The Trigger of Orgasms
By Kevin Williams, 2014
Many people are surprised to learn that NDEs and out-of-body states can be triggered by orgasms. Scientists know that the largest sex organ of the human body is the brain. Human brain wave patterns show distinct changes during orgasm which indicate the importance of the brain’s limbic system in the orgasms. Male and female brains demonstrate similar changes during orgasm, with brain activity scans showing a temporary decrease in brain activity of large parts of the cerebral cortex with normal or increased activity in the limbic areas of the brain.
Research has shown that the emotional centers of men’s and women’s brains also deactivate during orgasm, but to a lesser extent than in women. Brain scans on both sexes have shown that the pleasure centers of a man’s brain show more intense activity than in women during orgasm according to Judith Horstman in her book, The Scientific American Book of Love, Sex and the Brain. Traditional Eastern sexual rites, called Tantra Yoga, may have emerged from early Hindu Tantra as a means of triggering biochemical transformations in the body to create a heightened states of awareness in both partners achieved by “kundalini energy.” Continue reading
Early doctrines regarding the chakras
The idea of the subtle vital force (prana) and the channels along which it flows (nadis) appear in the earliest Upanishads (7th-8th century b.c.e.).
The heart was said to be the centre of the 72,000 nadis or subtle channels, and the place into which the senses are withdrawn during sleep. As with many ancient civilisations (e.g. Egypt, Homeric Greece), the heart was also considered the seat of waking consciousness.
But it was only in the later Upanishads – the earlier of which were composed somewhere between the 2nd century b.c.e. and the 2nd century c.e. – reference is first made to basic Tantric concepts such as chakras, mantras, and so on.
The Brahma-Upanishad mentions the four “places” occupied by the purusha (soul): the navel, heart, throat, and head. Following common tradition, each place is characterised by a particular state of consciousness: the navel (or the eye) waking consciousness, the heart dreamless sleep, the throat dreaming, and the head the “fourth” or transcendent state. Continue reading
Lataif-as-Sitta (“the six subtleties”, singular: latifa) are psychospiritual “organs” or, sometimes, faculties of sensory and suprasensory perception in Sufi psychology. They are thought to be parts of the self in a similar manner to the way glands and organs are part of the body.
Drawing from the Qur’an, many Sufis distinguish Nafs, Qalb, Sirr, Ruh, Khafi, and Akhfa as the six lataif. Similar concepts in other spiritual systems include the Dantian mentioned in Chinese traditional medicine, martial arts and meditation, the sephiroth of Kabbalah, and the chakras of Indian Tantra and Kundalini yoga.
Among Sufis development involves awakening spiritual centers of perception that lie dormant in every person. The help of a guide is considered necessary to help Continue reading
Lung (Tibetan: rlung) is a word that means ‘wind’ or ‘breath’. It is a key concept in the Vajrayana traditions of Tibetan Buddhism and as such is part of the symbolic ‘twilight language’, used to non-conceptually point to a variety of meanings.
Lung is a concept that is particularly important to understandings of the subtle body and the Three Vajras (body, speech and mind). Tibetan medicine practitioner Dr. Tamdin Sither Bradley provides a summary:
The general description of rLung is that it is a subtle flow of energy and out of the five elements (air, fire, water, earth and space) it is most closely connected with air. However it is not simply the air which we breathe or the wind in our stomachs, it goes much deeper than that. Continue reading
Chakras play an important role in the main surviving branch of Indian Vajrayana, Tibetan Buddhism. The chakras play a pivotal role in completion stage practices to attain Buddhahood.
The Vajrayana system states that the central channel (avadhūtī) begins at the point of the third eye, curves up to the crown of the head, and then goes straight down to the lower body. There are two side channels, the rasanā and lalanā, which start at their respective nostrils and then travel down to the lower body. The apāna vāyu governs the lower terminations of the three channels.
The lower end of the central channel ends in the rectum. The lower end of the lalanā ends in the urinary tract. The lower end of the rasanā channel emits semen.
The side channels run parallel to the center channel, except at locations such as the navel, heart, throat Continue reading