scholar, theologian and Sufi mystic  Rūmī’s influence transcends national borders and ethnic divisions and the world has greatly appreciated his spiritual legacy for the past seven centuries. His poems have been translated into most of the world’s languages and transposed into various traditions. Rūmī has been described as the one of world literature’s most popular poets and the most quoted poet in the United States, and probably worldwide

[3] Byrne, Rhonda. The Secret. Atria books / Beyond Words hardcover ed. Atria Books; Beyond Words 2018. Byrne’s book introducing the “law of attraction” scam, was launched in the thick of the social media/smart phone age, and it preaches a troubling narcissism and pitches an “I’m the center of the universe” angle that simply restates the misguided ideas of previous so-called self-help pundits. While the previous books may be read to offer well-meant or even reasonable advice for their times and ecologies, The Secret is bloated with disordered clichés, moronic quotes, and superstitious twaddle. It’s one of those insidiously harmful social scripts in a play promoting entitlement and self-absorption; anyone who attempts to implement such advice in real life or takes it seriously as a panacea for life’s challenges is on a path to self harm over the longer term. (See also, The Staggering Bullshit of “The Secret”.)

[4] I caution you not to make the mistake of thinking I am talking about me-enhancement, the entitlement generation, iGen or anything similar. This discussion is not about self-enhancement but about self-awareness, and seeks to affirm the concept of union and unity embodied in yogic and tāntric science and philosophy.

[5] Of course, the ancient sages didn’t have electrical lamps but they did have oil lamps, and the metaphor is still applicable, making the necessary alterations, of course.

[6] The yama-s and niyama-s are the personal and social ethical principles of traditional aṣṭāṅgayoga (अष्टाङ्गयोग) or 8-limbed yoga. The eight limbs are are structured system in which the personal and social ethical principles form the basis for the rest of the system; in Homoerotic Yogic Tantra℠ I teach them as self-standing principles fundamental to the Warrior virtue system.

[7] Now would be a good time to distinguish between reflection and meditation as I am using the terms in this essay. In reflection, the purpose is to engage the mind. Unlike meditation where the purpose is to turn off or dim our thoughts, let go of monkey-mind, in reflection you activate and engage the thinking process. You actively focus and think about something in particular — a goal, challenge, situation, decision, or simply information that you’ve acquired.

There is also a distinction between practice of meditation and practice of reflection within the domain of zen mindfulness. Mindfulness meditation practice helps you to develop concentration and stillness, which allows you to penetrate into a deeper understanding of the nature of reality. Reflection practice gives you insight into your own mind processes. It allows you to understand how you function and provides you with insight into our strengths and weaknesses. It helps you to effectively and meaningfully analyze ourselves and others. When you reflect on your thoughts and perceptions, or on your life, you approach a higher level of self-awareness.

Meditation, on the other hand, has the capability of rewiring the brain so that some neural connections are moderated, while new connections more efficacious ones are created. You see yourself and others from a different perspective. Overall anxiety is reduced, and your capacity to harmonize and empathize is enhanced. Rather than taking every stimulus and perception personally, you become more balanced and rational in your interpretations and responses.

[8] In yogic tāntric terms, discernment is what we call viveka (विवेक), a process of moving beyond raw perceptions (what you think you know) to more refined non-judgmental interpretation of those perceptions (what they really are); in other words discernment leads you to distinguish between the real and the unreal, truth from untruth, reality from illusion, and enables you to separate the gems from the junk.

[9] All change and transformation is accompanied by some degree of discomfort or unease but when I say “uncomfortable” I mean inwardly uncomfortable; something deep within you is telling you that something is not right.

It would be very helpful and generous if you were to leave a comment about your insights and thoughts inspired by today’s text. Please use the Comment feature below to leave your comment/remarks for us to read and reflect on.

Dāka Karuṇā T. (William)
दाक करुणा तान्त्रिक

ॐ शान्तिः शान्तिः शान्तिः ॥
Oṃ śānti, śānti, śāntiḥ ||
Peace to you in body, heart-mind, and spirit!

Of course, if you have any questions or need personal guidance, please contact me.

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man does not have to assume the appearance of a woman or become a woman or act like a woman to reject toxic cultural conditioning, harmful stereotypes, or social scripting or to express his countercultural orientation; all he has to do is become self-aware and reject the fiction of toxic maleness that has been forced upon him by Western culture. He can choose to express his homoeroticism and both the Divine Masculine and the Divine Feminine principles in healthy and transformative ways. The Warrior-in-Balance can be both fierce and gentle; he can be a hero who is equally at ease expressing his masculine or his feminine natures, both in balance.

Don’t you think it’s time to change direction in your life? You don’t want to spend your life as a stereotype, a cipher, or a cast member acting out the script of a third rate play, do you?

Well, at some time in the Orientation Period, I have to ask the men who contact me seeking admission in the Homoerotic Yogic Tantra℠ programs: “Are you a meat puppet of toxic cultural conditioning, living out a stereotype of masculinity, and doing everything according to the social script you’ve been handed. Or are you the incarnation of a Divine Masculine Warrior-Hero Spirit with the task of playfully creating a world in which men can become physically, emotionally and spiritually healthy, whole, responsible, and unfettered, and who can live full, rounded, satisfying lives that are not just good for themselves but good for the others around them?” It’s a very complex question, I know, but if you are of the Warrior Order, the Kṣatriyatā (क्षत्रियता), you know, you feel, you intuit exactly what it means.

When I first heard talk about the gender politics and gender ideologies behind the LGBTQ and the “trans” movements, I didn’t turn my back on it and join the cancel-culture mob promoting it on censorial social media nor the majority labeling it as crazy perverse, I faced it head on and said, “Tell me more!” What I heard was not persuasive, much less compelling, and the word that came up was not weird but hypocrisy. Surprisingly, I did not find the hypocrisy on the part of the majority of homoerotic persons who cultivate the freedom for same-gender/same-sex sensual relationships but in the representations and the propaganda message of the LGBTQ and trans movements that tend to punish those asking them to “tell me more,” rather than enter into reciprocally informative dialogue. Oh, the affectations of the mob!

I wonder what would have become of me and my programs had I assumed that sort of stance vis-à-vis men who questioned the value of Homoerotic Yogic Tantra℠, and why it was so important for them to become healthily countercultural and shed the fetters of toxic cultural conditioning and stereotypes. But then, I didn’t have Silicon Valley woke culture support of programs that promote freedom of the masculine spirit and healthy masculinity — their agenda’s purpose resides in destroying the uniqueness of masculinity and blurring the sacred meaning of maleness —, nor did the social media Community Standards Police, the censors of free expression, appreciate my celebration of the male Beloved nor my rejection of objectifying men by the narcissist–exhibitionists posting their soft and hard porn on social media to the delight of the voyeur community or their closeted consumers.

Rather, I stand amazed, even saddened, that so many ordinary, low-self-esteem men continue to be enthralled by images of sociopathic, narcissistic muscled men who flaunt themselves promiscuously, and frequently sell “fans only” subscriptions for as little as $5 to “see more”, oblivious to the potential to literally ruin their lives. But even worse still, by posing in their jockstraps and g-strings or pushing their bare asses to fill the entire frame, they are not only objectifying themselves but degrading the whole of manhood. Their stupid displays are exactly the male version of the sexual exploitation women have been complaining of for generations. Those men who enjoy looking at such exhibitionist-narcissists are equally guilty and have their own perversion, voyeurism.

The real damage is just postponed, when you think of the frustration and depression they will experience, once the 30s, and midlife hit them head on, and they have to leave the gym to pursue life in the real world and a dead-end job, if they can even land one. Realize one fact: once it’s on the Internet it’s there for everyone and forever. But they’re not aware of that; they’re not aware of anything.

Maybe I am suffering a sort of ‘survivor’s guilt’[1] when I survey the posts and the images of suffering men, including those muscled ‘studs,’ who, yes, are also suffering; they’re suffering in ways different from the ways, in which the ordinary man suffers; the exhibitionists are lonely and have no real identity, and so they bare themselves hoping to be able to market the only thing they consider valuable, something impermanent, something that vanishes quickly over a very short time, but they still want to be received, accepted, wanted, which they achieve but in the worst, wrong ways.

Identity in the 21^st century has become a ‘hot-button issue,’ a neo-religion, but why is it fueled by illusion, dystopia, dysphoria, anger, mobbing, and vitriol? Why so negative? Why has individual reality taken precedence over bedrock issues, and why is there the linguistic battle dominated by the language of Silicon Valley, a language which makes it near impossible for anyone to say what he has to say without fear of suspension, blocking, cancelation, or mob violence? The culture of be this or else. It’s incredibly one-sided.

There is a thinly disguised Marxism in our midst that dictates that power rules, and that human beings in their nature of infinite malleability can, should, and must be molded in the view of whomever holds the utopian or dystopian controls, those with the power. Cower now, submit, or vanish.

The very fact that identity politics[3] is so paradoxically unidentifiable that it has to provide a unique identity for practically any and every human being who is dissatisfied with his identity —let’s call it identity dysphoria —, including his own biology, should convince anyone that the world is locked into developmental stage that froze at the level of a 2-year old, a developmental stage in which identity is highly fluid, a stage where language is stalled at the exclamation ‘No!’ as an affirmation of an uncertain sense of autonomy, and the temper tantrum is the most effective weapon, not because it actually works, but because it is so annoying, so frightening to anyone witnessing it. Now imagine half the human race behaving like a two-year old, and the other half standing by, terrified by the loss of self-control they are witnessing. Be afraid, be very afraid.

Two-year olds like to play games, games like house, mommy and daddy, doctor, and similar role playing, but for the two-year old there’s fluidity, the boy can alternate between daddy and mommy when it suits him. Fast forward 20 years to the now 22-year old who still wants the two-year-old’s fluidity; he wants to be a girl, wants to be called ‘she’, demands that the world accept the identity he wants to assume simply because (s)he says that’s what (s)he is. Identity run amok. It’s all OK because next week he’ll want to be a ‘he/him’ again; it’s so easy to change a profile and a pronoun. But what about the core identity, personality…that’s where the real problem resides. The situation is textbook for sociopathic absence of self-awareness.

One has to stand aghast that a biological reality that worked for several hundred million years, the undisputable fact of biological sex, thanks to compelled speech, has been shelved in favor of individual preference of subjective gender identity — and arbitrary, ambiguous pronouns. The dissemination of this notion and its promulgation even in legislation has wreaked tremendous confusion among impressionable young people; the young have become the sacrificial victims of sinister political agendas. This has become what some have called a psychogenic epidemic, and has increased overall negative emotion to catastrophic levels. Where self-consciousness was once spoken of as a positive attribute of human beings, the new self-consciousness loaded with negative emotion, the experience of guilt, shame, anxiety, confusion; unresolved puberty and psychophysical transformation results in gender dysphoria at best, psychological, spiritual, or physical suicidal ideation or successful self-harm at worst. Add to this mix the problem of male-female physical dimorphism and the perception of body dysmorphia, gender dysphoria, and emotional contagion among peer groups, and the situation approaches critical mass. Remember now that we are dealing largely with young or immatured adults who have stalled at 2-years old psychologically.

Why has this become the problem that it is today? The short answer is toxic cultural conditioning (TCC) and stereotyping, and add to that politically approved, compelled social scripts. For the agendas to work, religion and transcendent spirituality have to go! The solid bedrock of tradition and traditional core values need to be erased and a new foundation of crumbling stone substituted; anxiety, fear, confusion, uncertainty makes any group or population easily controllable.

You see if you are a boy but you are smallish, non-athletic, like creative activities rather than physical activities, like people and cooperation rather than competition, then Western society plants the seed of doubt of your masculinity, you look like a boy but maybe you’re not. Two routes are available: effeminacy or hypermasculinity, both self-destructive mechanisms and both socially mock-worthy. Social media has become the breeding ground for asocial socially anxious people with no conversational ability but loaded with a litany of obsessive thoughts about themselves, and worse, subclinical or clinical narcissism and negative emotion, or borderline anthropophobia[4] or allodoxaphobia[5].

The fact is that most human beings have some level of variability in temperament, a healthy flexibility but that variability does not mean that one’s biological reality is disordered or expendable. At the extreme we have the man who claims to be a woman and who says he feels he is a woman but has sex with women; his claim to be in some bizarre gendered way a ‘woman’ has clearly been disproved! Nor is running away from something like intersexual effeminacy or phallic hypermasculinity into fantasy the way to confront or resolve any disharmony or dysphoria, rather to be mindful and focused, as Homoerotic Yogic Tantra℠ teaches.

And guess what? The social media networks are set up in such a way as to provide a stage for all of this to play out; so that casual subsurface derogatory derisive narcissistic mocking is not only allowed by the so-called Community Standards Police (CSP) — not human supervision but AI algorithms telling you, the human, that you’re violating some other algorithm; no dialogue just a notification —, but staggeringly prevalent on the more pedestrian platforms like Facebook, Twitter, Instagram, TikTok, etc. The rampant epidemic of allodoxaphobia, the fear of others’ opinions, means that if you disagree or offer a contrary analysis, you will likely be accused of harassment or bullying by the Community Standards Police, and warned if not suspended!

The closest example I can think of when illustrating the parody of stereotypical males and females is just that, a parody. Take for example is the fiction genre of the romance novel, most of which are written either by women or for women or both, and in which the men in the novels are nothing like real men, because they are men written for women. The same can be said about women in porn — or for that matter, the men in porn —; they are nothing like real men or women, they are parodies. So why do real-life men and women try to associate with them, even to emulate them? Good question. This is narcissistic delusion in conflict with reality itself.

One of the reasons for this is, well, confusion. A man has complex inherent feelings and sensations that really need to be expressed but he, the man, is told that he should not express them, that there is a laundry list of things that he can express appropriately and only those, or risk being sanctioned. So he becomes psychospiritually confused and feels dissociated from his nature; he is now a neurotic.

One of the aims of Homoerotic Yogic Tantra℠ is to show a man how he can become aware of and accept himself (Mascul-IN-Touch℠), and then how he can meaningfully become aware of and relate to another man (Mascul-IN-Timacy℠). He can be both the fierce warrior and the gentle companion, and the outside world reaps the benefits but doesn’t know why. Homoerotic Yogic Tantra℠ is built upon a bedrock foundation of self-affirming masculine spirituality, masculine self-enchantment.

First, let me state that categorically I do not endorse the pitiful label LGBTQ, because I do not lump lesbians and gay men together; they are fundamentally different. Nor do I conflate lesbian and gay with trans; again, they are fundamentally different. The “Q” is yet another story but it has not yet been clearly defined. The Woke agenda is hypercountercultural and destructive in a very negative way, since it has made demands without the opportunity for dialogue, much less compromise, increasing confusion and anxiety to toxic levels. Men have to create a more nurturing, authentic ecology for themselves.

Second, I believe the artefactual gender dysphoria that had been the bane of a conspicuous minority of men for generations is now the gender dysphoria of all of Western masculinity. The confusion, anxiety, and hate that has emerged from the movements over the past 50 or so years, since the 1970s has reached the most insidious, pernicious, and harmful levels by having destroyed the ability to communicate and erased any sense of tradition and core values, while disseminating epidemic anxiety and confusion, propagating negative emotional contagion among young people and intergenerational warfare. The result has been internecine ideological warfare and a sort of inter- and intra-group cannibalism; it signals the collapse of Western society.

While the mantra is human rights, equality, social justice, the truth is quite different. Blurring or erasing completely the distinctions of male and female, masculinity and femininity, demonizing one while canonizing the other has negatively transformed human responsiveness, emphasizing negative emotion like depression, fear, anxiety, anger, shame and guilt while reducing self-esteem and self-awareness. The result is psychic insult and narcissistic rage, an example of which is what happens when one inadvertently uses the wrong pronoun.

That’s the ecology in which Homoerotic Yogic Tantra℠ and the Mascul-IN-Touch℠ and Mascul-IN-Timacy℠ programs were born and evolved, and the environment in which we have to serve. To be clear, our basic homoerotic yogic Tantra precepts are: the male is distinct from the female, masculinity and maleness is inherently good, healthy masculinity is the healthy balanced expression of the metaphysical Masculine and Feminine Principles, true masculinity is healthy homoeroticism defined as creative sensuality, healthy masculinity must include personal and social ethics. Healthy masculinity is possible only with self-awareness, acceptance of healthy vulnerability, the ability to surrender and to trust. That’s a core principle, a central pathway, the camino real of Homoerotic Yogic Tantra℠.

The self-described gay or bisexual — all human beings are inherently homoerotic — man does not have to express his countercultural persona by trying to emulate a woman or to ‘be’ a woman. The discussion of what a woman is is far beyond the scope of this discussion, and has gone beyond the point of confusion or even reason. Enough said.

Homoerotic Yogic Tantra℠  does not define what a man is nor what a woman is; both terms are highly culturally bound and biologically determined. Homoerotic Yogic Tantra℠ does define masculinity and femininity in terms of the metaphysical Masculine and Feminine Principles and nurtures their expression in the individual in a healthy and transformative way. In this sense, every man can be said — and this has been shown scientifically — to be androphilic, homoerotic, androgynous, bisexual, and in my language, amphibian; in Homoerotic Yogic Tantra℠ we do not speak of either/or but in terms of both/and. This is not a New Age or a postmodern concept or mindset, it is an accepted fact that has been taught and described since ancient times, for more than 5000 years, at least.

While admitting that Homoerotic Yogic Tantra℠ is based on ancient wisdom, that ancient wisdom has been reframed in terms of the needs of 21st century men, particularly men-who-love-men (MLM), men who find satisfying, beautiful, natural healthy expression in homoerotic relationship and engagement based on the principles of classical eight-limb or aṣṭāṅga (अष्टाङ्ग) yoga philosophy, and in the framework of tāntric ritual and transformation.

An unfortunate fact is that most men live in a chronic state of self-ignorance, emotional lethargy, transformation anxiety or general depression. They are hyperaware of the perceived need to embody the stereotype of maleness and masculinity, and they have been made extremely uncomfortable with and constrained by that situation. The depression arises in a man’s inability to live his self-awareness, his nature, which because of cultural conditioning must be suppressed. In other words, the 21^st century Western man lives a life of chronic exogenous neurosis.

So let me ask these questions again: Don’t you think it’s time to change direction in your life? You don’t want to spend your life as a stereotype, a cipher, or a cast member acting out the script of a third rate play, do you? Have your answers changed?

Notes:

[1] Survivor’s guilt is a response to an event in which someone else experienced loss but you did not. It is not necessarily a response to the loss of life, it could also be the emotion experienced at someone else’s the loss of property, health, dignity, identity or any number of other things that are of value to people.

[2] I am referring here to those men who obviously want only to exhibit themselves and titillate the voyeurs on social media, some of whom will actually pay to see more poses or even sexual acts performed by these narcissist-exhibitionists. I am not referring to men who in the interest of good health and longevity engage in regular physical activity, and as the result have a buff, trim, proportioned, and attractive body at any age. Basically, this is a question of balance and proportion, something that is healthy and good, versus imbalance and disproportion, which is unnatural and immoral. The motivation must also be considered: Why is the man engaging in the particular activity and what good is being achieved by his activity? Does his activity promote good or evil?

[3] Identity politics, also commonly referred to as the politics of identity or identity-based politics, is a phrase that is widely used in the social sciences and humanities to describe the deployment of the category of identity as a tool to frame political claims, promote political ideologies, or stimulate and orientate social and political action, usually in a larger context of inequality or injustice and with the aim of asserting group distinctiveness and belonging and gaining power and recognition. (Source: Neofotistos, Vasiliki . “Identity Politics”. In obo in Anthropology. 7 Feb. 2023. <https://www.oxfordbibliographies.com/, last accessed on February 6, 2023)

[4] Fear of other people.

[5] Fear of other people’s opinions.

It would be very helpful and generous if you were to leave a comment about your insights and thoughts inspired by today’s text. Please use the Comment feature below to leave your comment/remarks for us to read and reflect on.

Dāka Karuṇā T. (William)
दाक करुणा तान्त्रिक

ॐ शान्तिः शान्तिः शान्तिः ॥
Oṃ śānti, śānti, śāntiḥ ||
Peace to you in body, heart-mind, and spirit!

Of course, if you have any questions or need personal guidance, please contact me.

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It would be very helpful and generous if you were to leave a comment about your insights and thoughts inspired by today’s text. Please use the Comment feature below to leave your comment/remarks for us to read and reflect on.

Of course, if you have any questions or need personal guidance, please contact me.

Become a Patron of Homoerotic Tantra℠:Mascul-IN-Touch℠ on Patreon!

Click here: Become a Patron!

We’ve joined Patreon and would like to invite all Followers to become a Patron and Support our Work.