The authentic Tantric doctrines of Vatsyayana’s Kamasutra and Kayanamalla’s Anangaranga complement themselves with the Vajroli Yoga and the Panchatattva.

The legitimate Hindustani Kamasutra has nothing to do with certain spurious, bastardized, adulterated type of editions, which, displaying the same title, profusely circulate everywhere, in all the western countries.

This mentioned classic book of the Hindu amatory art is divided into seven parts.  The first part exposes conjointly the impulse of life and the arts and sciences that are of practical use in Sexual Magic.

Those women who have practiced Sexual Magic with a man are considered as instructors of the female beginners.  The female disciple has to acquire seventy-four basic arts.

Subsequently, among these many arts are chanting, music, instrumentation, dance, tattooing, elaboration of beds with flower petals, musical execution with cups containing pure water, mineralogy, science of chemistry, organization of quail, ram, and rooster fights, and techniques of all literary works.  The pupil is obliged to learn magic arts.  Not only must she know how to prepare the diagrams and amorous philters of esoteric efficacy, but moreover, to instruct herself about sortilege and mantras.

In the second part of Kamasutra, the great Hindustani Master Vatsyayana wisely exposes an abundant esoteric teaching about the art of loving, especially occupying himself with something extraordinary, that is, the division of the types of women and men in accordance with the sizes of their sexual parts.

He intelligently presents three types of men who are designated in accordance with their phallus, as:

1. Hare
2. Bull
3. Stallion

In comparison to these males, the women are also classified in three types in accordance with the constitution of their yoni (sexual organ):

1. Gazelle
2. Mare
3. Female Elephant

This differentiation in both sexes gives fundamentally nine amorous combinations, which come to remind us of the Ninth Sphere [Yesod]:

1. Excellent sexual pleasure:

A. Hare with Gazelle
B. Bull with Mare
C. Stallion with Female Elephant

2. Unmatched sexual unions:

A. Hare with Mare
B. Hare with Female Elephant
C. Bull with Gazelle
D. Bull with Female Elephant
E. Stallion with Mare
F. Stallion with Gazelle

The nine possibilities of sexual union are subdivided into three types, in accordance with the size of the sexual organs:

1. The proportion of the same size is indubitably the best.
2. The relationship between large and small organs, among which the enjoyment of pleasure is of the most unfortunate.
3. All of the other amorous relations can be classified as regular.

Unquestionably, the temperament of the consorts displays a great role in the sexual act. These are grouped in three types:

1. Cold
2. Mild
3. Hot

Therefore nine type of couplings are possible in the Nine Sphere, namely:

A. Cold with Cold
B. Mild with Mild
C. Hot with Hot

Unmatched sexual unions:

A. Cold with Mild
B. Cold with Hot
C. Mild with Cold
D. Mild with Hot
E. Hot with Cold
F. Hot with Mild

Among the Hindus, the span of the sexual enjoyment, that is to say, the possibility of a long duration, is not based, for instance, in purely sensual, animal activity.  Rather, it is considered a vital matter that expresses in the performed act a demonstration of a very developed and exquisite culture.  The consort who is not truly educated about the most intimate sexual phenomena is considered deficient. This is what any man is, according to Rasamanjuri, who when in the act of love does not reflect upon what he should or should not do.

By all means it stands out in complete meridian clarity that the prolongation of the sexual enjoyment is divided in three types:

1. Fast
2. Moderate
3. Slow

The secret of God’s happiness consists in the relation of Him with Himself.

From such a relation, in accordance with the law of philosophical analogies, comes every cosmic vehicle, every sexual junction.

Therefore, the sexual act is a legitimate right of the human being. It is the happiness of God expressing itself through ourselves.

Mohammed said,

Coitus is an act even pleasing unto religion if, whenever it is performed, it is with the invocation to Allah and for reproduction with one’s own woman.

The Koran states,

Go and take for a wife a maiden whom you caress and who caresses you.  Do not begin coitus without previously arousing each other with caresses.

The Prophet emphasizes,

Your women are your tilth, so come into your tillage how you choose; but do a previous good act for yourselves, and fear God, and know that one day you are going to meet Him.

Accordingly, with the former thoughts, it is clear that the delightful coitus with the adorable woman is certainly a form of prayer.  In those moments of supreme enjoyment we convert ourselves into collaborators with the creator Logos.  We continue with the radiant and, in every instant, re-creative task of the maintenance of the universe within the mysterious bosom of the eternal Mother Space.

Do as your creator does, as a powerful man in deeds and strength, who has consciousness in what he does. Thus, you will obtain double enjoyment, an increasing seminal liquor, and healthy and strong children.

This is what Mohammed said,

Ten graces bequests Allah to the man who grants his sympathy to the woman with caressing hands, twenty if he presses her against his heart; yet, if his amorous embrace is the authentic one, then he obtains from God thirty graces for every kiss.

Kalyanamalla emphasizes the transcendental idea that the exact fulfillment of the code of love is much more difficult than the intellectual humanoid mistakenly thinks.

The preliminary enjoyments are complicated in themselves.  Therefore, this art must be employed in exact accordance with the precepts in order to arouse the woman’s passion, in the same way that a fire is kindled, for her Yoni to become softer, more elastic, and suitable for the act of love.

A wise author stated,

Anangaranga confers great importance to both components of the couple in that they keep their everyday life from taking on a lukewarm quality, or letting weariness or satiety enter into their relationship, by consummating their love with spiritual absorption and total surrender.  The method of intercourse, that is to say, the love-making position, is denominated asana [posture].

Four variations must be differentiated:

1. Uttana-banda
2. Tiryak
3. Upavishta
4. Utthita

Since the esoteric study of these four Tantric asanas has a complicated content with exclusively pedagogical goals, we will limit ourselves in this present book to specifically transcribing that sexual position named Upavishta.

Upavishta means “seated” position.  Twelve sub-postures are given of this position:

A.    The especially favored position called Padmasana: the man sits on the bed or on a carpet with his crossed legs.  He receives the woman over his legs and she envelops the body of the male with her legs in such a way that her two feet come to make contact with the masculine coccyx (see the graphic).  Thus, the woman absorbs the phallus.
B.    Both seated and during the delightful act, the woman with one hand lifts one of her legs.
C.    Man and woman entwine their hands behind each others necks.
D.    While the woman takes in her hands the feet of the man, he holds those of the woman.
E.    The man takes with his arms the legs of the woman; he lets them repose over the arc of his elbows and entwines his arms behind her neck.
F.    The turtle posture: both of them sit in such a way that their mouth, hands, and legs are mutually touching.
G.    Seated with the legs widely apart, the man penetrates her with his member and presses her thighs between his.
H.    This posture is only executable by a very strong man with a very light woman:  the man places the legs of the woman over his elbows, he then penetrates her with his member, thereafter he oscillates her from right to left.
I.    The same former posture, but the oscillation of the woman is effectuated back and forth.

The oriental Upavishta is marvelous; however, it is unquestionable that we, the Gnostics, are not exclusivists.  It is obvious that in the western world many mystics prefer the following asana:

A.    The woman lies down on the bed on her back, legs widely open, that is to say, opened from right to left, with a low pillow, or without it.
B.    The man places himself over the woman, between her legs, with the man’s face, chest, and belly making direct contact  with the body of the female.
C.    Forehead against forehead, chest against chest, plexus against plexus: all of the corresponding astral centers superposing in order to permit an interchange of magnetic currents and thus, establishing a complete androgyne.
D.    Very slowly introduce the virile member into the vagina, avoiding violent actions.  The movement of the phallus inside the uterus must be slow and delicate.
E.    The coitus must endure at least one hour.
F.    Withdraw from the woman before the spasm in order to avoid the ejaculation of the semen.
G.    The phallus must be withdrawn from within the uterus very slowly and with much delicacy.

When referring to Chinese medicine, Pierre Huard Ming Wong states the following:

“Taoism has other influences in medicine, as is confirmed by reading the compilation of Taoist treatises the Sing-Ming-Kuel-Chen, from the year 1622, approximately.

“Three regions are remarkable in the human body.  The superior or cephalic region is the origin of the spirits that live in the body.

“The pillow of jade (yu-chen) is found in the lower back part of the head.  The so called ‘pillow bone’ is the occipital (chen-ku).

“The palace of ni-huan (this term is derived from the Sanskrit word nirvana) is found in the brain. Known also as the sea of the bone marrow (suei-hai), it is the origin of seminal substances.

“The middle region is the vertebral column, considered not as a functional shaft but as a channel that joins the cerebral cavities with the genital centers.  It ends at a point called the celestial column (t’ien’ chu), situated at the back of the neck, at the hair line.  Do not confuse this point with the acupuncture point that has the same name.

“The lower region includes the region of cinnabar (tan-t’ien). In this location is seated the genital activity that is represented by the two kidneys: the fire of the tiger (yang) on the left and the fire of the dragon (ying) on the right.

“Sexual union is symbolized by a couple: a young man leads a white tiger and a young woman rides upon a green dragon.  Lead (masculine element) and mercury (feminine element) are about to be combined.  As soon as they are united, the young couple cast their essence into a bronze cauldron, the symbol of sexual activity.  However, the genital fluids, particularly the sperm (tsing / ching), are neither eliminated nor lost but can return to the brain throughout the spinal column, thanks to which the course of life is restored.

“The basis of these Taoist sexual practices is coitus reservatus, whereby the sperm that has descended from the encephalon (brain) to the prostatic region (but which has not been ejaculated) returns to its origin; this is designated as the return of the substance (huan-tsing).

“Whatever the objections might be against the truth of this return, it is no less true that the Taoists understood the cerebral dominion over the elemental instincts, which maintains the level of generative stimulation below the threshold of ejaculation.  Thus, they gave new style to the sexual act and a distinct purpose to fertilization.

“Sexual practices have played a great role in Taoism.  The public and collective practices mentioned in the second century disappeared in the sixth century.

“Private practices continued for such a long time that Tseng Tsao (twelfth century) consecrated a section for them in his Tao Chu.

“Indeed, Taoists—and equally so Buddhists—observe continence (that has its basis in sexual magic); however, the first ones considered it as a form of detachment that should take them to liberation, while the second ones (in addition to their longing for attaining the Tao) maintained chastity in order to concentrate, preserve their substance, and live a long time.

“It is possible that in a similar fashion to their respiratory exercises, the Taoists were inspired by the Hindu Tantric treatises.  Some of these were translated into Chinese in the T’ang era and known by Sun Ssu-miao.

“Pao P’u tzu contains a section that is entitled ‘The Bedchamber’ (eighteen chapters) that was printed in 1066 and reprinted in 1307, 1544 and 1604 by Kiao Che-King.

"This data has been taken from texts which have been included in the annals of the Suei by Tamba Yasuyori in his Yi-Sin-Fang (982-984) printed by Taki Genkin (died in 1857).

“In 1854, this medical compendium of thirty chapters containing the secrets of the bedchamber, was reedited by Ye To-Huei (1864-1927) who reconstructed the lost texts, particularly the Ars Amatoria from the Master Tong-Hiuan.”

A great sage stated, “By means of the practice of the Vajroli Mudra, the Yogi makes his Shakti, that is to say the universal revealed sexual energy, in his own accord to flow, so that he will not be the only participant, but also his Lord.”  About the Viparitakarani he stated, “This practice is the most excellent.  It is the cause of the liberation for the yogi. This practice confers health to a Yogi and grants him perfection.”

If we undress the Vajroli Mudra, if we tear the veil of Isis, then the naked truth remains, which is sexual magic, Sahaja Maithuna.

The esoteric Viparitakarani teaches in a clear and precise way how the Yogi can make his semen slowly arise by means of concentration, so that man and woman in complete copulation can reach the Vajroli.

Om! Obeisance to the Goddess, who marvelously adorned resembles a dormant serpent in the svayambhu-linga.  She enjoys the beloved one and others delights.  She is captivated by the wine and radiates like a million light beams.  She will be awakened (during sexual magic) by the air and fire, by the mantras YAM and DRAM and by the mantra HUM.

Chant the former mantras in those precise moments in which the lingam-yoni are connected in the nuptial bed.  Thus, this is how Devi Kundalini, the igneous serpent of our magical powers, will awaken.