The Various Disciplines of Hatchie Ryu Ninpo

Taijutsu

In Hatchie-ryu Ninpo, "taijutsu" refers to the fundamentals of efficient body movement- proprioception, sensitivity to environment and other people, etc. This provides the student with the foundations needed for stealth techniques as well as extending to the fighting arts and unarmed combat, which itself also incorporates kyusho (knowledge of anatomy and vital points), tuite (grappling), and atemi waza (striking) along with an array of throws and take-downs. The later are largely derived from Aikido and Judo, and their effectiveness relies largely upon effective leveraging and sensitivity to the opponent. Thus our taijutsu training incorporates tui shou, better known as "push hands" drills which become more random and aggressive as the student advances. It also involves a lot of exercise to train the student to shift their center in order to appear light or heavy at will, which allows for things like walking and leaping silently (by shifting up) and, of course, the all important "rooting" principle (shifting down) which makes one harder to throw while increasing the efficacy of your own throws.

Weapon arts

The historical shinobi (aka "ninja") are perhaps best known for their vast array of uniquely specialized weapons and tools. As a modern school that focuses on practical self defense and skills development, as opposed to the fantasy of what it is to be a "ninja" or the vane attempt at perpetuating a "lineage" which cannot be substantiated, Hatchie Ryu Ninpo draws from the historical to create modern adaptations of traditional weapons, as well as incorporating both modern weapons, and a few from other schools which may serve the modern practitioner well.

Kayakujutsu

"The art of gunpowder" is counted among the Ninja Jūhakkei or 18 disciplines of the Togakure-ryu of Bujinkan (another modern school of ninjutsu) so it is hardly a break from tradition that students of Hatchie-ryu Ninpo are encouraged to undergo proper training and certification for modern firearms, and to acquire the necessary licensing to carry such when they are legally allowed to do so. They are also trained in effective techniques of disarming a gun-wielding assailant, and to use these ONLY when there is no other choice. No amount of money or possessions are worth your life.

Hojutsu

This is the actual "gun art" and the only legally feasible part of kayakujutsu for modern use, as the former would also include things like artillery fire, bombs and grenades. Hojutsu focuses on what we call "small arms" which includes rifles, shotguns, pistols and revolvers. Anything that can be carried and operated by one person on foot. Hatchie-Ryu Ninpo was founded by a certified gunsmith, so intimate knowledge about firearms is conveyed to students who make it to this level of the program. Not only are the inner workings of different types of firearms revealed, but students also learn how to maintain and modify firearms safely and correctly. Finally, there are techniques for things like improving accuracy, managing recoil, or increasing rate of fire while staying on target. Truly, the hojutsu syllabus is so in-depth that it could constitute a separate class unto itself.

There are situations where one may not be able to legally carry a firearm, or where it would be ill-advised to draw one, much less use it, even in self-defense. For these reasons, and in the spirit of bringing the traditional ninja skills into the modern world, the following weapon disciplines are taught to students when they are ready, and have proven proficiency in the fundamental fighting skills.

Bojutsu

the traditional art of using stick weapons. Most will hear "bo" and think of the rokushakubo, a 6 foot staff, but "bo" really just refers to stick weapons in general. Many are used in Hatchie Ryu Ninpo because they are practical, inexpensive, simple to manufacture, and because the techniques are easily transferable to other weapons. Among those taught are;

• Rokushakubo- While not particularly practical in the modern day, the method of use gives the student a safer way in which to practice the fundamentals of yarijutsi and naginatajutsu. Not much emphasis is placed on this in Hatchie-ryu Ninpo, but it is retained nonetheless.
• Jo- a staff of about four-foot length, or reaching from the ground to the armpit. Not only can one typically "get away with" carrying a jo as a "walking stick" but the skills carry over to use of Hatchie-ryu Ninpo's specialized "bush spear" which itself is a modernized variation of traditional yari (spear) and naginata (halberd).
• San shaku bo- also called hanbo, or "half-staff" is a roughly three foot staff, or one reaching about hip-height from the ground. A typical knob-topped "fashion cane" may serve in this capacity if constructed of suitable materials.
• Tambo- any bo that is less than 3 feet in length. The "Escrima stick" of Filipino martial arts is a kind of tambo. Carrying such a weapon in public is not strictly regulated, though it could be construed as "brandishing a weapon" by law enforcement were they so inclined. However, tambo skills transfer over to large-blade technique as used with the machete or short sword.
• Dan Bong- strictly speaking, a kind of tambo (tambo and dan bong both mean "short stick" in Japanese and Korean respectively) but this type is more recognizable as the weapon used in the Korean martial arts of Hapkido and Tang Soo Do. This is a thick stick, with about a 1-1 1/2 inch diameter, that is 12-18 inches long, or roughly the length of the inside of the forearm. Hatchie-ryu Ninpo favors the danbong with a lanyard at one end, which is used to reinforce the grip as the stick is held extending from the hand (some traditional Korean schools use a center grip with no lanyard). This design is favored because the lanyard can also be used for attaching various other implements to the weapon, or for whipping it in a fashion similar to nunchaku, which are a felony to possess or use outside of the home or martial arts classes/demonstrations. This weapon also allows for safe practice of fixed-blade techniques.
•  Yubi-bo- aka kubaton, yawara, koga stick, pocket stick, chizikunbo etc. Also called "dulo" in Filipino martial arts, these are small sticks, just wider than the palm, and usually less than 1 inch in diameter. They double as fist-loads, and are used primarily for striking and manipulating vital points. This is an extremely practical weapon, almost universally legal to carry, and the skills translate nicely to small-blade techniques. The chizikun-bo is unique in that it has a loop attached to the center of the bo through which the fingers are slipped, aiding in weapon retention as well as allowing it to be used for open hand strikes. Kubaton are commonly sold as "self-defense key chains" with a key ring attached to one end. This allows the weapon to double as a miniature flail, or to be attached to other things, such as rope, cord, or chain, and used in a manner similar to the Chinese rope dart, manrikigusari, or surujin.
• Crook-top cane- another weapon found in Hapkido. This is one of the most favored weapons of Hatchie-ryu Ninpo because it is unregulated and perfectly legal to possess practically everywhere, and because it can be kept in hand, in public, without being charged with "brandishing a weapon" which could happen even with a simple baseball bat or golf club off the diamond or the green. Moreover, this weapon may be used in much the same manner as the san shaku bo, but with the additional abilities of catching, trapping, or throwing, opponents AND whipping the staff like an over-sized tonfa, or "t-handle" stick as used by law enforcement, which, by the way, is illegal for anyone else.

Nawajutsu 

Rope arts, of which hojojutsu, or ensnaring/capture is a component. Rope weapons are also used for striking, disarming, climbing, and fashioning other tools and traps, both in combat and survival scenarios.

• Hayanawa- small rope, or quick rope, kept bundled and fed out gradually to trap and ensnare an assailant. Hatchie-ryu Ninpo uses a 20 foot length of 550 paracord with looped ends wrapped around the hand in a special fashion which doubles as fist reinforcement, similar to hand wraps used by boxers. 
• Surujin- a heavier rope than the hayanawa, 6-9 feet long, with weights attached to the ends. Traditionally, these may have been rope or chain, and the weights solid metal with rings, or wrapped in a pouch to which the rope would be tied. In Hatchie-ryu Ninpo, we use a soft rope, about 1/2 inch in diameter, with "monkey fist" knots tied in each end. As this type of rope is commonly used by sailors for throwing tow lines, it allows one to make and carry a surujin in a less conspicuous manner and avoid implication by dangerously ambiguous weapons laws.
• Kyoketsu shoge- a composite weapon consisting of a blade, a rope, and a weighted ring. Commonly seen with an exotic blade, having both a straight blade AND a sickle-like blade protruding from one side, it is acceptable to have a simple fixed blade, or kama (small, hand sickle) rather than both. This configuration is also far less conspicuous, especially of the parts are kept separately from each other when not in use. As it turns out "evil looking" items are actually subject to legislation in some jurisdictions, and a funky looking knife that serves no other purpose would certainly fit the bill. The ring at the opposite end is of greater interest. This may be swung and used for striking, or the rope may be quickly and easily pulled through to create a snare. In conjunction with hojojutsu (entwining with rope or cordage to assist in apprehending an assailant) this becomes an exceptionally versatile tool, which may also be used for climbing and myriad other tasks. The blade is always to be held in the hand, and is really just there to perform a coup de grace upon the target. While this may sound quite nefarious, let me just say that such use applies not only to human targets, but may actually be used for hunting in a survival situation by waiting in a tree with the snare lain below, capturing the animal, and quickly and humanely cutting its throat for a clean kill with minimal suffering.

Kusarijutsu

Chain techniques. Beginning with rope, which is softer, and therefore safer, the same fundamentals carry over to the harder, heavier, and much more dangerous chain weapons. Chains can be difficult to carry without rousing suspicion, or appearing threatening, but most can be easily concealed, they are more useful in defense against blade attacks than ropes, which may be cut, and they serve to build greater strength and control when training.

• Manrikigusari- A kobudo and wuhu master informed me that this translates as "ten-thousand weight chain" because it amplifies one's strength so effectively. Consisting of a chain (kusari or gusari) with handles at each end, often terminating in a ball or spike for use in applying pressure to vital points to assist in locks and joint manipulations. There is no regulatory length, though the chain is typically at least as long as the arm, and the handles should be long enough to extend beyond the palm on both sides when held. This weapon can be constructed by attaching two kubatons to the ends of a loose chain, though it is advised that one use something a bit stronger than a typical key ring for this, as they tend to give under pressure. This weapon is used for capturing, parrying, throwing and striking.
• Kusarifundo- also called tamagusari. This weapons is like the manriki, but terminates with small weights rather than handles. Traditionally, this weapon is thrown, like bolas, but it is not advisable to throw your weapon at an opponent under typical circumstances. One, if the person is fleeing, then anything you do to them would be considered assault. Two, whether you actually catch them or not, you will have just armed your opponent. While perhaps less convenient and comfortable than the handles of the manriki, kusarifundo may be constructed as simply as snapping padlocks on either end of a bicycle chain. If asked, say one is for your bike, the other is for your locker. Nothing suspicious about that.
• Kusrigama- somewhat similar to the kyoketsu shoge, this is a kama (gama, as I understand, implies the plural) with a kusari (chain) that terminates in a fundo (weight) and the whole thing is usually much shorter than the shoge. It is used in a very similar, though much more aggressive fashion. Again, this would certainly qualify as "evil looking" and, as such, the components should be stored separately, but crafted in such a way as to allow for quick assembly and deconstruction. The same two padlocks used for the "kusarifundo" may be used, one for the business end of the chain, and the other to attach it to an eye bolt or ring pommel on the sickle (kama).

Other Weapons

• Shinobi zue- any hollow shaft, usually disguised as a flute or walking stick, used to conceal other things. Items may include bo-shuriken (which may be used individually, or flung from the tube itself) metsubushi (blinding agents) fukibari (blow-darts, in which case the zue itself likely serves as the fukiya or blowgun) blade, or chigiriki (weighted rope or chain). It should be noted that any of these would be viewed with suspicion by law enforcement, if caught, and the later two are outright illegal. That being said, when shinobi zue are constructed of solid materials, they can also serve as bo, walking stick, and shaft for various tools in a survival situation, and may be filled with any number of other practical items that aren't necessarily weapons, such as cordage (used for lashing a blade to the shaft make a spear, for survival, or as a hayanawa in a defensive situation) medicine, magnets (loads of uses, such as corrupting computer data, making a compass, or finding metal items in the dark) or serving as a breathing tube, not just for under water, but also for concealing the breath in cold weather.
• "Monkey fist"- these have become popular items with the "prepper" crowd, and can be found quite readily for purchase. It should be noted that the monkey's fist is actually a type of knot, and does not imply the loaded "self-defense key chain" items which it has come to be associated with. While it should technically qualify as a "slungshot" which is an illegal weapon, they are not currently regulated or, if so, it is not typically enforced. To be safe, there should always be a loop or key ring attached so it can be passed off as a fob. Loaded with a good, heavy weight and braided to form a handle, these items can work well as a sap (weighted striking weapon), when the length is kept short, or used for trapping/ensnaring (as well as striking) when given a bit more length. They can also be attached to dan bong or kubaton key chain, creating a sort of make-shift, miniature chigiriki, or "kusari uchi-bo" which can be quickly assembled and disassembled.
• Bush spear- short (jo sized) staff with a broad-bladed knife fixed to the end, with sides of the shaft planed for better control/awareness of cutting angle. This would almost certainly get you in trouble on a stroll through town, but is an indispensable ally in the wilderness or "bush," hence the name. The founder of Hatchie-ryu Ninpo used this tool quite extensively while developing the survival aspect of the art during a long period of involuntary bush living. While serving well as a thrown weapon when there is call to do so, it is primarily used for slashing, thrusting and parrying. This weapon combines aspects of the traditional schools of jojutsu, naginatajutsu and sojutsu.

Kenjutsu

Preface
While respect is given to this, one of the traditional skills of budo, bladed weapons are so highly regulated as to make emphasis on them somewhat impractical. The bo type weapons serve to train the fundamentals of both attack and defense using bladed weapons, but legal concerns make the actual USE of stick weapons far more appealing. The major drawback being that sticks are obviously far less dangerous than knives (which is why they are not so strictly regulated) and, therefore, require far more training to be used effectively and efficiently in real world self-defense. 

That being said, the blades commonly associated with "ninja" of fiction are the katana, wakizashi and "ninjato" or small, straight sword (in Japanese, "ken" implies curved blades and "to" straight blades) were not really a part of the shinobi arsenal, unless that shinobi happened to also be samurai, because no one else in feudal Japan was legally allowed to carry a sword. This is why real ninja weapons are so creative and unique, for they had to be adapted from mundane items and easily concealed, either on the person or "hidden in plane sight" as it were. 

For these reasons, the "kenjutsu" of Hatchie-ryu Ninpo utilizes the following, completely un-traditional weapons;

• Machete- this is the "large blade" of Hatchie-ryu Ninpo kenjutsu. It is adapted from a perfectly mundane and practical item (though less common in North American households than in say South America, or various tropical island countries) which can be used for everything from clearing brush to chopping large fruits and vegetables such as jackfruit and watermelon. In combat, it is used in a manner similar to a saber (Chinese "dao").
• Bowie and Kukri- The bowie is a large, North American frontier knife that combines principles of both saber and hatchet. The kukri is a Nepalese blade most famously used by the Gurkhas, which sports a "boomerang" shaped design with a single, concave edge that is highly ergonomic and adept at chopping. As such, both are considered to be transitional weapons between kenjutsu (sword technique) and onojutsu (ax technique).
• Combat knife- The design made popular by the "Ka-Bar" company some time after the second world war, where the "trench knife" (a longer blade with a handle resembling brass knuckles) was used instead. This  design features a typically 6-8 inch blade with a half guard and pommel compressing a stacked leather handle. Many other fixed blade knives have similar configuration, thus all the skills translate from one to the other.
• Karambit- an Indonesian weapon used in the martial art of Silat, consisting of a claw-like fixed blade with a ring pommel grip. While large, single edged karambits are common, smaller, double-edged varieties are favored in Hatchie-ryu ninpo. Larger fixed blades are harder to conceal, and are illegal in many jurisdictions. Double edged blades are also heavily regulated and, where they are allowed, they are often required to be extremely small (between 1-3 inches on average). The twin edges make the karambit far more versatile, not just as a weapon, but as an utility tool for both survival and mundane purposes.
• Folding knife- while the ideal choice would be the balisong, or "butterfly knife" this weapon is, unfortunately, illegal for possession as anything other than a collectible or curio. Since spring-assisted and many other types of folding knives are subject to legislation in various jurisdictions, the final category is left decidedly broad. The fundamentals are found within both karambit and combat knife techniques, with the most important difference being drawing the blade.

Shurikenjutsu

Shu-ri-ken means "hand-hidden-blade" and refers not only to throwing weapons, as is commonly presumed, but any of a number of very small, concealable implements, which may be thrown as distraction, or used in close quarters.

• Hira-shuriken- also called shaken, these are the more commonly recognized "ninja stars" which are flat implements, often having three or more blades. Washers and coins can also be hira shuriken, whether sharpened or not. A handful thrown at the face can act as improvised metsubushi, while not actually blinding the attacker (unless, perhaps, a sharpened one actually gets them in the eye) it does occupy the vision enough to afford one a chance to escape or evade. Those made with points should have them spaced in such a way as to allow the shuriken to be held safely in the palm and used to slash, gouge, and rake the assailant's flesh in close quarter combat.
• Bo-shuriken- straight shuriken, having one or two points, which may take the form of rods, darts, or small knives. The "kunai" so often seen in popular culture associated with "ninja" are actually a kind of bo shuriken, the actual kunai being more of a blunt instrument, historically used for either digging or masonry (a form of trowel). These would still have been used or adapted by historical shinobi, but likely not as throwing weapons, as is commonly depicted. More typical bo-shuriken are held either cupped in the palm, with the thumb over the body and the point protruding from the tip of the second finger, or in an "ice pick" style grip (ideal for CQC)

Additional Disciplines

The following are also part of the complete system taught by Hatchie-ryu. It is believed that martial arts extends beyond fighting. Even with large-scale military action, so much of what takes place does not involve direct engagement with the enemy. Often, it is pointedly avoided. The same applies on "the streets" as it were, and thus to our personal relationship to the martial arts. Caring for and maximizing the potential of the body is essential to effective fighting skills. The ability to de-escalate a situation or avoid physical altercation is sometimes the only way to avoid implicating yourself in a crime. The ability to "vanish" from the scene and avoid pursuit may mean the difference between life and death under certain circumstances. Self defense also means self preservation.

Hensojutsu

Social adaptation, hiding in plane sight, blending into human environments, adopting common affectations, masking and mastering emotions through body language.

Intonjutsu

Escape, evasion, camouflage, stealth movement, identifying and interpreting nature signs, bushcraft and survival skills.

Seishinteki kyōyō

Mental, spiritual, and emotional development. Entails meditation, qigong and yogic exercises to provide the student the tools to prepare for training, and, eventually, battle, as well as the ability to care for oneself afterward. Begins with deep and extensive introspection to acknowledge, fully, ones inherent strengths and weaknesses. This undiluted self-knowledge is key to determining one's training goals and how to go about fulfilling them.

Holistic Medicine

While Japan has come to accept their own brand of complementary and alternative medicine, even on the government level, the United States still lags behind. Nonetheless, we still have a wealth to draw from, and, luckily, the founder of Hatchie-ryu Ninpo was raised with such knowledge, and went on to develop it even further in times of need. Elements include herbalism, balancing of humours, qigong, massage, and acupressure. Many of the founders personal recipes are made exclusively available to students.

Tantra: It's NOT What You Think!

I have been practicing yoga for nearly 20 years. I am also a student of ancient religions and, yes, even the study of human sexuality. I find these things fascinating, and have for some time, so, of course, I have encountered "Tantra" more than a few times...

But what really opened my eyes was when I had a student in India who was learning some non yoga-related material (hoodoo rootwork and conjure if you are curious) from me via online correspondence. Quite often, when discussions of my personal practice came up, he would say "oh, yeah, that sounds like the tantrists here" or "that is used the same way in tantra" -and none of these discussions were remotely related to sex-

So, naturally, I do what I have always loved doing; research. What I found was surprisingly not surprising. Basically, I had been doing tantra all along. I am writing this blog now because there is still a severe lack of published material in the English language which discusses tantra in the context of anything other than a sort of "sex magic" or sexual yoga.

Yes, sex has been a part of tantra for centuries. Depending on the period of history and the region, the cultures wherein it was practiced took fairly liberal views on sex and sexuality, to the point of being so foreign to our current cultural sensibilities, they are literally unfathomable to most. The same could be said of many of the early commentators, which is why we still have the idea of the "depraved and hedonistic savage" etched in our collective consciousness when we think of precolonial India. How many of you find "Kama Sutra" among your first five thoughts when you think of Indian culture? Never mind that "Sutra" is a word for a holy text, and there are many, MANY more of them besides the Kamasutra. Patanjali's Yoga Sutras, for instance? For those unfamiliar, they have nothing to do with sex, just like 90% (or more) of tantra.

Let's start with an excerpt from my upcoming book

"Tantra derives from a root word which indicates “weaving” as of threads on a loom. In simplest terms, it is the comingling of various systems and practices to fashion something which the practitioner feels to me more “whole” or complete. On a deeper level, it is the act of finding one’s own path through yogic practice and taking their samadhi- self-realization- to the next tier. Remember, this is not just “enlightenment” or “bliss” but rather glimpsing the true nature of reality, beyond ego and limitations of the physical world. Sometimes, once you have touched the infinite like that, you come back seeing yourself in a different light. Actualization of this new self, this REAL self, is the point from which tantra begins. It is the expression of the divine essence within."

Some schools revere Shiva and/or Shakti, both of whom are ancient Gods whose religions likely predate Hinduism itself. Some tantrists even go so far as to imitate the God or Goddess in certain ways. Tantrists may engage in ecstatic rituals, ascetic practices, both, or neither! Herbal remedies both for physical and spiritual concerns, such as affliction by the "evil eye" may be used, often also accompanied by some type of ritual. Not all tantrists are alike. In fact, any given tantric lineage may be VASTLY different from the next.

The key prevailing features are;

• Centrality of ritual- whether elaborate or simple, tantra tends to ritualize life, even to the point of infusing every act with sacred or spiritual intention.
• Ascension, by any and all means- whether by plunging the depths of the most base and vile elements of human existence, shunning all that is impure to cultivate the most pristine state, or using passion and other ecstatic devices as a vehicle to carry you to higher states... Tantra is always seeking what is beyond the physical world. That's the part most people fail to realize about it. The Aghoris are known for things like drinking urine and smoking marijuana laced with crystalized cobra venom, but their goal is "purity within the most impure." Tantric sex, as we shall discuss later, can improve your sex life, but it serves a higher purpose. Tantra simply does not dismiss anything outright, but that does not mean all currents of tantra embrace them either. More importantly, whatever means are used, the goal is always the same...
• Unity with God- or the universe, the source, Siva, Shakti, or whatever you wish to call it. The ultimate goal of tantra is to manifest the divine within, and to radiate that presence without.

There are three major lines of yogic (not just tantric, but yoga in general) tradition; dakshina- the "right hand path" characterized by the sattvic guna, madhyama- the "middle path" characterized by the rajasic guna, and vama- the "left hand path" characterized by the tamasic guna. Most of what you see about yoga today comes from the dakshina perspective, which regards sattva as the most pure. This is where you get the vegan diets and emphasis on remaining ever pure in mind and body. It is appealing to westerners because many continue to struggle with rather Victorian and puritanical sensibilities due to the prevalence of Christianity in the culture. Rajas is described as "lustful" in some texts. Spicy foods are considered "rajasic" and those following the madhyama traditions may not have such strict restrictions against meat as those of the dakshina traditions do. Vamachara is the opposite end of the spectrum. Meat is considered "tamasic" as are salt, oil, fermented foods (like cheese, wine, and pickles) and mushrooms. Some vama lines are ascetics, practicing austerities, rejecting society, or even acting intentionally counter to what is considered "normal" and acceptable as the most notorious of vama tantrists, the Aghori, do.

Tantra is really about blending all of these lines as befits the individual experience of samadhi, and the expression of God as it wishes to be expressed by the individual. Tantra is not even strictly Hindu. Buddhism has an ancient tantric tradition. Tantra also has connections to Jainism, Sikhism, and even Taoism. The quintessential nature of tantra is that it does not limit itself, but rather seeks knowledge, modes of expression, and inspiration from any and all sources.

My own yoga practice began with kundalini. This, by the way, is very much NOT recommended as the first step in any yogic practice, but I was already groomed to be a shaman from a very young age, so this felt right to me and I handled it as well as can be expected. Because of my early kundalini awakening, and because I knew, as a shaman, what it meant to have a personal connection with what most would call "God" and the individual expression thereof, tantra was really the only place I could go. I was later certified in Iyengar yoga as well. I am also a student of the Tao, Celtic tradition, and Nordic Galdr and Seidhr. Any two or three of these things would be enough to make my practice "tantric" but I also use Western humorism, Traditional Chinese Medicine, and Ayurveda in my holistic healing practices. Again, weaving together lines of disparate traditions to form something whole and unique.

The most important, and esoteric component to keep in mind with all of this, is that tantra is not merely "eclecticism" but rather something inspired, or guided, through an individual experience with samadhi- enlightenment, unity with God, glimpsing the Source, and, most importantly, in the absence of ego. Simply "doing what you like" is an ego-driven prerogative, and, therefore, not tantra, because samadhi cannot take place in the presence of ego.

It is for this reason that tantric traditions are generally secretive and initiation-based. At the very least, one typically needs a guru. The average student then follows the way the guru has laid out, but said guru is also capable of seeing the differences in the student, and can guide them along the path. This is important as the kundalini awakening starts to hit because the guru can them help them through this upsetting and confusing time. This is exactly why shamans had mentors, and why some have warned that yoga and meditation retreats can lead to a kind of psychosis (I will try to find links later and include them at the end of this article). To be clear, it is NOT guru and initiation based because we are trying to hoard our secrets or further some base and greedy agenda. Teaching tantra is not exactly lucrative. We do it this way so we can personally protect the student from the pitfalls with which we ourselves are intimately familiar.

Most modern "yogis" and I use quotations here because I am applying the term as loosely as I know how, are familiar only with asana- the practice of physical postures. Many also practice meditation. Some do mantra (chanting). Tantrists commonly use all of these and more. I myself use asana (poses), mudra (gestures), and pranayama (breathing techniques) in every session. I use mantra almost daily myself, but some clients are still uncomfortable with it. My knowledge of modern science and conventional medicine commonly find their way into my talks with clients and I will advise them on diet based on my combined knowledge of these AND the holistic modalities noted above. I can identify temperament (western model) and dosha (ayurveda) pretty much on sight, but I will also take into careful consideration any special restrictions, contraindications, or necessary supplementation based on preexisting conditions, medications, and lifestyle. The asanas and other exercises I prescribe are selected the same way. Some breathing exercises, for instance, increase "cold" or "heat" in the body. You might not think that something as simple as breathing could do this, but it can and it does. A person's dosha can be balanced or unbalanced by simply practicing one pranayama or the other. It is our job to know these things. Likewise, a person with hypertension should avoid certain asanas at the risk of passing out! Again, we must know these things. Any legitimate yoga instructor should, but as tantrists, we are able to draw from a deeper pool of knowledge and recommend other ways to achieve goals even when more "typical" yogic practices are contraindicated.

Okay, so what about Tantric Sex?

If you have read this far, I suppose I owe you this much in thanks for reading (and hopefully sharing) my article. Tantric sex is NOT about "better sex" but about reaching higher states through the vehicle of sex. I realize that sounds the same to some of you, so let me clarify; When engaged in true tantric sex, the physical act of sex is not the focus. Instead, it is more like a challenge to see if you can transcend the body, even in the throes of intense pleasure, to unite and elevate one another to spiritual platforms hitherto unseen. Even this is but one small facet of what is generally considered to be a "left hand path" (vamachara) of tantra yoga. Yes, it can improve your sex life and intensify your intimacy, but that is not the point. If you enter into it with "better sex" as a goal, you will have already failed before you even begin. Instead, sex is ritualized, serving as a union between cosmic energies (like Shiva and Shakti) through the vessels of the respective partners. The body is the vessel, not the object of focus. Orgasm, or at least ejaculation, is often withheld in tantric sex practices so as to build up an intensity of sexual energy that is then redirected into other channels. Through yogic practices known as "bandha" (a type of "mudra" or gesture which "locks" certain areas of the spiritual/physical body systems) one develops control of their internal muscles so that they can actually internalize the orgasm. This allows the orgasm to be repeated and the energy to be recycled. When males do this, they may intrajaculate, sending sexual fluids back into the body. When females do it, their vaginal walls tighten and pull in, creating a pulsating energy that is intense for both partners. Once again, none of the physical effects are really the point though. The action is called "mulahbandha" or "root lock" and it is the seat of human instinct. Sexual union is a basic, animal instinct. Engaging in tantric sex engages the most primal within us. When we "lock" the physical seat of this spiritual "organ" known as the root chakra during the moment of physical orgasm we engage that energy the most intense way possible. That energy then fuels the upper chakras, rather than being released in the form of sexual fluids and the energy of physical orgasm. THAT is the point of it.

It is not required that a student engage in sexual intercourse with the guru to learn tantra. Again, tantra is much, much more than just sex, but even if the system being taught uses sex as a vehicle, the choice to engage in intercourse is one made between consenting adults, and should have nothing to do with the student/guru relationship. Teachers of tantra should really avoid any kind of sexual interaction with students because it is bad for business and almost always leads to legal trouble down the road. That is not to say that there has never been a reputable guru that taught tantra in this way. Both male AND female gurus may have existed at different points in time who engaged in sexual union with students and supplicants, but that is a subject for other articles. Today, it is just too easy to get wrapped up in the power, and too easy to get in serious legal trouble over it. Which is why I emphasize, even IF the current of tantra you are interested in involves sex, don't let a "guru" convince you that the only way to learn is to have sex with them. If YOU want to engage in that kind of relationship, or seek that sort of teacher, just remember that it is and always was your personal choice, and that you assumed all the potential risks thereof. Probably better you not put a teacher in that position though.

About Meditation Induced Psychosis
 
Sadhguru of ISHA Institute on Tantra

Female Tantric Gurus