Ritual

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'ekagrata' or concentration on a single point. Just as concentration
on one object puts an end to the digressions of the
mind, so asana ends physical mobility by reducing a number of
positions to a single archetype - it is the first concrete step taken
for the purpose of abolishing the diversities of human intimacy.
(2) Control of breath through mastering the technique of pranayama:
We have seen earlier how these techniques, apart from
meditative exercises, play a basic part in forcing prana to strike
the latent Kundalini. It is upon this that the tantras lay the
highest emphasis.
(3) Control of semen and ova in the human body: Contrary to
common belief the practice of asana involves the retention of
sexual energy, and herein lies the acid test of tantric sadhana. The
accumulated orgasmic energy increases inner pressure, transmuting
the sex force into a potency so great that the psychic
current is liberated. The transubstantiation of sexual potency
confirms that the brief period of carnal joy, though it may
become a visionary moment, remains shortlived, whereas the
bliss derived from the spiritual union through the practice of
asana is an everlasting experience of ecstasy.
From the triple control over mind, breath and sexual ejaculation
which constitutes the main techniques of asana, the whole force of
esoteric practice of preparation, purification, worship, meditation,
unification is directed towards synthesis.
Prior to the commencement of the ritual, a choice of
environment, and determination of the propitious time and hour,
are made with the help of the guru. Tradition recognizes only one
day each month to be the most auspicious: the eighth or fifteenth
day of the dark fortnight; otherwise, a Tuesday on the eighth or
fifteenth day of the full moon is prescribed.
Equally important is the place of worship. The tantrikas
repeatedly stress the need to perform rituals in solitary places in an
atmosphere free from noise and pollution. Our mental state of
being is inextricably linked with the quality of the environment.
We are at our best when our feelings and actions are synchronized
into a perfect state of harmony. In congenial surroundings our
efficiency is at its best and internal frictions are reduced. On the
other hand, an uncongenial atmosphere leads to a fossilization of
thoughts and feelings. The environment helps to co-ordinate the
outer and the inner to make life more coherent and rewarding. It is
therefore necessary that the place of worship should inspire our