The tantric concept of the universe is that it exists on three levels: the supreme, the subtle and the corporeal. This is reflected linguistically in three different perspectives: conscious singularity, which is expressed as “I”; duality, which is expressed as “you”; and multiplicity, which is expressed objectively through the use of words such as “that” or “it”.
This linguistic representation of existence also allows us to understand the process of creation as an emanation from conscious singularity. Conscious awareness begins as “I” and it is only once that awareness has arisen can we then recognise a “you”; this occurs internally as well as externally, we often refer to ourselves as “you” in our own internal mental conversations. The contemplation of this internal duality allows us to understand the fluidity of the creative process. Where there is a recognition of similarity, connectivity and unity, the “you” can merge with the “I” or – perhaps more accurately – the “I” expands to incorporate the “you”. However, this process also occurs in the opposite direction – where the singular “I” descends into egotism it begins to perceive difference and separation, whereby the dualistic “you” becomes increasingly objectified, a distinctly separate “thing” or “that”. Some of us may have even objectified ourselves, when looking in a mirror or at an image of our bodies. It is through objectification that comparison and multiplicity occurs.
Much of Tantra is dedicated to reversing this process. When you consider the perspective of another ("it") you realise that your own egotistical “I” can be perceived by that "thing" as a “you”. From this simple contemplation we learn to understand that the singularity of “I” actually incorporates everything – not only our egotistical “selves” but also every other conscious “self” that perceives us. And we know that we must be perceived, otherwise we would not exist at all. By implication, everything that we perceive must be simultaneously perceiving us in return. To put it another way, for us to exist in an empty room, the room must also possess sufficient consciousness to perceive us; both subject and object must be subjectively aware of the other for each to also exist as an object. Consciousness – and the singular “I” – is therefore ubiquitous.
But how can orgasm be used to enhance our understanding of this complex non-dual configuration of existence? Many of the Tantras encourage practitioners to use mantra and breath-control as a means of connecting their embodied selves to the universal cycle of constant creation and re-creation. Perhaps unsurprisingly (given the explanation above), one of the most powerful mantras is the Sanskrit word for “I” – aham. Significantly, this word – signifying conscious singularity – is made up of three separate letters: a – ha – m. Like the word itself, these letters are also imbued with signification; a is the first letter of the Sanskrit alphabet, and therefore represents the originating principle, consciousness in the form of Shiva; ha is seen as representative of duality, as it is expressed with the exhalation of energising breath; m is the first consonant, and therefore comes to represent the solidification of sound and the emanation of objective multiplicity. Consequently, the word aham incorporates the entire process of creation within conscious singularity itself.
Despite this, Abhinavagupta tells us that the most superior mantra is the spontaneous sound of orgasm. This is perhaps because each individual aspect of aham (the three individual letters) can also be vocalised during orgasmic pleasure: the sharp inhale of unexpected bliss (a), the slow exhale of ecstasy (ha) followed by the long groan of content (m). Through contemplation of the tantric structure of the universe, orgasm can become a powerful practice for expanding our own concept of “I”, and therefore reducing both objectification and duality during sexual practices.
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