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During a public inquiry into the un-Christian activities of the Templars, it was asserted that a member of the mystic society, after having been made a prisoner by the Turks, had introduced anal-oriented practices into the cult.

Anal sex is increasingly common today,

partly because of the lack of understanding of its ramifications and partly because of the

contemporary tendency to do everything that was once considered taboo. It is natural for someone who desires to become sexually liberated to explore the possibilities of new types of experience. A definite " n o " is a closed door, which can block the inner potential for self-knowledge. If anal sex is considered relevant to a heterosexual relationship, it is the responsibility of the man to understand the physiological and psychological nature of this practice. A man should never demand this kind of surrendering from a woman.

A premeditated act and a spontaneous one have very different psychic effects and penetration can happen in a totally organic way, almost by mistake. In such circumstances, pleasure can be experienced by both partners because of mutual openness.

At the location similar to the prostate gland in men, women have a similar but smaller gland, the cervix, the "flower" of the uterus. A thin membrane separates it from the anal passage. Conceivably an unusual placement of the cervix may be a physiological reason why certain women prefer anal to vaginal sex. We mention here an interesting extract from a Ming dynasty erotic novel, which introduces this aspect of heterosexual sex rather beautifully:

Porphyry loved one form of sport above all others. After joining with the man in various modes of love-making, she desired him to pluck the flower of her bottom, while she herself touched the innermost flower of her womb with her delicate fingers. He told her, therefore, to raise herself on hands and legs, like a horse, and then he thrust himself into the

flower of her posterior. She, reaching down with her hands, played with the heart of her other flower.

Some women find it necessary to offer every bodily orifice to their lovers as a symbol of their complete surrender and commitment. This desire, however, should not be exploited by a man. A preference for regular practice of anal intercourse indicates the desire for domination and power over the partner and perhaps the inability to love. According to the Yogic medical viewpoint, the body of woman has three main openings: the mouth, the anus, and the Yoni. Among these, the mouth is created for things to enter in and for sounds to come out, the anus is for excretions to come out.

Anal sex can be frightening, painful, and degrading for a woman. The "surrendering" aspect and the fear factor are intimately linked. Surrendering induces a sense of timelessness and fear releases strong emotional feelings. These factors together produce psychological and physiological changes; fear releases particular body secretions, can "put the ego in its place," and can even induce the Kundalini-energy to enter and rise up the Central Pathway. But putting another person in a state of fear is a grave Karmic responsibility and not something to be taken lightly. Though no act is inherently "right" or "wrong," the mental attitude and quality of consciousness must be considered before endorsing anal sex as a new variation of lovemaking. The majority of women do not enjoy this practice, and those who are addicted to it may well have cause for regret later on in life. Enjoyment of anal sex may be brief, but the effects are lasting. Rather than turning to anal sex to add variation to one's love life, it is far better to perfect the techniques of transcendence. Tantra offers numerous exciting ways to stimulate and explore sexuality without the need for anal sex. The Yoni offers every facility for self-liberation.

reverse kundalini

Ancient Chinese erotic texts refer to heterosexual love-making as the "Union of the Clouds and Rain" (yun-yu). Male homosexuality is commonly referred to as "Reverse Clouds and Inverted Rain" (fan-yun-fu-yu), particularly when anal intercourse is implied. In the Tantric tradition of India, male h o - mosexuality is called Reverse Kundalini, a term that is also used to describe retrogressive, degenerate, or perverse sexual practices.

Reverse Kundalini, as the name suggests, refers to any sexual practice that reverses the natural upward flow of sexual energy. Anal sex invariably reverses the flow of sexual energy in the passive partner. Many ancient texts warn against anal sex or Reverse Kundalini, and state that the sensation accompanying this practice is a tingling chill that is both terrifying and exciting. Eastern traditions declare that the experience of Reverse Kundalini is psychically damaging and physically debilitating.

In order to understand Reverse Kundalini, it is necessary to take a look at traditional Yogic anatomy and then compare it with modern Western anatomy. The Yogic text

Goraksashatakam refers to the existence of a special sexual gland:

Above the Lingam and below the navel there is a bulbous-like root [Sanskrit: Kanda], rather similar to the egg of a bird. It is the source of seventy-two thousand subtle life-carrying nerves. Over this "root" lies the all-powerful Kundalini, folded eight times and always closing the entrance to the Central Nerve with her "mouth." When awakened by the Inner Fire and consciously fanned by the Vital Breath, the Kundalini rises up the Central Nerve [Sanskrit: Sushumna], taking the Life Force with her as if it were a thread of light.

Gray's Anatomy, a standard Western medical work, describes an important sexual gland, the prostate, in the following way:

The prostate gland resembles a chestnut in size and shape. It is placed in the pelvic cavity and rests upon the rectum, through which it may be distinctly felt,

especially when enlarged. Its base is directed upward and is situated immediately below the neck of the bladder. Its apex is directed downward to the deep layer of the triangular ligament, which it touches. The prostate consists of two lateral lobes and a middle lobe and is perforated by the urethra and the ejaculatory ducts. It is immediately enveloped by a thin but firm fibrous capsule, distinct from that derived from the rectovesical fascia, and separated from it by a plexus of veins.

Anal sex between men can stimulate the prostate gland through the rectal wall producing spontaneous ejaculation of semen. Tantric teachers view such activity in the following way: T h e natural ascent of the Kundalini, awakened by sexual excitement, becomes blocked; the pressure created then causes the Kundalini-energy to turn back on itself and move in a downward direction. The only subtle nerves that the sexual energy can enter are those leading to the lower part of the body. The long-term effect of Reverse Kundalini is a devitalizing of the upper part of the body, a morbidity and heaviness in the lower body and limbs, and psycho-spiritual lethargy throughout the whole organism.

Anal sex is not the only cause of Reverse Kundalini. Fear can induce it, by causing the body to constrict itself, cool down, and drain vitality from the upper regions. Reverse Kundalini can also occur through strenuous physical exertion, sudden shock, or a neurotic obsession, which can create separation

Sacrum

Coccyx

Rectum

Anal sphincter muscles

Vas deferens

Bladder

Seminal vesicules

PROSTATE GLAND

Spongy tissue

Urethra

Penis

Testicle

Scrotum

Diagram showing position of prostate gland.

The Great Goddess Kundalini,

the Pure Energy of the Self, sleeps close to the rectum in the region known as Muladhara; she has the form of a serpent having three and a half coils. So long as she is asleep in the body, the Soul is a mere animal and true knowledge does not arise. Contract and dilate the anal sphincter again and again.

This is called Asvini Mudra and is the most effective way of awakening the Shakti within.

GHERANDA SAMHITA

and imbalance in the flow of life energy through the body. One of the most common causes of Reverse Kundalini in a sexual context is when a man and woman indulge in strenuous love-making on a full stomach. The vital fires of the body become concentrated on the digestion of food in the stomach and intestines, inhibiting and blocking the free flow of energy, and therefore causing drowsiness and heaviness, feelings that are the antithesis of the uplifting experience of union. The symptoms of Reverse Kundalini are a sense of separation from the Higher Self, fixation on morbid fantasy, sadomasochistic obsession, hot and cold chills, shortness of breath, and weakness in the limbs. Reverse Kundalini can be counteracted by living a natural life, by deep breathing (which will help reverse the downward flow of energy) and healthy sexual practices. A Yogic exercise that also helps is known as

Mula Bandha, the rhythmic contraction of the anal sphincter muscles, which should be accompanied by visualizing sexual energy rising upward, invigorating and vitalizing the whole organism.

According to Shaykh Nafzawi, the Moslem author of The Perfumed Garden and a wellknown sexologist of the early medieval period:

All authorities on religious law are agreed that a man may use any part of a woman's body for sexual gratification, the rectum excepted. Anal sexuality is a matter on

which there is no complete agreement. Most exclude it on the grounds that it is forbidden by certain traditions of the Prophet, but quite a large body of opinion allows it. In his writings Ibn Sha'ban attributes the permissibility of the practice of anal sex to the Prophet's Companions and Successors. It is, however, a wellknown fact that in Muhammad's community anal sex was considered unlawful.

The base or sexual center is complex and all its elements are interconnected. The Western anatomical view is interesting since it tends to support many of the ancient Yogic descriptions of this center and how it functions. There are remnants of glandular structures around the base of the spine, in the region of the coccyx, a bone-like structure formed from four coccygeal elements and coccygeal horns, which articulate with the "horns" of the sacrum (a composite triangular bone forming the back of the pelvis). This whole area is believed by some to be the remnants of an animal-like tail, which became atrophied during the process of evolution.

The perineal body is a complex structure between the anus and sexual organ made up of four interrelated parts, known in medical terminology as the bulbocavernosus muscle (in the front), the sphincter ani externus muscle (behind), and the two superficial perineal muscles (at the sides). The first of these expels the last of the urine and also

The Base or Sexual Chakra as described in recent Hindu Tantric works. The Kundalini is shown coiled around the Lingamshaped prostate. The elephant with multiple trunks symbolizes the many different paths through which sexual energy can flow.

arabian nights

The very words "Arabian Nights" evoke sensuous and exotic imagery: a man in a harem reclining on cushions and carpets, water-pipe in hand, a beautiful woman on each arm, and attendants offering delicacies to the accompaniment of dance and music. Such are the popular ideas associated with Arabia. Shaykh Nafzawi in his classic The Perfumed

Garden gives a typical description:

He arrived then at the curtain hanging at the entrance; it was of red brocade. From there he examined the room, which was bathed in light, filled with many chandeliers and candles burning in golden sconces. In the middle of this saloon played a jet of musk-water. A tablecloth extended from end to end, stretched out over the floor and covered with sundry meats and fruits.

The saloon was provided with gilt furniture, the splendor of which dazzled the eye. In fact, everywhere there were ornaments of all kinds. On looking closer, the King ascertained that round the tablecloth there were twelve maidens and seven women, all like moons; he was astonished at their beauty and grace. His attention was above all attracted by a woman like the full moon, of perfect beauty, with black eyes, oval cheeks, and a lithe and graceful waist; she humbled the hearts of those who grew enamored of her. Stupefied with her beauty, the King was as if stunned. He then said to himself, "How is there any getting out of this place? O Spirit, do not give way to love!"

Continuing his inspection of the room, he perceived glasses filled with wine in the hands of those who were present; they were drinking and eating. He heard one of the women saying to one of her companions, "Oh, let's go to bed; sleep is overpowering us. Come, let us light a torch and retire to the other chamber." Later the King hid himself. The two women returned from their ablutions and shut the doors of the room. Obscured by wine, they passionately pulled off each other's clothes and began to caress each other.

In the harem, Moslem women commonly entered into sisterly or even Sapphic relationships. The ritual of bathing, with mutual washing, shampooing, massage, and depilation, fostered an ambiance of sensuality, so often associated with polygamy and Oriental sexuality.

According to the Koran, a man is allowed up to four wives simultaneously, as well as any number of concubines. As J. G. Bennett, the interpreter of Gurdjieff's teachings, so clearly points out, " T h e rule made by Muhammad specified three conditions of polygamy. First, there must be the means to supply the needs of more than one family. Second, there must be sufficient virility to satisfy more than one woman. Third, there must be sufficient inner authority in the man for more than one woman to accept him. These conditions somewhat diminished the incidence of polygamy."

Richard Burton, translator of The Arabian Nights (first published in 1885 in a private edition), cites traditional sources for the following reasoning: "If a man has only one wife, she holds herself as an equal, answers back, and gives herself airs and graces. Two wives are always quarreling. Three wives are no real company, since two of them will invariably team up together against the nicest of the three and will cause havoc. Four wives are the best solution, since if they quarrel they can more easily make things up between themselves in equality. The husband thus enjoys comparative peace." Burton further states that the Moslem restriction of four wives to one husband is derived from an even older Jewish custom.

Though the popular view of Arabian Nights is linked to polygamy and overt sensuality, most modern Moslems do not have more than one wife and tend to be conservative in their sexual habits. Women are beginning to take an active role in Islamic society, and some of the restrictions on them are being lifted. Nevertheless, Arabic culture remains patriarchal and essentially chauvinistic. The traditional Hollywood version of "Arabian Nights" is hard to find in the real world.

Islam is riddled with superstitions about the sex act, which, when analyzed, can be reduced to a dread of women "gaining ascendancy" over men. Sexual postures with the woman on top and taking the active role are viewed with suspicion and said to be