The Yoga of Power by Julius Evola

Author:Julius Evola
Language: eng
Format: epub
Tags: Religion/Philosophy
Publisher: Inner Traditions/Bear & Company
Published: 2018-06-01T16:00:00+00:00

MAITHUNA

Having described the role that beverages play in panchatattva, let us now examine the role of sacred sexual intercourse (maithuna), which has been associated with the element ether. It is important to distinguish several planes or levels in maithuna.

First, it is possible to detect some residues of obscure practices that are derived from sorcery rather than from magic. This is the case, for instance, of those rituals in which a man, in order to achieve certain powers (siddhis), attempts to capture female entities (yakshini or dakini). The apprentice seduces and subdues these entities by casting a spell on a real woman and by possessing this real woman in a deserted place, such as a forest or a cemetery. It must be noted, however, that the pattern of these obscure practices is analogous to that of initiatory practices, so much so that the latter could be considered an elevation of the former onto a higher plane. Conversely, the obscure rituals may be considered a degenerated or demonic facsimile of the initiatory practices.

Second, it is important to acknowledge the role of collective orgiastic ceremonies. Some people saw in these practices the survival or the continuation of seasonal fertility rites. It is well known that the agrarian and seasonal interpretation of various ceremonies is an obsession of ethnologists and of some historians of religion. The main and basic purpose of the practice of orgies is a wild de-conditioning of one's being. Some obscure forms of ecstasy are realized through promiscuity, the temporary removal of all inhibitions, and the revocation or orgiastic reenactment of the primordial chaos.

It should be noted that some orgiastic collective ceremonies practiced in Tantrism promote depersonalization and the complete abrogation of all moral taboos. In fact, besides those orgies in which men choose their sexual partners, there are other kinds of orgies in which no personal choice is allowed, and in which the sexual partner is assigned at random. Women "put their jackets in a heap"; each man gets his companion by lot by selecting a jacket out of the heap of the shaktis' garments. His shakti is the woman to whom the jacket belongs.15 If the woman is one's daughter or sister, the rules are not changed and one is supposed to go on with the ritual. In Tantrism one may find the ritualization of sexual orgies to parallel the ritualization of intoxicating beverages. These are rituals practiced by a circle (chakra or rasamandala = "the circle of intoxication or of frenzied emotions") made up of couples. A true vira is exempt from the rule, which applies to lower-level members, prescribing the use of one's wife, and thus he can use any woman he pleases. "Shiva's marriage" is also allowed in this context. This is a temporary union (Shiva is the "patron saint" of all that is out of the norm) with a young woman, which has to be consummated inside the chakra. This union, although not sanctioned by the traditional Hindu marriage ceremony, can be repeated several times. Only pashus are excluded from this practice, no matter what caste they belong to.

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