The Pancatattva Ritual

In the midst of the incessant crackle of the omnipresent, all-penetrating, all-merciful, cosmic Fohat (power of the Logos), terrifying, indescribable and unspeakable carnal temptations naturally arise in the same way as they did for the great Gnostic Patriarch St. Augustine, who had visions of a delightful, naked woman upon the cross.

Thus it is written with characters of glowing fire in the Book of Splendors:

“Real knowledge and wise identification with all the infinite possibilities of sex must not mean for the wise a fall into the world of instincts and illusions, rather precisely such familiarization and profound knowledge will lead us to the realization of our Innermost Self.”

The Initiate who intelligently seeks the extraordinary power of the eternal and creative principle in sexuality passes from domination of the passive to domination of the active in a well understood action that dominates the sexual energies.  This knower is obviously in a position to awaken consciousness through death of the animal ego.

In everyday life we have been able to verify to the point of satiation that those who put aside the question of sex to live the superior life of the heart, considering everything having to do with eroticism as taboo, will sooner or later, suddenly, without warning, experience weariness and despair.

It is clearly evident that the most deeply submerged egos surface; those that previously seemed dormant and lifeless burst into action, and all the spiritual joy achieved with such difficulty becomes an infernal apprehension.

That sublime expectation of “resting in the Divine” then seems suddenly dashed and that which shone as endless harmony is turned into an abyss of vain illusions.

For this reason, those who wish to achieve true liberation must never lull themselves into a false sense of security.

We must learn how to live dangerously from moment to moment, instant to instant.

True, direct, transcendental, mystic knowledge will certainly be impossible as long as one has inner conflicts.

We need to grab the devil by the horns; it is essential that we capture the fiery torch from Typhon Baphomet, the male goat of Mendez.

The esoteric Viparitakarani teaches how, through concentration, the “Yogi slowly raises the semen, in such a way that man and woman can attain Vajroli.”

The woman is explicitly designated as a “saint” during the carnal act. She must also find herself in the position both to transform the fire of her sexual power and to be able to direct it to superior centers of the body.

By making the semen ascend in the body, that is to say, by making it flow inward and upward instead of spilling it, by reverting the drops which the ignorant and profane send to the woman’s uterus, we activate the ethereal flame of the semen; we activate the igneous serpent of our magical powers through which we can and must reduce the animal ego to dust.

In the Ananga-ranga of Kalyanamalla we have found the following Tantric asana:

Uttana-bandha

The man kneels and bends over the woman, who is lying on her back. There are ten generally preferred varieties of this posture.

a) The man positions the prone woman’s legs over his shoulders and joins with her as he leans toward her.

b) With the woman lying on her back, the man places himself between her legs, raising them until they touch his chest, and unites with her.

c) The woman extends one leg on the carpet or bed and places the other one on the man’s head; this position especially stimulates erotic sensations.

d) The Kama-Rad position: The man situates himself between the woman’s legs and stretches her arms out as far as possible with his hands.

e) During the sexual act, the woman raises both legs up to the man’s chest, with him between her thighs.  This is one of the postures preferred by connoisseurs in the art of loving.

f) The man kneels before the woman, who is stretched out on her back; he then puts his hands under her back and lifts her towards him in such a way that she can, in turn, draw him towards her with her arms entwined around his neck.

g) The man places pillows under the woman’s hips and the base of her head so that her body forms an arch.  He kneels on a cushion, and the act is performed in this most appreciated position in which both participants experience the greatest enjoyment.

h) While lying on her back, the woman crosses her legs and lifts her feet slightly.  This posture vividly rouses love’s fire.

i) Lying down on the bed or carpet, the woman places one leg on her companion’s shoulder, keeping the other outstretched.

j) With the woman lying on her back, the man introduces his penis and then lifts the woman’s legs, laying them on his shoulders, and closely hugging her hips.

As stated in the Viparitakarani:

“This practice is the most excellent one, the cause of liberation for the Yogi; this practice brings health to a Yogi and grants him perfection.

“The Vira-Sadhaka or Heruka considers the universe itself as the place of liberation.  He knows how to live wisely, with his sights set on infinite truth.  He is above suspicion and reproach.  By the evidence of ‘Saham’ (‘I am’ the power, without a doubt penetrated by that power) he is free from all ties to Samsara, master of his senses, proceeding to the Pancatattva Ritual.

“The word Pancatattva designates the five elements: ether, air, fire, water, and earth.  They are considered to be the diverse principles of the manifestation of Shakti (Kundalini).  Cosmic power is contained within the five of them and the Vira-Sadhaka carries out the task of resurrecting the primary nature of those elements as an “act of power” so as to advance towards the first-born of creation, Shiva Himself.”

By all means, it stands out with completely dazzling clarity the intrinsic necessity for a gradual ascension toward the transcendental origins of universal life.

Such an ascension is going to have as its base the organic nature of the Pentad.

With respect to the organic subject, ether is encountered as being closely related to woman or to sexuality (Maithuna); air to wine* (Madya); fire to meat (Mamsa); water to fish (Matsya) and earth to grains (Mudra). [*  - The author clarifies below that the “wine” used in White Tantra is always unfermented; in other words, grape juice.]

Thus, by the intelligent enjoyment of the five “M’s” (Maithuna, Madya, Mamsa, Matsya, Mudra), that is: woman, wine, meat, fish, and grains, we invoke the power (Shakti) of the elements, bringing it to the present within ourselves here and now.

The Pancatattva makes Shakti-Puja possible.  In other words, this was the Gnostic cult to the Divine Mother Kundalini Shakti.

The wonderful sparks of Maha-Kundalini are found within all the properties of Nature’s five elements.

We urgently need to turn these sparks into flames within ourselves.

Unquestionably, even when the hidden Inner Divinity is not found within the intellectual animal mistakenly called human being, it consciously extends its innermost energy through the ritual Pancatattva with the clear purpose of helping the Essence in the process of awakening...

We must know clearly that the five elements are diverse forms of one power, and therefore, they attempt to attract the life within the Innermost Being in order to unite it with the external life, the immanent with the transcendent, so that the Being recognizes itself in the here and now.

We need to learn to live intensely from instant to instant in the world of the five elements.

Karma Yoga, the path of the straight line, has its foundations in the law of the scale.

How can we exercise power with supreme mastery over the Akashic Tattva without Sahaja Maithuna (Sexual Magic)?

According to Indian tradition, Ramakrishna had Sarada Devi sit on the throne of the Divine Mother within the temple.  At the same time, he began to sing the hymn to Devi Kundalini with the ancestral ritual ceremony, which culminated in the famous Shorashi Puja, the adoration of woman. He and she achieved Samadhi during the Maithuna... In this way one reaches the point of exercising all power over the Akashic Tattva.

It is written with words of fire in the book of splendors that the power of the Solar Logos is not found in the brain, the heart, or in any other organ of the body, rather exclusively in the sexual organs, the phallus and the uterus.

In no way whatsoever would we be able to develop the Akashic powers in our innermost constitution if we made the mistake of fornicating, committing adultery, or hating sex. “All sin will be forgiven except the sin against the Holy Spirit... (sex).”

Once, upon finding myself outside of the physical body, I asked my Divine Mother Kundalini the following question: “Is it possible for anyone in the physical world to achieve the realization of the Innermost Self without Sexual Magic?”

The response was both terrible and shocking.  “Impossible, my son, that is simply impossible.” I was deeply impressed and moved in the innermost depths of my soul...

What can we say about the Vayu Tattva, the element of air?  What is its relationship with the fruit of the vine?

Obviously, no drunkard can possibly acquire the marvelous powers of the Vayu Tattva...

It is clearly evident that pure unfermented wine is used with success in the ritual of Pancatattva...

By what method or manner can we acquire the miraculous igneous powers of the Tejas Tattva if we make the mistake of renouncing the carnivorous element?  Unfortunately, the human multitude either becomes radically vegetarian or turns almost cannibalistic.

What can be said about the Apas Tattva and its formidable powers?  It is obvious that the secret which allows us to control storms and walk on water is found in fish.  Unfortunately, people either hate seafood or eat too much of it.

How can we conquer the powers of the prithvi Tattva, the earth element, if we hate cereals, vegetables and plants or if we misuse them?

From the aforementioned, it follows that all the elements, of the earth as well as the flesh, are in essence absolutely pure.  When the Vira enjoys pleasure without the slightest hint of a personal nature, the primitive cause of the cosmos, the world of phenomena, the world of Maya, is revealed in sex.

The Tattvic currents, which are encountered in the cosmos in harmony with structural forces that produce the evolution and devolution of the universe, are manifested as a boundary of creation and the first-born of Nature in such a way that it raises an immense potency and transforms the willpower of Vira who proceeds to blaze on the live coals of Maha-Kundalini.

The sage Waldemar wrote in one of his books:

“Prana, the sixth fundamental force, not only has an effect on man, but is the vital principle of every being existing in the universe.

“Prana is that which is called the breath of God and which provokes vital manifestations in organisms.  Through the enjoyment of the five elements of the Pancatattva Ritual, the powers become activated, so to speak, in order to ignite in the sixth principle, in the constitution of beings, that is to say in the Lingam-Sarira, the Ethereal body.

“If we pay attention, as we must, to the true nature of the will awakened by this scintillation in order to capture it with an alert consciousness, not only with the imagination but within our entire innermost Being, rapture of a transcendental order is then realized.”

Unquestionably, the sparkle of the wine, the woman, the meat, etc., after having spun the chakras of the vital body, come to activate the superior forces of the Soul: Atman-Buddhi-Manas.

“In order to transcend the dark mass of Tamas (latent power) in its chaotic and inert state, special moments of ecstatic emotion must be provoked.  The individual goes ‘outside himself’ to a certain extent, and here the resources of wine and the sexual act play a decisive role.”

This “going outside oneself,” when understood correctly, is an entering into the force of the elements.

Tattvic currents encountered in the cosmos are obviously subordinate to Shakti, to the power.

Once the power of the five elements is registered in the living depths of the soul, it is clear that we become masters of the Tattvas.  Then if we so desire, we can immortalize the physical body, pass through fire without getting burned, walk on water, calm or unleash storms, float in the air, unleash hurricanes, pass through any rock or mountain from one side to another without being harmed in the least, pronounce words which paralyze or charm venomous snakes, etc.

Om! Obedience to the Goddess, who resembles a marvelously adorned serpent sleeping in the Svayambhu Linga, she enjoys the beloved and other delights. She is captivated by the wine and radiates like a million rays.  She will be awakened by air and fire, by the mantras Yam and Dram and by the mantra Hum [during Sexual Magic].

Great imagination must be employed in the pronunciation of the mantra Krim.  One must breathe energy into it and transform it into a magic force.

This mantra is not only used in Sexual Magic.  It is evident that it forms a living part of the whole Pancatattva Ritual.

When drinking wine or eating meat, fish or cereals, the Gnostic Vira pronounces the mantra Krim, intensifying his imagination in such a way that the whole universe seems to overflow with the blessed Goddess of the world.