Tantra Yoga Secrets by Mukunda Stiles, edited by Chinnamasta Stiles
Eighteen Transformational Lessons to Serenity, Radiance and Bliss

The practice of Tantra Yoga is considered to be the highest and most rapid path to enlightenment. Master teacher Mukunda Stiles offers 18 lessons in Tantra Yoga, a practice of transformational self-healing in which we can deepen awareness of our bodies, their energy forces, and the connections to the natural world around us and those we love. Chinnamasta Stiles, his consort, edited this book with him. 

The Tantra tradition includes a vast range of practical teachings leading to the expansion of human consciousness and the liberation of primal energy. By heightening their awareness to this connective energy readers will learn to embrace and develop a higher level of intimacy, the heart of Tantra. Stiles explains this intimate and life-changing practice with grace, structure, and clarity -- an easy-to-follow Tantra Yoga workshop in book form.

Tantra Yoga Secrets will empower readers to overcome emotions, gain new knowledge, and live a more fulfilling spiritual lifestyle.

"Preserving a deep spiritual lineage as well as appreciating the natural world, Mukunda Stiles offers a practical guide presenting useful tools to assist the spiritual seeker in achieving a profound transformation rather than superficial change. Anyone seeking self-awareness will benefit by following the step-by-step asana and meditation practices from this ancient path. I feel honored to have Mukunda in my life as he teaches on this Earth."
​ - Ma Jaya Sati Bhagavati, Kashi Ashram, Founder of Kali Natha Yoga

​"One of the beauties of Tantra is that, ultimately, each individual is in charge of setting a goal, achieving it, and evaluating that achievement. Tantra is an experimental discipline, and those who follow the path of Tantra must carefully integrate each experience until experiencing itself is perfected, by uniting the experiencer with the Self. These lessons provide a system of practices that can, when employed with determination, concentration, and discernment, open doors into rewarding perceptions of reality."
- Robert Svododa, B.A.M.S., Ayurvedic 
​Physician, author, Aghora, Ayurveda Life Health and Longevity

CHAPTER 1Lesson 1: The Energy Body and Tantrik Practice

With Great Respect and Love, I HonorMy Heart, My Inner Teacher.
The secret of success in yoga is given in the Yoga Sutras I, 12: persistent and earnesteffort over a long period of time and dispassion from the results of that practice. Know thatthese lessons are for the purpose of moving through what the practices bring up, andpersistently coming home—to your own True Self. If you persist in this spiritual tradition,all forms of your energy will be experienced as spiritual energy.

The Tantrik Yoga Tradition
Let us consider the relationship of Classical Yoga and Tantra. Written around the time ofChrist, Patanjali's Yoga Sutras offer this simple definition of Classical Yoga: "Yoga isexperienced in that mind which has ceased to identify with its vacillating waves ofperception." These waves are, in essence, prana. Tantrik Yoga seeks to attaincommunion by resolution of the states of mind into a singular form of prana. Yoginis findand eventually live in this stress-free state. Yoga seeks this state of equanimity and peacethrough mastery of the myriad forms of distraction that veil the preexisting True Self.
Whereas Hatha Yoga attains this through stillness of breath as prana and Mantra Yogathrough mastery of the mind as pranic sound vibrations, in Tantrik Yoga it is the polaritiesof Shiva/Shakti that are resolved into Communion.
Tantra has been greatly misunderstood, particularly in the West, where it is perceivedprimarily as sacred sexuality. This view is what I seek to transform with this book, so thatthe reader will not only understand but experience the wholeness of this path tocommunion. While Tantra does work with pranic energy, this energy is not merely sexual;it is the underlying energy of all forms of life. The key is to resolve all differences into theexperience of spiritual reality. From this experience of unity arises a plethora of namesand forms of sadhana that are the methodologies of communion. It is the communion thatis important, not the discernment of their differences. Ultimately all spiritual practicesreveal spirit as the fundamental ground of being and consciousness as the essence of themind.
In the Vedic tradition, there are four arenas of life that must all be fulfilled in order toexperience a meaningful life. The four areas are:
• Pursuing righteous duties (dharma)
• Abundance and wealth (artha)
• Sensual and sexual pleasure (kama)
• Spiritual liberation (moksha)

A balanced life depends on this foundation and leads to a peaceful existence, ultimatelyallowing one to meet death with contentment. Tantra as a yoga path can provide themeans for fulfilling your destiny. The yoga texts point out that help is needed in threeforms: reading and reflecting on a spiritual text, clarification of the mysteries revealed fromthat text by a spiritual teacher, and enhanced devotion to your chosen deity.
According to the first text on Classical Yoga, Patanjali's Yoga Sutras, the purpose of life isthe dual experience of enjoyment of worldliness and spiritual liberation. This arcanespiritual classic is poignant to the level of being terse in its 196 aphorisms. The samemessage is delivered in three sutras; no other topic is addressed with such deliberation.
The seen world has the qualities of luminosity, activity, and stability.
It is embodied through the elements and the sense organs.
It exists for the dual purpose of sensory enjoyment and liberationof the Self. (II, 18)
For the sake of the Self alonedoes the seen world exist. (II, 21)
The mind accumulates countless desires,although it exists solely for the sake of being closeto the True Self. (IV, 24)

Self-realization is accompanied by one of two lifestyles: the renunciate path and thehouseholder's path. The one renounces worldly activities and is celibate, while the otherengages in fulfillment of worldly desires. Regardless of the path chosen, the sattvic(harmonious) way of being is predominant. The quest for sattvic balance needs to beforemost in our minds.
Sattva is the balanced state of mind, body, and prana that we wish to promote in all ouryogic practices. Within this context, tamasic (lethargic) energies need to be stimulated orexpressed to become sattvic. Rajasic (overactive) energies need to be somewhat sedatedor neutralized to become balanced. In the highest expression of sattva, your energies willbe elevated to a higher-dimension (kosha) expression. This will lead to finding Spirit in allyour activities as the Tantrik process evolves all dimensions of pranic energies; over time,they will permeate all the dimensions. More on this in lesson 3, where I explain the Tantrikview of subtle anatomy.
The details of the Tantras are given in Shiva, Shakti, and Buddhist texts dating from the9th century. Among them are:
• The Kularnava Tantra, which deals with concentration on the chakras and thesupernatural powers (siddhis) that result
• Satchakra Nirupana, by Arthur Avalon (published under the title The Serpent Power), atext of Laya Yoga and Kundalini Shakti that explains the chakras
• Mahanirvana Tantra, which covers both socially acceptable (White Tantra) worship of yourchosen deity and unorthodox or (Red) Tantrik practices
• Vijnana Bhairava Tantra, a text of non-dual Kashmir Shaivism, as taught by my ownspiritual teacher.

Hatha Yoga becomes more tantric by its mastery as the physical disciplines aretransformed into energetic disciplines; this is expounded in texts like the Hatha YogaPradipika, Gheranda Samhita, and the Shiva Samhita, which date from the 14th to the18th centuries. These texts are very Tantrik in nature, citing the ways in which the physicaland subtle bodies may be transformed to create an experience of your Self as being madeof an energetic blissful body, flowing with amrita, or nectar.
Tantra is complementary to Ayurveda and Classical Yoga practice. While Ayurveda ismainly a science of health, and Classical Yoga is a spiritual science, Tantra is a bridgebetween the two. The word Tantra comes from the word's root tan, meaning "energy," andtra, which means "to transform." The foundation practices of Tantrik Yoga heightenawareness of your energy body, elevating your prana to spiritual consciousness. Tantra'steachings focus on the energy body (emotions and mind), which is composed of thechakras. Distinct from neurological plexuses like the solar plexus, the chakras are theenergy centers of desire.
Yogic anatomy depicts five dimensions. Most contemporary yoga practices onlyincorporate asana, which is one limb of the comprehensive eight-limb system. Thesepractices serve wonderfully to transform the physical dimension, the first kosha. TantrikYoga is a spiritual practice for the transformation of each of your koshas, or multi-dimensions(see Stiles, Structural Yoga Therapy, pp. 43-46), through yogic energypractices. In contrast, Classical Ashtanga Yoga's teachings described in Yoga Sutras II,28-55 focus on transforming the two most subtle of these dimensions (the wisdom andbliss body). Tantrik Yoga focuses on the next two dimensions (mind and pranic body).Ayurveda, the traditional medical system in India, emphasizes optimal health andlongevity through lifestyle. An integration of these three systems, as described in my bookAyurvedic Yoga Therapy, can create optimal well-being and a spiritually empoweredPresence.
Ayurveda describes a biological energy system composed of three doshas or primalelements that are fundamentally unstable. They are vata (a combination of the elementsof air and ether), pitta (water and fire), and kapha (water and earth). While Ayurvedaseeks to harmonize these doshas, our efforts are unlikely to produce long-lasting benefitsdue to the fact that the doshas—by their very nature—do not retain stability. Therefore,our efforts need to be daily and seasonal, adapted to the individual's constitutionalmakeup, so that the efforts made produce an underlying stability over time. Then, insteadof reacting to stress with more resistance, the resulting deeper stability will not interpretlife as stressful.
Vata is the gross substance from which Yogis develop prana (life force). Similarly, thegross material for creating tejas (spiritual luminosity) is pitta, and from kapha we developojas (spiritual juices). These qualities, when refined, contribute to human evolution. In allthese three systems—Ayurveda, Yoga, and Tantra—to advance is to sustain theexperience of the all-pervasive prana, as its stability purifies our experience of the serenemind encountering its Lord, the inner Self. In a similar manner, we speak of refining themind through the development of insight and discrimination, so that we can use thephysical body more efficiently.
Tantra has two major forms; the primary form is for deepening the connection to yourinner Self (White Tantra) with personal practice. The other forms build on that foundationof self-transformation. From a consistent personal practice, you can share your evolvingspiritual and sexual energies with your spiritual partner to help bring you both into betterrelationship with your beloved via Red or Pink Tantra. Red Tantra encourages fulfillmentof sexual energies with prolonged intercourse. In contrast, Pink Tantra promotesprolonged energy expression without intercourse. With grounding in the former (WhiteTantra), the latter (Red or Pink Tantra) becomes more accessible. These practices areappropriate only for people who are courageous and committed to enhancing theirspiritually focused lives through developing meditation and intimacy skills.

Seeking Energy with Yoni Mudra
The hallmark experience of Classical Yoga is slowing the mind, gradually bringing it to astill point. The key is the practice of pranayama, the literal meaning of which is "regulatingthe movements of prana." In the Yoga Sutras, third limb (or anga), asana is described as ameans to "stilling the body" and being free of the disturbances the body has due to duality(II, 46-48). By becoming indifferent to moderate changes in temperature or notmanifesting their desires quickly, Yoginis discover that subtle physical and psychologicalchanges leave them serene (sattvic). This serenity evolves from balancing prana; whenstabilized and consistent, a subtle form called mudra is generated. Pranayama evolvesfrom prana into a more stable form of mind or mental energy. Similarly, as we deepen thatstability to create a mudra, a durable form of prana awakens. This generates mudra,which are the techniques for the fifth anga, pratyahara. Pratyahara is the withdrawal ofprana from the sensory objects so that the mind rests in the True Self.
I would like you to begin and end each Tantrik and yoga practice session with the yonimudra, done by placing your palms downward, flat on your lower abdomen, so that yourthumbs align straight across, with fingers together so that your forefingers touch, making adownward-pointing triangle in the space between your hands.
The pelvic bones resemble the physical shape of the yoni mudra. For self-healing and asa foundation for connecting with your prana, I recommend you deepen this energy patternby placing your hands frequently in the yoni mudra. It is especially beneficial to do thisafter Hatha practice, as it evolves into Tantrik energetic bodywork. (In lesson 6, you willlearn this technique to heal yourself and others.) Focus on directing your energies to comehome from the extremities to this sacred shape (yoni, or Source) beneath your hands.This shape is the archetype of the feminine energy of receptivity. Follow your sense of theenergy for some time, connecting to your energy until it feels steady. Then lower yourhands to your four pelvic bones (the two iliac bones at the outer upper pelvis and the twopubic bones at the lower center) with a moderate pressure to receive the rejuvenatedenergy and store it into your pelvic bones and cavity. You may find that, in moving thehands lower, you need to support your elbows with pillows or a yoga block for comfort.Others find that bending their knees works best. Practice asking for guidance; it will surelyawaken if you persist. Follow what comes and if you wish feedback from me as a spiritualmentor, you may email me with me the results of your experience.
The optimal time for this practice is at the beginning or end of your day, just on awakeningor getting into bed. It can be done seated in bed or lying down. The morning practice willcharge you up for an active day and the evening practice will help you dive into a deeperstate of rest to rejuvenate you more thoroughly. It is especially beneficial at night if you arefatigued or have difficulty getting uninterrupted sleep.

Yoni Mudra Practice
Do a body scan by sending your breath's wave throughout your torso (for details on thisbreath, see Structural Yoga Therapy, p. 53). Continue this for some time, then askyourself to identify what are the strongest sensations that you notice. Place your handsthere to feel the "currents of sensation" that may arise. Whatever you experience is yourenergy body. There may be an emotional, mental, or kinesthetic component to thesensations. Disregard analyzing it; just feel it and be with it.
If the current feels to be moving, identify the direction of the movement and encourage itto go the way that is most naturally arising. Follow the "currents of sensation" with yourmind. Normally in yoga class, we end with savasana, hands and legs wide—a "posture ofletting go." But now I encourage you to put your hands on the area of your body that youare breathing into and narrow or close your legs to assume a "posture of receptivity." Asthe sensations move, let your hands follow prana, the "currents of sensation." Continue aslong as the energy pattern is moving. At first, do no more than five to ten minutes of thispractice. Once you develop a consistent regular practice, it can be longer. Learn to bothgive and receive your pranic energy. This can be done from torso to hands, and viceversa.
If the sensation is not moving, identify how large an area it encompasses and get a three-dimensionalperspective of its height, width, and breadth. Breathe with the intention ofdirecting your attention throughout this area. Find out whether factors like pacing, volume,or intention of the wave-breathing pattern create a change in the sensation of this region.In doing this, let your whole body participate in the breathing, so that the subtle waves ofsensation reach your inner skin. Open all you can without effort. Always remember torelax your effort until you find a naturally arising level, then you will be moving to deeperlevels.
When the sensations feel complete, bring your hands to your heart while encouragingyour heart to open and receive the currents of pranic sensation. When that calms andsettles, place your hands in the yoni mudra where it feels most natural to conclude thesession. Remain here until you feel a rejuvenation of your energy.
Remember to persist in your practice, yet stay detached from expecting specificoutcomes. Tantra is a personal spiritual practice. When you feel complete with this lesson,read the Dialogue with Mukunda that follows before moving on to lesson 2.
With Great Respect and Love, I HonorMy Heart, My Inner Teacher.
Dialogue with Mukunda
Student: I understand that we begin with our hands in yoni mudra placed on the lowerabdomen. When the exercise states to drop the palms down to where the pelvic bonesmeet, do we keep our hands in the yoni mudra or overlap our palms so that the center ofthe palm is directly over the "actual yoni"? If so, is a certain palm better than the otherenergetically to have against the yoni? I find that keeping my hands in the mudra is moredifficult than just doing the palms.
Mukunda: Yes, let your hands stay in yoni mudra in all placements if at all possible. Theremay be a need for a cushion under your elbows to help you maintain the hand position. Insome cases, the hands just don't stay together when reaching for the lower placements. Ifyou find it convenient to place your hands on top of each other, that is fine; just keep theintention of forming a yoni triangle shape with your hands or energy field. Best would be tokeep your left hand on your body if they are overlapped.
(Continues...)Excerpted fromTANTRA YOGA SECRETSbyMukunda Stiles. Copyright © 2011 Mukunda Stiles. Excerpted by permission of Red Wheel/Weiser, LLC.
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