Yoni massage

from Wikipedia, the free encyclopedia

The yoni massage (in Sanskrit योनि yoni , actually “origin”, “mother's womb” and the French [ maˈsaːʒə ] masse “massage”) is, in the sense of tantra (तन्त्र) or neotantra, the manual giving of a “giver” to the female Genitals (“lap space”) of a “recipient” with a focus on (active) imagination , breathing technique and massage ( touch , haptics ).

It is based on the general assumption that female sexual energy is the deepest source for a woman's vitality and joy in life. The yoni massage is part of a broader concept of neotantric massage techniques .

The term " Yoni " or Yonilinga (Sanskrit योनिलिङ्ग yoniliṅga ) originally only includes the inner and outer lips of Venus and the vagina . The clitoris or clitoris bead is often referred to as Bhagankura (Sanskrit भगाङ्कुर bhagāṅkura ) , among other names . In the sense of tantra massage, the word field for yoni is used more comprehensively, in addition to the vulva and vagina and the like. a. also the perineum , uterus , ovaries and fallopian tubes . The massage aimed at the man or his genitals is called a lingam massage.

In connection with this healing massage, there is a practical form of body therapy, because the yoni massage is an unintentional, sensitive touch, in which the main focus is on one's own (complex) body perception. Based on the idea of ​​a spiritual enlightenment , the "sexual energy" is understood as spiritual and sacred . This shows the demarcation to fingers and even more to fisting .

The massage basically uses the technique of mechanically influencing the skin , mucous membrane , connective tissue , clitoral and vaginal erectile tissue , Saspandana (Sanskrit सस्पन्दन goddess point) muscles through stretching, pulling and pressure stimuli and gentle body contact . A certain standardization of manual attention, deletions, handles and their coordinated sequence led to imaginative ( metonymic - metaphorical ) names in current literature, such as the handles "lip salute", "lip dance", "pearl greeting" or "awaken yoni flower", "Stimulate Pearl", "Enter Temple", "Point of the Goddess" & a. m. Insights and the like flow into the coordinated sequences of the yoni massage. a. from Tantra, the doctrine of chakras, yoga, Taoism and body therapy methods as well as bioenergetics by Alexander Lowen ( bioenergetic analysis ), the biodynamic massage according to Gerda Boyesen . Relationships on the subject of " Sexual Magic " are seen by a minority.

On the spiritual level it is a ritual (massage ritual , Mithuna ritual or setting ) in which the “recipient” of a “giver” touches the whole person through the hands , “ body ” and “ soul ” remain a unit. This requires the development of appropriate attitudes and ideas , techniques with appropriate instructions, mindfulness (Sanskrit पाऴि pāḷi Pali , Sanskrit सती satī virtue, Sanskrit स्मृति smṛti ) and attention (Sanskrit अवधान avadhāna).

Origins

Daoist sexual practices

The yoni massage finds its origin mainly in Chinese Daoism ( Daoist sexual practices ). In China at the time of the Zhou dynasty (1040–256 BC), cosmological ideas of heaven and earth, the five phases of change , the doctrine of Qi (energy), Yin and Yang and Yijing (I Ching), but also the tradition of body and mind cultivation through which breath control and other techniques such as taijiquan and qigong , meditation , visualization and imagination , etc. a. m.

According to the culture of ancient China and Daoism, qi permeates and accompanies everything that exists and happens. As the “substance” of which the whole universe consists both physically and spiritually, it is presented as vital energy, life force or an all-pervading cosmic spirit, but is neither physical nor spiritual in nature. In this it shows a high similarity to the concept of prana . In a constantly changing reality, Qi is the only constant quantity. According to Daoist ideas, the world emerged from the original Qi (Yuanqi), in which Yin and Yang were still mixed. An important aspect of the Taoist art of love is the separation of orgasm and ejaculation, which should enable him to do various exercises. The Taoist doctrine of sex places sexual energy in the service of spiritual development and transformation into spiritual energy.

In connection with the yoni massage, this simply means that the giver is the “yang partner” in Daoism and the recipient is the “yin partner”.

Hindu ideas

Tantra is an esoteric principle that has an important place in both the Hindu religions and Buddhism. Tantrism is believed to consolidate in the early post-Christian centuries and gradually develop into an actual pantheon by the end of the Gupta period . He has also profoundly influenced the Hindu, Buddhist, Jain and Sikh religious systems. The worship of the female deity Shakti is an important, spiritual movement within the Hindu religions and cults, their religious practice is called Shaktism ( Sanskrit शाक्त Śākta “belonging to Shakti”). Shakti (Sanskrit शक्ति sakti "force", "Energy"), according to their importance in Sanskrit, the universe are considered female presented primal force. The position of the goddesses within the individual cults is different. It can represent a central philosophical concept or be thought of as the “Supreme One”, it can be the attribute of a male universal god or an autonomous, benevolent and / or cruel mother goddess . In every Hindu cult, however, there are female deities who are given different names and represent different spiritual functions. The demarcation to these different cults is that in Shaktism one or more goddesses, who are understood as energies, directly condition the salvation events and the processes of the world and are worshiped in a cult.

Matrikas of a Shiva represented with Vajra ; 11th century

In the Mithuna ritual , for example, sexual union is depicted in a ritual context, i.e. as spiritual or sacred sexuality. In Hindu Tantra, an important basic assumption is that the entire universe is based on two inextricably interwoven forces that interpenetrate one another. They are symbolized as male-female polarity and identified with the deities Shiva (male) and Shakti (female). Such pairs of opposites as male and female, negative and positive, pure and impure, hard and soft, static and dynamic, wet and dry, cold and hot etc. are manifested in the being. Polarities and the dynamics of dualism become the cause of all becoming and passing away respected and are therefore the cause of suffering. The Maithuna ritual was in India in the Tantric schools of Kaulas a shivaitische school of Hindu Tantra and Shaktas and revered, a sense of Hindu Tantra, which represents the Shakti in the foreground. The worship rituals were often celebrated in groups.

Reliefs of erotic scenes in the temple of Khajuraho ( Kandariya Mahadeva Temple , Madhya Pradesh ) from the 11th century .

The aim of the Mithuna revolves around the complex of topics of the (re) union of opposing principles, such as that of man and woman . Through their (sexual) union , a state of supernatural harmony would arise in which all - supposed or actual - opposites are abolished.

Left handed tantra and Kundalini

Many elements and terms, as they were then further developed in the (neotantric) concepts for “ body work ”, ultimately came from the Indian tantras. Both directions, the Daoist as well as the Tantric, however, emphasize the connection between spirituality and sexuality . In contrast to the 'red tantra', where the sexual act is performed physically, in the 'white tantra' it is only symbolized and takes place on a spiritual and subtle level.

Around the 5th century AD, tantra came to the fore more and more in the Indian spiritual life; it also uses yogic techniques and influences, among other things. a. sustainable hatha yoga . Unlike in many Upanishads , the world was not only seen as an evil, sarvam dukham , (Sanskrit सर्व sarva whole, all, universal, everyone; all sorts; दुःख duḥkha difficult to bear) or, as in many epics, as a place of duty, light of law, Dharmaloka (Sanskrit धर्मालोक dharmāloka) viewed, but he saw it as a place of enjoyment , bhogaloka (Sanskrit भोग bhoga "enjoyment, food, food, (sensual) enjoyment"; लोक loka "free space, the free; space, place, place" ).

The focus of classical tantra is the idea that reality is energetic in nature and that microcosm and macrocosm are interwoven. This reality is indissolubly permeated by two interwoven forces. They are understood or symbolized as male-female polarity and similarly identified with the Hindu deities Shiva (male) and Shakti (female). Shiva symbolizes the elementary components and the ordered structure, while the female Shakti is viewed as the dynamic force that brings her to life and fills her with cosmic energy. The Shakti force that is effective in every person is symbolized in the form of a snake ( Kundalini ) rolled up on the pelvic floor . There is the root chakra ( Muladhara ), the first of seven chakras, which are located in the body ascending to the crown chakra ( Sahasrara ) and next to a central main channel ( Sushumna ) through a multitude of energy channels ( Nadis , Sanskrit , नाडि, nāḍi "channel") , Tube ") are connected in the subtle realm. Various techniques have been described for this purpose, including a. the Vajroli Mudra (Sanskrit वज्रोली मुद्रा vajrolī mudrā “exercise for the sublimation of energies”) and the Mula Bandha (Sanskrit मूलबन्ध mūla-bandha “contraction (bandha) in the area of ​​the root (mula)”).

The physical body exists as a gross body. It is made up of five elements and is subject to processes such as birth, growth, change and death. The subtle body contains three koshas (Sanskrit कोश kośa or Sanskrit कोष koṣa barrel, bucket; box, vessel, box, chest; car body; scabbard; container, lock, casing; larder, treasure chamber; treasure) or shells: 1. the pranamaya- Kosha corresponds to the "astral plane", here the prana energy currents, the nadis, and here is one of the main activities of the chakras; 2. the Manomaya Kosha corresponds to the intellect or spirit; 3. The Vijnanamaya Kosha contains the higher organs of thought Buddhi and Ahamkara.

The Kundalini energy is u. a. through various meditation and breathing techniques and along the Sushumna . Depending on which of the channels the Kundalini (Sanskrit कुण्डलिनी kuṇḍalinī , कुण्डली शक्ति kuṇḍalī śakti “the coiled one; the sleeping serpentine power; that characterized by rings (Kundala)”) rises, it can produce different phenomena. The chakra system can be understood as a connection between the physical body and the subtle bodies as well as between the physical body and the universal life energy, the Prana . In Samkhya , it is also called the primordial matter Prakriti (Sanskrit drei) and consists of three primordial forces, the Gunas (Sanskrit गुण). In a process of progressive coarsening, this primary material becomes both the gross material body and the subtle body Sūkṣmaśarīra (Sanskrit सूक्ष्मशरीर).

It is irrelevant whether the concept of chakras and nadis is exclusively esoterically derived from the coherent system of tantras or whether there can or will actually be evidence based on empirical-scientific thinking, in the sense that they can be physically found, What is decisive is that they can be experienced and effective in meditative practice or the healing ritual through imagination .

From the Tantra tradition comes the thought that sexual energy is the basic form of life energy ( pranayama ) and that allowing one's own emotional world to advance one's spiritual development.

Sex energy is one of the strongest energies in humans. From an empirical and scientific perspective, it is related to the human reward system . Also in the tantric path and its spiritual practices, the sexual energy is used as a way to expand consciousness. Tantrics want to awaken the general cosmic power with sexual rituals and create a more conscious contact to their own divinity.

The neotantric concepts for body work work with the Hindu concept of Prana (Sanskrit प्राण, prāṇa , breath of life, breath of life; life , life force or life energy ) and techniques and assumptions from Kundalini Yoga .

The reverence and homage to the female goddess , is central to almost all tantric schools and directions and they were already in altvedischer time . Tantra is a way of mindfulness . In the Indian tradition, a distinction is made between a tantric path according to its methodology. Which is based solely on meditation, energy work and spiritual worship is known as the right path or right-handed tantra. The path that also includes sensuality, sexuality and passion is called the left path or left-handed tantra.

  • the Dakṣiṇācāra (Sanskrit दक्षिणाचार dakṣiṇācāra) or way of the right hand, a direction of Hindu Tantra, with purifying rituals and strict discipline, which demands absolute devotion to the divine mother ( Shakti , Devi ) in her manifold forms.
  • the Vāmācāra (Sanskrit वामाचार vāmācāra) the unpurified, questionable dangerous path of the left hand that integrates sexual practice and passionate action.

In left-handed tantra, the Vāmācāra , the five Vedic cleansing articles are deliberately reversed in the worship of the five M's, the pañca-makāra:

  • Madya (wine)
  • Maithuna (ritualized sex act)
  • Māmsa (meat)
  • Matsya [or Mīna ] (fish)
  • Mudrā (dried grains)

In the Maithuna of left-handed tantra, the partners undergo a ritual bath. The yogin (Sanskrit योगिन् yogin m., Nom. Sg. योगी yogī) may not see a person of the female sex in the yogini (Sanskrit योगिनी, yoginī), but the goddess Shakti , as he should experience himself as Shiva . The worship of the female goddess (matrilatry), symbolized as Shakti , is central to many tantric schools. The neotantric approach in particular deepens the pair of opposites between 'Shakti' as the primordial female, dynamic principle and 'Shiva', the primordial, static principle. For the tantric the sexual union is sacred, in it the act of creation is repeated, it is an encounter of 'Shakti' and 'Shiva'.

Tibetan Tantra and Buddhism

According to Loden Sherab Dagyab Kyabgön Rinpoche , the development of Tibetan Tantra in its spiritual realm goes back to pre-Buddhist times. By Buddha himself, in the Buddhist tradition, techniques have been developed mind training. So tantric ideas combined with the teachings of Mahayana Buddhism . The Tibetan Buddhist scriptures also included sexual representations and emphasized the male-female polarities. Although different interpretations of the sexual imagery emerged, they had in common that the union of woman and man was seen as a symbol of a unity experience. In various schools, the texts, images and ideas were both understood symbolically and implemented in practice. Mostly, Tantra stands for a spiritual path in which the tantric exercises have been internalized and in the imagination brought into the conceptions. In Tibetan Tantrism, from an anthropological point of view, the attempt is made to uncover the enlightenment inherent in the human being, in order to be able to achieve enlightenment in a single life. The basis is the idea that the 'energies' of unwholesome states, such as aggression , greed , envy , can be used for the tantric path in order to transform them into 'healing energies' (see also Mahamudra Tantra massages, on Mahānirvānatantra ( महानिर्वानतन्त्र)).

Satipatthana Sutta and Mahāsatipatthāna Sutta

The Satipatthana Sutta (Sans. स्मृत्युपस्थान smṛtyupasthāna sütra "The discourse on the establishment of mindfulness") and the Mahāsatipaṭṭhāna Sutta ( "The great discourse on the establishment of mindfulness") are the Majjhima Nikaya attributed and are considered important discourses in the Pali canon of Theravada . Both discourses provide means for practicing mindfulness ( satipatthana ) in a variety of contexts.

Neotantric approaches and spiritual bodywork

The Indian philosopher Bhagwan Shree Rajneesh (called "Osho") propagated a connection between spirituality and sexuality as a contemporary form of tantra with the term neo- tantra. This teaching says that through meditation the "sexual energy" of the pelvic area can be awakened and transformed into a "cosmic consciousness" . The original Tantra stands as a generic term for a large number of techniques and exercises that expand or change the state of consciousness . The ideas first appeared in India around the 5th century and were gradually developed further in different directions (such as the Buddhist and Hindu tantras).

The theologian and sex researcher Joseph Kramer in Oakland made an important contribution together with the sex worker and artist Annie Sprinkle (actually Ellen Steinberg). They both developed a form of spiritual , erotic body work, which is based on Tantric- Daoist principles and primarily focuses on breathing and massage work. First in 1982 for men, the Lingam Massage Ritual and later in close collaboration with Annie Sprinkle for women, the Yoni Massage Ritual. An important part of this massage work was the yoni massage. In 1984 Kramer founded the "Body Electric School" for massage in Oakland , ( California ) and in 1993 the "EroSpirit Research Institute". Annie Sprinkle, is considered the most prominent " sex positive feminist " within the women's movement , where she and Kramer developed the concept of female genital massage. Influences from bioenergetics and sex therapy also flowed into it.

Furthermore, were K. Ruby of San Francisco as a participant of the first "Cosmic Orgasm Awareness" by Annie Sprinkle and Joseph Kramer, for the further development of the massage important. There, in northern California, she learned about yoni massage and developed it further together with Chester Mainard.

In the Federal Republic of Germany , Andreas Rothe (called "Andro") was one of the initiators and founders of the oldest (1977) Tantra school, the "Diamond Lotus Tantra" in Berlin. Rothe is a vehement advocate of the "red tantra".

The yoni massage (or lingam massage) is embedded in a more comprehensive concept of neotantric massage techniques. Tantric massage techniques involve the 'whole body'. The 'energy flow' should be stimulated, the sensory perception opened and the 'entire body' of the person should experience a change in the course of the applications. The aim of the massage is to enable a spiritual experience based on a partly “ multi-explicative ” and thus very broadly defined theoretical foundation , which also promises ' healing '. The individual massage techniques also make use of certain aids in particular: such as body oils, feathers, animal skins, silk scarves , massage gloves, hot and humid washcloths , singing bowls and music , incense sticks, etc. The sensory stimuli or information triggered by them are transmitted by the vestibular , optical , acoustic , kinesthetic and tactile system and processed in the central nervous system (CNS) and u. a. translated into adequate muscular responses and cognitive ideas. To a certain extent, they also contain the principles of sensory stimulation , which can be either unimodal , stimulation from only one sensory level, or multimodal , stimulation from more than one sensory level.

Chakra system with energy channels ( Nadis ) and color assignments according to Sahaja Yoga 1. Muladhara , as the root chakra; 2. Svadhisthana , the sacral or sexual chakra; 3. Manipura , umbilical or solar plexus chakra ; 4. Anahata , the heart chakra; 5. Vishuddha , throat or throat chakra; 6. Ajna , frontal chakra; 7. Sahasrara , the crown or crown chakra. A. Kundalini B. Left axial flow path Ida nāḍī C. Sushumna nāḍī D. Right axial flow path Pingala nāḍī

Critical considerations

According to Poller (2013), the core theme that guides all this body work is the liberated, increased, improved and spiritualized sexuality. However, the spiritualization is mostly limited to eclectic combinations of Indian spirituality, so erotic rituals were developed in which the men are referred to as Shiva and the women as Shakti, the background of the ancient sources and thus the basics that deal with Shiva Tantra and Shakti Tantra are often only viewed superficially.

Basics

In principle, a yoni massage can only be successful if the recipient is fully committed to accepting it. Communicating, non-verbal or verbal feedback , of body sensations and emotions ( emotional movements ) from the recipient to the giver and vice versa is also extremely important. This trains the empathic skills of those involved. According to Cremer (2018), the yoni massage can be oriented in three ways:

  • "To research"
  • "Heal"
  • "Lust and Ecstasy".

They are to be understood as focal points that appear one after the other in a massage and can alternate with one another. The "research" serves to explore the female, erotic potential, whereby the physical as well as the emotional and psychological capacity to feel pleasure is meant. "Healing" is understood by Cremer as the moment in which an "injury or wound" can close in a process, according to the basic tantric principle of the attraction of opposites that can merge into a unity. Because during the yoni massage, conscious touch and the special form of perception, especially with the recipient but also with the giver, can also lead to unpleasant body perceptions and sensations . In the tantric setting they are understood as blocked energies. In order for healing to begin, it is important that the injury or, ultimately, the energetic blockage can be felt in order to allow new positive experiences to flow. This healing process is presented in the smallest possible steps. "Lust and ecstasy" stands by Cremer in close contact with the inner attitude during the massage, stands for the receiving end primarily in the foreground the pleasure to follow, to target instead of "pleasure and ecstasy."

According to Riedl (2006), "breathing" or various breathing techniques during the yoni massage are of outstanding importance.

Sexual energy

Fundamental is the idea in Neotantra that 'sexual energy' is not defined or equated with sexual pleasure ( libido ) and the physical desire derived from it, rather it is understood more comprehensively as ' life energy '. It is thus a metaphor and, analogous to (physical) energy, should make the relationships describable. The 'life or sexual energy' is a 'force' that flows through the human being a life, spiritual force. People can activate a lot of life energy in their bodies through sexual activity.

Lack of purpose

Intentional lack of purpose means that all open or secret goals for action are let go and we experience together what is real, what works and what wants to happen instead of clinging to an idea or goal. Lack of intention is not to be equated with forms of inactivity or with the attempt to generate an attitude of “wanting nothing” in order to generate an inner absence from the objects or an indifference.

Paying attention to breathing can clarify the principle of 'lack of intent'. The focus of every breathing technique is the passivation of the breathing process, then the breathing just happens by itself, with a mindful 'unintentional intention'. The more unintentional breathing, the lower the risk of returning to a state of increased activity through too conscious exertion. The contemplative perception of breathing creates an unintentional sensual encounter with the physical well-being, without ideas, thoughts about sexual satisfaction intentions, interpretations, symbolizations, motivation to learn, action chapels and search for meaning. The products of the intellectual activity, the ideas, etc. should let the giver and the recipient 'move on like clouds in the sky'.

A lack of intent is also important so that the yoni massage does not become a means to a specific end. A means to an end, for example the idea or the aim of action, could be to “make the receiving woman sexually happy”, but that would no longer be unintentional, although this can be a consequence of a massage. Purposelessness is an attitude that giver and receiver can gradually cultivate and develop.

From the opposite terms and ideas, the antonyms , the 'lack of intent' can be defined. A 'positive' antonymy of non-intentionality is goal-orientation, centering, and reliability. An intention is always directed towards the imagination of an outcome. A deliberate act occurs in anticipation of an outcome. Vice, negative desire, condemnation, judgment, narrow-mindedness would stand as the negative antonymy of lack of intention.

According to Cremer, the yoni massage within the agreed framework, as a ritual, represents an opportunity for the giver and the recipient to experience a tantric setting that arises from the moment and does not follow any intention. This is also important so that the yoni massage does not serve as a means to an end , for example to build up greater intimacy or to sexually satisfy the recipient. According to Riedl (2006), the giver should take an assisting and accompanying attitude. It is there to support the intention of the woman, the recipient (" Shakti ") and to serve her.

Since a yoni massage is also a very sensual experience for the giver, the giver ( Shiva ) can get a penile erection (his lingam ). According to Cremer, erections are physiological experiences in the giver and are not an indication of the qualitative evaluation of the yoni massage. An erection also has no qualitative significance for women.

Mindfulness

A mindful attitude is characterized by curiosity , openness and openness to internal and external perceptions ('being attentive'), which is deliberately directed towards the here and now ('being in the moment'). In this posture, one consciously perceives thoughts, feelings, needs and body sensations, whether pleasant or unpleasant, without evaluating them ('not judging'), that is, one takes an observer's perspective ('inner observer'). The attitude of the inner observer is therefore not judgmental, but accepting. All events and reactions in consciousness are admitted and recognized in their current state of consciousness , the contents of consciousness are not evaluated and they are met with an open and accepting presence. All thoughts and sensations, unpleasant and pleasant, are perceived as comprehensively as possible. What is perceived is simply accepted and avoids being influenced by it ('conscious action') (see also Vipassana and Sakshi Bhava ).

Every yoni massage represents a unique and individual situation. Mindfulness during the massage means for the giver to adopt a mindful posture. The past in the ritual is over, the future has not yet taken place, it is unfolding incessantly. Mindfulness is to be aware of the present moment. Every single moment is made up of a series of sequences in which a multitude of actions and reactions take place. Our consciousness often reacts unconsciously to a trigger that then leads the giver or recipient to thoughts, judgments, purely accidental connections from memory, fantasies and thus from the present. As the participants refocus, concentrate on breathing, on the feeling in the hands, in the yoni, hearing, smelling, etc., mindfulness returns to the here and now. According to Cremer , one should be consciously focused on the current situation, while neither assessing nor categorizing what is perceived, but rather accepting and observing with an inner attitude of the all-rounder. This also means not to cling to the perceived events (cf. Upadana ), to stick to them, but to send them on. According to Anand (1995), the giver should take care not to lose himself in giving, that is, not to forget his own body sensations, which can lead to weariness. The giver should also intensify his conscious breathing and sit comfortably so that the 'flow of energy' is not blocked.

'Cycle of Mindfulness ' according to Ann Swanson and Jon Kabat-Zinn (see also Vipassana )

Breathing and pranayama

There are various techniques and practice systems that are designed to help awaken the Kundalini energy and enable it to rise through the chakras. The central Shushumna canal, which is surrounded by two important nadis, Ida and Pingala, where they lie to the left and right of the Shushumna-Nadi and correspond to female and male qualities. Ida and Pingala wind ascending from the root chakra around the Shushumna-Nadi, at their four intersection points are the middle four chakras. In Tantra this is seen as attaining or uniting with Atman , the cosmic consciousness ( Shiva ) with the divine energy ( Shakti ). This is where pranayama comes in, it is the art and mastery of the breath or the control of the movement of prana through breathing techniques. All breathing techniques have the four phases of breathing. The exhalation phase has a relaxing effect, while inhaling, on the other hand, absorbs new energy. Pranayama consists of inhaling, puraka (Sanskrit पूरक pūraka), stopping, kumbhaka (Sanskrit कुम्भक kumbhaka) and exhaling, rechaka (Sanskrit रेचक recaka). In Kundalini Yoga breathing exercises, regardless of whether you breathe slowly and deeply or quickly and forcefully, you have to consciously hold your breath for a certain time. In empirical-scientific thinking, (deep) inhalation activates the sympathetic nervous system , while (deep) exhalation stimulates the parasympathetic nervous system . Two major forms of breathing are distinguished: the primary breathing, abdominal breathing (abdominal breathing), and diaphragmatic breathing (Diaphragmalatmung) called ( diaphragmatic breathing ) and the secondary breathing, chest breathing (intercostal breathing) by the intercostal muscles .

Ritual space

A ritual room is prepared and thus delimited. In general, the distinction between rituals and “habit”, the routine, everyday action, is characteristic. A rite is the totality of the established customs and ceremonies of a spiritual cult. It proceeds according to given rules, mostly formal and often solemn action with a high symbolic content, they are often accompanied by certain word formulas and fixed gestures. It also means on a very abstract level that it is a matter of repeating a consistent procedure that is carried out regularly and in a certain order. To what extent this applies to the execution of the tantric massage as such remains open, but with regard to the arrangement, the massage takes place in an attached ritual room.

A tantra ritual takes place in a "tantric temple". When you open a “sacred space”, you consciously leave everyday life behind you and prepare yourself to connect with the divine and the spiritual. The roles in the ritual are divided into:

  • the woman receives
  • the man gives.

The partner was invited to the ritual, both the recipient and the giver put on cloths ( lunghis or hamam cloths) before the ritual.

Opening of the ritual

Before the yoni or tantra massage, a greeting and adoration ritual is celebrated, in which the admiration for general femininity is expressed in the receiving woman and in all her beauty and dignity by the giver. At the greeting and the start of the ritual, the partners stand opposite each other and take the Namastè pose with their hands, for example . The giver welcomes his partner, the recipient with words that express the thank you for the fact that the recipient has accepted the invitation and wants to confidently indulge in the yoni massage. Then the recipient has the opportunity to give an answer of thanks in her own words. The words of thanks can end with a bow to each other in the Namasté posture and thus open the tantra massage ritual.

Undressing the partner

Both close their eyes and intensely observe their breathing and breathing movement for a while. Furthermore, the partners can focus their attention on and in their body and let go of all tension. The actual physical contact can begin with the giver asking the recipient to close their eyes and he begins to touch her body with both hands. So that his hands are placed on the head of the recipient and slowly, carefully, glide over their entire body from there. The giver stays with his partner with all his attention. In both cases , attention should be paid to breathing ( pranayama ), breathing deeply and relaxed. Now the Lunghi of the recipient can be actively removed from the Giver and finally the Lunghi of the Giver. The process of putting down the lunghi can be used creatively and playfully to create sensual sensations with the cloth on the skin. After the towels have been removed, the giver can gently hug the recipient.

More sensual touches

The tantra massage in general or the yoni massage in particular is the result of a sensual full body massage. The special thing is that it accepts the recipient as a whole and includes all parts of the body in the massage. As a result, the recipient perceives the result of a tantric massage as deeply relaxing, inspiring and harmonizing, creating a deep relaxation, a trance-like experience. The massage is guided by lack of intent, breathing, slowness, presence or mindfulness without striving for targeted perfection.

Method and techniques

Yoni massage as part of the tantra full body massage

In the tantra massage (neotantric massage) the body is celebrated. Giver as well as recipient can experience their own sensuality with dignity and respect. The Tantra massage involves the entire body ("from head to toe"). Each zone is included. The yoni massage can begin with a full body massage, the course of which varies depending on the giver or the preferences of the recipient. The full body massage can begin in the prone position, then the front part of the body receives the products in the supine position. The full-body massage consists of a small number of basic movements that are repeated and varied according to the body part. There are roughly four main types:

  • sliding handles
  • medium-deep handles
  • deep handles and
  • Tapping massage.

Hygiene and locality

The (overall) body cleaning before the individual settings is of great value, i.e. body care and body hygiene, especially oral and dental care as well as the intimate areas ( yoni , lingam , anus or perineum). It is also important to take care of your nails and hands in order to avoid injuries caused by sharp fingernails ( nail files ). Because fingernails can lead to injuries to the vulva, vaginal entrance or vagina with insufficient care or with the appropriate cosmetic design . General hand and finger hygiene (if necessary hand disinfection ) should be observed.

A tantric massage is usually performed on the floor and on a thinner mattress , mat, etc. Meditation pillows, a large towel and massage oil are also required. Both the giver and the recipient are undressed. The room is warm , as is the base. Usually incense is added, and the lighting conditions are also adapted to the situation. The aim is for both actors to be able to relax. The ceremony begins with a greeting to the recipient and thanks for giving herself to the yoni massage with confidence. At the beginning of the ritual, the place selected for the tantra ritual is prepared, then the body of the woman, the recipient, is brought to rest, awakened and stimulated with a gentle tantric full-body massage. Attention should be paid to pranayama breathing. Sensual skin sensations are specifically enhanced by touching them with aids such as hot towels, fans , feathers , furs and oils . This should enable the state of deep relaxation , a deep arrival in oneself. After the recipient is in relaxed rest through relaxing massage techniques, the actual yoni massage is usually carried out in the supine position. The yoni massage begins after the tantric attunement with a massage of the whole body. The other, classic course of the yoni massage includes around twenty described massage movements that can be used on and in the female genitalia. By being carefully touched, the recipient can perceive herself and come into contact with her “lap space”. For the giver, a changed attitude is required, in the relevant literature one speaks of the "yoni as a temple ", that is, the giver should adopt the inner attitude as if he were entering a sacred place.

With body-warm oil - here an exemplary procedure - the groin region , then the inner thighs and then the mons pubis, are massaged with gentle pressure. The giver varies the tempo, pressure and rhythm when massaging. By gently sliding the fingertips upwards along the outer lips of the Venus , labia majora , gently stroking this movement up to the area of ​​the clitoral hood , preputium clitoridis , evenly and with great calm. This sequence of movements is repeated up to the zone of the inner lips of Venus , labia minora . The gentle but steady sequence of the massage movements creates a great release of sexual energies. With the fingers of both hands, the outer lips of Venus are gently pulled apart, now the clitoris bead with its mostly tent-like hood as well as the entire yoni can be carefully and unintentionally observed. This gently wakes the tissue, increases blood flow and increases sexual arousal.

relationship

In principle, the yoni massage is a manual act, it is fundamentally defined as sexual contact ( interpersonal communication ) between the bodies or genital organs of one person and the hand or hands of another. In the broadest sense, the postures assumed, the asanas and the sequences of movements represent the karanas of yogin practice. The giver does not intentionally focus on the recipient's sexual arousal, which, although it develops, is welcomed. Basally it describes as a term a sexual interaction , i. H. sexual acts or activities that two or more people engage in with each other. Non-verbal information is important and can be coded in a variety of ways. The most frequently noticed ways of expression include facial expressions , gestures , posture and movement, tone of voice (affectionate, relaxed, etc.), touch and feel, smell (sweat, pheromones , etc.), attachments to the body (make-up, dirt, etc.), Eye contact , interpersonal distance , impression management (through clothing, hairstyle, etc.), etc. a. The (meditative) visualization ( pictorial representation ) of the chakras (Sanskrit चक्र, cakra , [ ʧʌkɽʌ ], literally: 'wheel', 'discus', 'circle', plural chakras ) plays an important role in the actors , they became in the tantric Hinduism , in tantric-Buddhist Vajrayana , in yoga as well as in some esoteric teachings presented as subtle energy centers between the physical body and the subtle body (cf. astral body ) of the human being. These are connected by energy channels. In other contemporary body therapy concepts, the doctrine of the chakras plays a not unimportant role in certain yoga directions for awakening Kundalini energy, in neotantra and also in alternative healing methods such as Reiki .

In the yoni massage, the roles of giver and receiver are clearly divided. The giver pays the recipient all the attention and touch. The recipient can devote herself solely to her sensations, to what she feels or appears in her body. The giver can or should perceive and feel his own pleasure. It is a very important prerequisite for a successful yoni massage. Because if the giver closes himself off from his own (sexual) energies and blocks his sensations, he cannot give pleasurable touches. Because with a tantra massage, both the giver and the recipient are in an energy cycle. It is important that both can experience pleasure. The only important thing is that the giver does not attach his own sexual needs to the recipient. The art here is to be in lust without seeing the other as an “object of one's own desire”; rather, it is a lustful ritual of worshiping and appreciating the yoni. The inclusion of sexual energies and sexual arousal in the yoni massage therefore does not mean an intentional, sexual exchange, but means that this part of the physicality is valued as equal, open-ended and unintentional as the rest. The giver does not end the yoni massage abruptly. Non-verbally or verbally, in the exchange of giver / recipient, the yoni is only left when the recipient feels ready. You can protect the whole yoni with the palm of your hand for a certain period of time. While the other hand caresses the woman's face. After finishing the yoni massage, the recipient should rest for a few minutes and feel what has happened. Then the farewell ritual follows; you sit opposite each other again, keep both hands folded ( Namaste Sanskrit नमस्ते namaste ) as an expression of respect and respect for one another and you can once again feel the encounter. This means a conscious concentration and "floating focus" on the sensations in the body that arise after the massage exercises. The tracing expands the body awareness. As the recipient feels into himself, an increased feeling and feeling ( introspection ) for his own body is gradually created . In addition, the tracing allows a certain retrospection, on the effect of the individual massage sections and exercises.

aims

The aim of a yoni massage is to a. Dissolve existing blockages in the flow of energy ( Prana ) by allowing women to recognize and express what is good for them during sexual encounters and in their relationships. Or to recognize what they no longer want to feel or experience in interpersonal relationships . Deep, consciously guided breathing is stimulated to expand the sexual and spiritual experience and the corresponding body sensations, as they appear, are accepted and consciously tracked. The sexual energy is stimulated and heated to a certain extent during the yoni massage, so that at the end of the massage it can rise up the spine through the corresponding channels and pathways, thereby distributing this energy throughout the body. This process is repeatedly supported by targeted breathing.

Some important places for a yoni massage; Paraurethral gland (“ Skene gland”, “female prostate”) with the G-spot located in the (“ring-shaped”) periurethral connective tissue which plays a role in massages alongside other vulvar and intravaginal erogenous zones (such as A-point , C-point ) play; Representation of the sketch in the sagittal plane

When the sexual energy increases, one can carefully advance into the vaginal opening, vestibulum vaginae (it should be well open at this point) and then massage the sides of the vaginal opening, introitus vaginae . The clitoris can still be massaged with the fingertip, such as the thumb. Careful penetration into the vaginal area may only take place after consent - the same applies to the anus, after the area of ​​the perineum, perineum ( Muladhara , root chakra) has been gently and evenly massaged with gentle pressure. By initially careful, digital stimulation of the vagina in the area of ​​the periurethral tissue, ( English. Urethral sponge ) ("around the female urethra"), which can be felt more or less clearly as a spongy or rough, corrugated, walnut-like structure a female ejaculation and an intense orgasm experience set.

In between the giver strokes the whole body of the recipient, which is energetically involved, such as the arms , legs , breast with nipple and the stomach (by long sliding grips). In the yoni massage, the chakras or energy centers are supposed to be connected and harmonized by the long strokes over the entire body.

Mindful , cautious and gentle “entering”, after appropriate preparation (tantra full body massage), of the female “womb”; the "yoni as temple " or " sacred space"
The attitude and ideas as well as the common relaxation and breathing technique of Shiva and Shakti are decisive .

effect

A yoni massage should always be open-ended and unintentional; the focus is on your own sensuality or the shared sensual experience. The recipient will be treated with the greatest respect and respect at all times. The tantric massage can have very healing aspects. Due to its holistic nature, you experience deep relaxation and the connection between your own heart and your own sexuality, in contrast to the separate experience of heartfelt and sexual feelings, are brought into connection and harmony for a moment in a tantric massage. The tantric massage can also be sensual and extremely enjoyable. The recipient assumes their own responsibility for their experience of the massage. One of the most important effects is deep relaxation (see also relaxation technique ). Trusting the giver can lead to a female orgasm as well as female ejaculation ( prostate feminina ), but this is by no means in the foreground.

Superficial and deep pelvic floor muscles

In neo-tantric and also tantric rituals in general, and yoni massage in particular, it is about the integration of human sexuality and spirituality, that is, it is a spiritual path with physical components; thus about mukti (Sanskrit मुक्ति mukti ) that is about liberation , redemption , freedom ; Becoming aware of one's own reality and about Bhukti (Sanskrit भुक्ति bhukti ) eating, enjoying, enjoying. Clinging , Upadana (Sanskrit उपादान upadana ), can be problematic in this context, as human consciousness has a tendency to cling to pleasant experiences and people who were connected with them, from which suffering can arise. In order to avoid this unnecessary suffering, consciousness control and non-attachment ( upadana ) are also developed on the tantric path , so that sensual pleasure can not become a source of suffering but a possibility for intense spiritual experience.

indication

In general, weak pelvic floor muscles ( pelvic floor training , see also vaginal balls ) can be strengthened by regular yoni massages, as can general sexual stimulation ability ( sexual reaction cycle ).

Four main muscular forces contract or relax in a coordinated manner against the suspensory pelvic ligaments, "PUL" on the urethra "U" and USL on the uterus, to close the urethra "U", vagina "V" and rectum "R" around them or to open. The front and rear straps ("PUL", "USL") are pulled together. "PUL" = pubourethral ligament; "USL" = uterosacral ligament ; "PCM" = front part of the pubococcygeus muscle ; "LP" = levator plate, pelvis diaphragm ; "LMA" = common longitudinal muscle of the anus; "PS" = pubic symphysis ; "S" = sacrum ; "EAS" = external ani sphincter muscle. Perspective: sitting position.

Contraindications

Injuries or healing wounds are a contraindication . Acute and chronic infections , such as the vagina , vulva and uterus, must be taken into account as well as mental illnesses. The latter may be curatively accessible after appropriate advice in an appropriate setting.

During the setting, massage oils and lubricants are used to lubricate the externally accessible female genitalia and for the rest of the body . Allergic dispositions of both the recipient and the giver must be taken into account. Since the oils and lubricants also reach intravaginally, they should be free of harmful components. In particular, lubricants that contain hormonally active chemicals ( endocrine disruptors ) should be excluded, i.e. substances that act in the body like natural hormones.

Body techniques

The term “body techniques” goes back to the French sociologist Mauss . He saw in it the way in which people in one society as in the other traditionally use their bodies. Therapeutic body techniques play an important role in the treatment of sexual disorders .

literature

  • Margot Anand : Tantra or the Art of Sexual Ecstasy. Wilhelm Goldmann, Munich 1995, ISBN 3-442-13847-7 .
  • Margot Anand: Tantra - Path of Ecstasy. The sexuality of the new person. Sannyas-Verlag, Meinhard-Schwebda 1982.
  • Margot Anand: Magic of Tantra. Goldmann, Munich 1995.
  • Klaus Jürgen Becker, Tomas Langhorst: Tantra massage. Discover sensual sources of power together. Hans-Nietsch, Emmendingen 2013, ISBN 978-3-86264-003-4 . (nietsch.de)
  • Barbara Carrellas: Urban Tantra: Sacred Sex for the Twenty-First Century. Ten Speed ​​Press, 2017, ISBN 978-0-399-57968-4 .
  • Yella Cremer: Yoni massage: lust, healing and intimacy. Arkana, Munich 2018, ISBN 978-3-442-34243-3 .
  • Nicole Daedone: Slow Sex: The Art and Craft of the Female Orgasm. Grand Central Life & Style, 2011, ISBN 978-0-4465-6719-0 .
  • Georg Feuerstein : The Yoga Tradition. History, literature, philosophy & practice. Yoga Verlag, Wiggensbach 2009, ISBN 978-3-935001-06-9 .
  • Klaus Goeschen, Peter Papa Petros: Urogynaecology from the perspective of integral theory. Springer Medizin Verlag, Heidelberg 2009, ISBN 978-3-540-88354-8 (epdf.tips)
  • Kalashatra Govinda: Tantra Massage: The stimulating power of erotic touch. Irisiana, Haldenwang, Bavaria 2012, ISBN 978-3-424-15162-6 .
  • Kalashatra Govinda: Tantra: The high school of spiritual eroticism. Irisiana, Haldenwang, Bavaria 2013, ISBN 978-3-424-15206-7 .
  • Silke Harms: "Corporeality is the end of God's works" Body work in spiritual accompaniment. Medit2012_03_umbr.indd 35 (kloster-bursfelde.de)
  • Carl Gustav Jung : The Psychology of Kundalini Yoga . Walter Verlag, 1998, ISBN 3-530-40684-8 .
  • Joanna B. Korda, Sue W. Goldstein, Frank Sommer: The History of Female Ejaculation. International Society for Sexual Medicine. In: J Sex Med. Volume 7, 2010, pp. 1965-1975. (pdfs.semanticscholar.org)
  • Frank Lerch: The Essence of Tantra: The timeless teachings of Indian Tantra. CreateSpace Independent Publishing Platform, 2015, ISBN 978-1-5075-96-47-0
  • Barry Long: Sexual love in a divine way. 7th edition. MB-Verlag, 2004, ISBN 3-9807509-1-4 .
  • Bhagwan Shree Rajneesh : Tantric Love Art. Sannyas Verlag, Meinhar-Schwebda 1982, ISBN 3-922458-02-5 .
  • Michaela Riedl: Yoni massage. Discover the sources of female lust for love - sensual, energetic and spiritual. Nietsch, Freiburg im Breisgau 2006, ISBN 3-934647-05-7 .
  • Andreas Rothe : The tantric massage according to Andro: Touch me. Amantara, Basel 2016, ISBN 978-3-033-05031-0 .
  • Andreas Rothe: Tantra Yoga: The Yoga of Love. Amantara, Basel 2013, ISBN 978-3-0330-3858-5 .
  • Andreas Rothe: The five Tantrika: The secret of eternal youth. Amantara, Basel 2018, ISBN 978-3-0330-6915-2 .
  • Andreas Rothe: One Life - The twelve secret rituals of the Dhyani Buddahs and two other tantric rituals. Bohmeier, Johanna, Verlag, 2000, ISBN 978-3-89094-322-0 .
  • Andreas Rothe: Tantric Sex Therapy. Synergia Verlag, Basel / Zurich / Roßdorf 2012, ISBN 978-3-930442-81-2 .
  • Cassie Moore, Caffyn Jesse, Mehdi Darvish: Healers on the Edge: Somatic Sex Education. erospirit, 2017, ISBN 978-0-9738332-4-9 .
  • Samuel Widmer Nicolet, Marianne Principi: Every blink of an eye you are aware. Tantra: Everything is one and made of love. Basic Editions, Nennigkofen 2015, ISBN 978-3-9524413-3-6 .
  • Maitreyi D. Piontek : The miracles of female sexuality. Holistic practice book. Heyne Verlag, Munich 2012, ISBN 978-3-453-70184-7 .
  • Andreas Rebmann: TANTRA Ebook. How man and woman grow together. The last change to this PDF version was made on November 15, 2018 (tantra-ebook.de)
  • Daniel J. Siegel: The Mindful Brain. Reflection and Attunement in the Cultivation of Well-Being. WW Norton & Co, 2007, ISBN 978-0-393-70470-9 .
  • Julia Sparmann: Body-Oriented Approaches to the Sexual Education of Young Women: An Interdisciplinary Introduction. Psychosozial-Verlag, Giessen 2015, ISBN 978-3-8379-2519-7 [7]
  • Renate Syed: Knowledge of the "Graefenberg zone" and female ejaculation in ancient Indian sexual science. A medical history contribution. In: Sudhoffs Arch. Volume 83, No. 2, 1999, pp. 171-90.
  • Anja Strassner, Anja Maria Engelsing: The hidden power in the middle of the body. The female pelvic floor, the center of strength and fulfillment. Nature and Healing, 2004, accessed on December 14, 2018 (anja-strassner.de)
  • Richard Strozzi-Heckler: The Art of Somatic Coaching: Embodying Skillful Action, Wisdom, and Compassion. North Atlantic Books, 2014, ISBN 978-1-58394-673-2 .
  • Deborah Sundahl : Female Ejaculation & the G-Spot. Hans Nietsch Verlag, Freiburg 2006, ISBN 3-934647-95-2 .
  • Ashley Thirleby: The Tantra of Love. An introduction to the ancient Indian art of love. Book guild Gutenberg, Frankfurt am Main, ISBN 978-3-7632-2445-6 .
  • Samuel Widmer , Marianne Principi: Tantra - a textbook on the love of the art of living. Basic Editions, Nennigkofen 2016, ISBN 978-3-9524413-3-6 .
  • Helen E. O'Connell, John M. Hutson, Colin R. Anderson, Robert J. Plenter: Anatomical relationship between urethra and clitoris. In: Journal of Urology. Vol. 159, No. 6, June 1998, pp. 1892-1897.

media

  • Fire in the Valley - Female Genital Massage. (2004) Annie Sprinkle, Joseph Kramer
  • The best of vulva massage. (2002) by Joseph Kramer, Featuring: Kenneth Ray Stubbs, Annie Sprinkle, Jack Painter
  • The female orgasm. (2018) by Nhanga Ch.Grunow, Ulrike Zimmermann, Melanie Fritz, contributors: Mareen Scholl
  • The tantric massage film. (2014) by Michaela Riedl, Ditmar Zulic, Frank Fleuchaus, Bernd Eidenmüller

See also

Web links

References and comments

  1. ↑ The verb root of "tantra" is tan ("expand", "expand", "expand", "multiply"), followed by tra, usually an instrumental suffix . This opens up the meaning of tantra "an instrument (tra) of expansion". An instrument (tra) for expansion (tan), commonly called tissue, continuum, context, basis; Textbook, teaching reproduced
  2. ↑ Silvio Wirth: What is Tantra? ( tantra-tradition.de , accessed on September 29, 2018)
  3. ↑ Martin Grunwald: Haptics: Man's physical and physical access to the world and to himself. In: Thomas H. Schmitz (Ed.): Werkzeug-Denkzeug. Transcript Verlag, 2012, ISBN 978-3-8376-2107-5 . (haptiklabor.medizin.uni-leipzig.de)
  4. ↑ S. Müller, M. Grunwald: Haptic perception effects in experienced and inexperienced physiotherapists. In: Manual Medicine. Springer-Verlag, Berlin / Heidelberg 2013, pp. 1-6, doi: 10.1007 / s00337-013-1068-y . (haptiklabor.medizin.uni-leipzig.de)
  5. ^ Margot Anand: Tantra or the Art of Sexual Ecstasy. Wilhelm Goldmann, Munich 1995, ISBN 3-442-13847-7 , p. 35.
  6. ↑ Yella Cremer: Yoni Massage Brief Instructions - 23 Massage Techniques for Tantra Massage and More Enjoyment During Sex - Practical quick overview and cheat sheet for women. LoveBase Media, 2015.
  7. ↑ Michaela Riedl: Yoni Massage. Discover the sources of female lust for love - sensual, energetic and spiritual. Nietsch, Freiburg im Breisgau 2006, ISBN 3-934647-05-7 .
  8. ↑ Georg Feuerstein: The Yoga Tradition. History, literature, philosophy & practice. Yoga Verlag, Wiggensbach 2009, ISBN 978-3-935001-06-9 , p. 568.
  9. ↑ see also Jing or Yin and Yang
  10. ↑ Yang: bright, hard, hot, masculine, active, movement; compare Pingala
  11. ↑ Yin: dark, soft, cold, feminine, passive, calm; compare Ida
  12. ^ Gavin Frost, Yvonne Frost: Tantric Yoga: The Royal Path to Raising Kundalini Power. Motilal Banarsidass Publ., 1996, ISBN 81-208-1231-X , pp. 125-126. (books.google.de)
  13. ↑ Michaela Riedl: Yoni Massage. Discover the sources of female lust for love - sensual, energetic and spiritual. Nietsch, Freiburg im Breisgau 2006, ISBN 3-934647-05-7 .
  14. ↑ Christian Fuchs: The History of Yoga. In: The Way of Yoga. Handbook for practitioners and teachers. Verlag Via Nova, Petersberg 2013, ISBN 978-3-928632-02-7 , p. 10.
  15. ↑ Silvio Wirth: Tantra-Yoga-Feinkörperlehre. (tantra-tradition.de , accessed December 1, 2018)
  16. ↑ see Hinduism ; first mentioned in the Taittiriya Upanishad (about before 550 BC) (Sanskrit तैत्तिरियोपनिष्हद् taittirīyopaniṣhad f.), it is one of the oldest Upanishads
  17. ↑ Kurt Galling (ed.): The religion in history and present. Concise dictionary for theology and religious studies. Volume 5: P - Se. 3rd, completely revised edition. Mohr, Tübingen 1961, p. 1366 (also: (= digital library. Vol. 12). Unabridged electronic edition of the 3rd edition. Directmedia, Berlin 2006, ISBN 3-89853-412-X ).
  18. ↑ Lambert Schmitshausen: avidyā. In: Joachim Ritter, Karlfried founder (Hrsg.): Historical dictionary of philosophy. Volume 1: A - C. Completely revised edition of the "Dictionary of Philosophical Terms" by Rudolf Eisler. Schwabe & Co., Basel u. a. 1971, ISBN 3-7965-0115-X , p. 736.
  19. ↑ Kundalini and the subtle system of the body. Text excerpt from Karin Brucker: The elemental force Kundalini: Recognize phenomena, interpret symptoms, master transformation. OW Barth, Munich 2011, ISBN 978-3-426-41037-0 , accessed October 13, 2018 ciando.com
  20. ↑ Anand Kaur Seitz: Kundalini Yoga. Harmony for body and soul through the chakra energies. Nikol Verlag, Hamburg 2018, ISBN 978-3-86820-437-7 , p. 18.
  21. ↑ THC Krüger: Hormonal and central regulation of sexual desire and attachment. In: J Reproduktionsmed Endokrinol. Volume 8 (special issue 2), 2011, pp. 25–29. (kup.at)
  22. ↑ The nucleus accumbens plays an important role in the mesolimbic system , the brain's reward system. The mesolimbic system is heavily involved in emotional learning processes. The nucleus accumbens contains dopamine receptors , the stimulation of which by the ventral tegmental area is made responsible for the expectation of a feeling of happiness. In short: the amygdala functions as a 'guarding system', the hippocampus processes sensory influences and transfers the contents of short-term memory to long-term memory, the corpora mammilaria coordinate the memory processes
  23. ↑ compare other concepts e.g. B. the Qi in Taoism , the Pneuma ( breathing soul ) in ancient Greece, the Jewish Ruach , the Christian Holy Spirit , the Orenda of the Iroquois or also the vis vitalis in Vitalism , the orgone of the Wilhelm Reich
  24. ↑ Silvio Wirth: Directions of Tantra. (tantra-tradition.de)
  25. ↑ Georg Feuerstein: The Yoga Tradition. History, literature, philosophy & practice. Yoga Verlag, Wiggensbach 2009, ISBN 978-3-935001-06-9 , p. 568.
  26. ↑ Narinder Sharma : Tantra Yoga Nada And Kriya Yoga Swami Shivananda. 3. Edition. The Divine Life Society, 1986, ISBN 81-7052-042-8 , p. 63. (archive.org)
  27. ↑ Georg Feuerstein: The Yoga Tradition. History, literature, philosophy & practice. Yoga Verlag, Wiggensbach 2009, ISBN 978-3-935001-06-9 , p. 532.
  28. ↑ Dagyab Kyabgön Rinpoche : Tantra. (info-buddhismus.de)
  29. ↑ Bhikkhu Anālayo: The Four Satipatthānas in Study and Practice. BGM 2015 ( [1] on buddhismuskunde.uni-hamburg.de)
  30. ^ "Rajneesh" Chandra Mohan Jain: Tantric love art. Sannyas Verlag, 1982.
  31. ^ Rajneesh Chandra Mohan Jain : The Tantric Vision. Innenwelt Verlag, 1993, ISBN 3-925205-65-9 .
  32. ↑ Helmut Poller: Tantra, Neo-Tantra and Synthesis. on: helmutpoller.eu , Vienna 2013, pp. 1–10, accessed on October 3, 2018 (online)
  33. ↑ Michaela Riedl: Yoni Massage. Discover the sources of female lust for love - sensual, energetic and spiritual. Nietsch, Freiburg im Breisgau 2006, ISBN 3-934647-05-7 , p. 186.
  34. ↑ Deborah Sundahl: Female Ejaculation and the G-spot. Hunter House, 2003, ISBN 0-89793-380-X , p. 170.
  35. ↑ K. Ruby: Sexological Bodywork. (sexologicalbodywork.com)
  36. ↑ Michaela Riedl: Yoni Massage. Discover the sources of female lust for love - sensual, energetic and spiritual. Nietsch, Freiburg im Breisgau 2006, ISBN 3-934647-05-7 , pp. 187–188.
  37. ↑ In "red tantra" the adept practices various energy practices in order to gather sensual, sexual and spiritual experiences and to improve his ability to love. In "black tantra" mantras are recited, yantras are worn as amulets, and certain rituals are performed in order to ultimately achieve selfish goals. In "white tantra" the adept practices in order to increase his energy level and to become an instrument of divine power, to develop and improve the ability to love and finally to reach unity. In the Indian tradition, a distinction is made between a tantric path according to its methodology. Which is based solely on meditation, energy work and spiritual worship is known as the right path or right-handed tantra . The path that also includes sensuality, sexuality and passion is called the left path or left-handed tantra .
  38. ↑ Thomas Gisler-Hofmann: Plasticity and training of the sensorimotor systems. Learning through repetition without repetition. Swiss journal for «Sports Medicine and Sports Traumatology» 56 (4), 137–149, 2008 [2]
  39. ↑ Chakra system in Sahaja Yoga
  40. ↑ Helmut Poller: Tantra, Neo-Tantra and Synthesis. on: helmutpoller.eu , Vienna 2013, pp. 1–10, accessed on October 3, 2018 (online)
  41. ↑ Yella Cremer: Yoni massage: lust, healing and intimacy. Arkana, Munich 2018, ISBN 978-3-442-34243-3 , p. 124.
  42. ↑ Yella Cremer: Yoni massage: lust, healing and intimacy. Arkana, Munich 2018, ISBN 978-3-442-34243-3 , p. 48.
  43. ↑ Michaela Riedl: Yoni Massage. Discover the sources of female lust for love - sensual, energetic and spiritual. Nietsch, Freiburg im Breisgau 2006, ISBN 3-934647-05-7 , p. 110.
  44. ↑ Gustl Marlock : Handbook of body psychotherapy: with 3 tables. Schattauer Verlag, Stuttgart 2006, ISBN 978-3-7945-2473-0 , pp. 138-141
  45. ↑ Stefan Rademacher: The image of science in the esoteric culture. Inaugural dissertation from the University of Bern, Bern 2010, pp. 189–196 [3]
  46. ↑ see also:

    "Sexuality can be understood as general life energy, which the body uses, is fed from various sources, knows very different forms of expression and is meaningful in various ways."

    - Uwe Sielert : Sexual pedagogical materials for youth work in free time and in school. Beltz, Weinheim 1993, ISBN 3-407-55761-2 , pp. 41-43.
  47. ↑ The term "psychic energy" is the energy concept of thermodynamics are not identical, it is not a concrete case of physical energy, of the electrical energy or kinetic energy . Rather, the terminology describes some important functional aspects metaphorically in an analogous way (see also libido in psychoanalysis ). Physical energy cannot be transformed into 'psychic energy' either and vice versa. The psychic energy and thus also the 'sexual energy' can be described through the functions of the psyche such as motivation, cognition and emotion. The reward system in the brain is based on complex mechanisms on different levels, with different areas and nerve pathways. A desire and the prospect of reward, satisfaction motivates people to act. An important neurotransmitter in the reward system is dopamine . This is why the reward system is also called the 'mesocorticolimbic dopaminergic reward system'. In simple terms, the reward system works like a circuit. A stimulus coming from outside reaches the limbic system . This stimulus can be anything that the person normally craves for. The limbic system then generates an urge, which the cerebral cortex then represents as desire. The cerebral cortex integrates the need to urge this desire to be satisfied. When the desire is given in, the ventral part of the midbrain becomes significant. The cells in the ventral tegmentum located there, together with the neurotransmitter dopamine, stimulate the nucleus accumbens . That is where the actual human reward system is located .
  48. ↑ Michaela Riedl: Yoni Massage. Discover the sources of female lust for love - sensual, energetic and spiritual. Nietsch, Freiburg im Breisgau 2006, ISBN 3-934647-05-7 , p. 83 f.
  49. ↑ Annette Müller: The sexual socialization in female adolescence. Waxmann Verlag, Münster 2006, ISBN 978-3-8309-6692-0 , pp. 27-28
  50. ↑ compare also Upadana
  51. ↑ Michaela Wiese, Klaus G. Weber: Dynamic and energetic techniques in physiotherapy and manual medicine. Georg Thieme Verlag, Stuttgart 2006, ISBN 978-3-8304-9137-8,: 10
  52. ↑ Yella Cremer: Yoni massage: lust, healing and intimacy. Arkana, Munich 2018, ISBN 978-3-442-34243-3 , p. 58.
  53. ↑ Michaela Riedl: Yoni Massage. Discover the sources of female lust for love - sensual, energetic and spiritual. Nietsch, Freiburg im Breisgau 2006, ISBN 3-934647-05-7 , p. 137.
  54. ↑ Yella Cremer: Yoni massage: lust, healing and intimacy. Arkana, Munich 2018, ISBN 978-3-442-34243-3 , p. 237.
  55. ↑ There are numerous definitions (quoted from Yi-Yuan Tang : The Science of Mindfulness. How meditation changes the biology of body and mind. Junfermann, Paderborn 2019, ISBN 978-3-95571-782-7 , p. 16) So defined Jon Kabat-Zinn (1990) Mindfulness as 'non-judgmental attention directed to the present moment.' Another definition is, 'when we are mindful, we are open to surprises, focused on the present moment, receptive to context and, above all else, freed from the tyranny of old attitudes', according to Ellen Jane Langer (2014)
  56. ↑ Christian Gottwald : Processes of Consciousness and the Body in Psychotherapy - Neurobiological Aspects. Psychological Medicine, Volume 26, 2015, Number 1, pp. 15–35 [4]
  57. ↑ Han Shan : Mindfulness. The highest form of self-management. Trinity, Berlin / Munich 2012, ISBN 978-3-941837-75-1 , pp. 31-32; 52; 31; 54
  58. ^ Margot Anand : Tantra or the Art of Sexual Ecstasy. Wilhelm Goldmann, Munich 1995, ISBN 3-442-13847-7 , p. 121.
  59. ↑ Ann Swanson : Yoga understand. The anatomy of yoga postures. Penguin Random House, London 2019, ISBN 978-3-8310-3798-8 , p. 184.
  60. ↑ Corinna von Au: Characteristics and competencies of leaders: mindfulness, self-reflection, soft skills and competence systems. (= Leadership and applied psychology ). Springer-Verlag, Heidelberg / Berlin / New York 2016, ISBN 978-3-658-13031-2 , p. 4 (books.google.de)
  61. ↑ Uwe Bräutigam: Brief history of the Prâ ~ âyâma. In: VIVEKA. No. 35, pp. 6-15. (viveka.de)
  62. ↑ Manuel Hirning: Pranayama Workshop. Mödling, October 2016 (tantra-yoga-berlin.de)
  63. ↑ Johannes Quistorp: The breathing process as part of the vegetative nervous system - breathing and singing in the parasympathetic mode. 2014 (unfaltungderstimme.de)
  64. ↑ Sarah Radelfinger, Eva Kaul: Breath in change: the Ondulante. Pp. 10-12. (ibp-institut.ch)
  65. ↑ Gerd Schnack: The Vagus Meditation - A chance against stress and burnout in everyday clinical practice. In: Clinic Doctor. Volume 45, No. 01, 2016, pp. 6-8.
  66. ↑ Barbara Carrellas: Urban Tantra: Sacred Sex for the 21st Century. (sexologicalbodywork.com) (sexologicalbodywork.com)
  67. ↑ Gerald A. Klingbeil: Ritus / Ritual created: May 2010, (bibelwissenschaft.de) ; (bibelwissenschaft.de)
  68. ↑ Jaiya Hanauer, Jon Hanauer: Touch me! Erotic massages from head to toe for him and her. Goldmann, Munich 2010, ISBN 978-3-442-17121-7 , pp. 49-98
  69. ↑ Lucinda Lidell, Sara Thomas, Carola Beresford Cooke, Anthony Porter: Massage. Guide to Eastern and Western Techniques. Mosaik Verlag, Munich 1988, ISBN 3-576-02462-X , pp. 30-35
  70. ^ Margot Anand: Tantra or the Art of Sexual Ecstasy. Wilhelm Goldmann, Munich 1995, ISBN 3-442-13847-7 , p. 114.
  71. ↑ Worship ritual "Tantra massage for the Shakti" (bewusster-lieben.de)
  72. ↑ Ralf Lieder: Conscious love ritual 05: Tantric massage for women. (himmlisch-lieben.de)
  73. ↑ Klaus Röber: Yoni Massage Ritual. Tantra - a way to personal growth? Human Power Success Academy, December 2002. (tantra-massage-friedrichshafen.com , accessed on September 30, 2018)
  74. ↑ Kenneth Ray Stubbs, Louise-Andrée Saulnier: Erotic massage: with the magic of Tantra. Goldmann, Munich 2014, ISBN 978-3-442-17622-9 , p. 15.
  75. ↑ Claire C. Yang, Christopher J. Cold, Ugur Yilmaz, Kenneth R. Maravilla: Sexually responsive vascular tissue of the vulva. In: BJU INTERNATIONAL. Volume 97, 2005, pp. 766-772, doi: 10.1111 / j.1464-410X.2005.05961.x .
  76. ^ NM Henley: Body Politics: Power, sex, and nonverbal communication . Prentice Hall, Englewood Cliffs, NJ 1977.
  77. ^ BM de Paulo: Nonverbal behavior and self-presentation. In: Psychological Bulletin. Volume 111, 1992, pp. 203-243.
  78. ↑ Yella Cremer: G-spot massage brief instructions - with 23 massage techniques in pictures and text. 2017, (lovebase.com)
  79. ↑ Yella Cremer describes various grips and techniques with paraphrases, such as: 1. Warming up the vulva; 2. lip salute; 3. Pay lip service; 4. My lips are sealed; 5. lip dance; 6. kissable mouth; 7. making a fire; 8. Gatekeeper; 9. butterfly wings; 10. Venus delight; 11. Pearl greeting; 12. Great Crested Grebe; 13. Clitoral Meditation; 14. pussy petting; 15. gut feeling; 16. doorbell; 17. The map; 18. Rock around the clock; 19th G (goddess) point; 20. heaven and earth; 21. night sky; 22. hide and seek; 23. Goodbye ( images-na.ssl-images-amazon.com )
  80. ↑ Inhalation stands for energetic charging and contraction, compare the physiological concept of the sympathetic nervous system ; Exhalation stands for energetic discharge and relaxation, compare parasympathetic nervous system
  81. ↑ G-spot stimulation. Scheme of digital stimulation in the sagittal plane ; (tantricjourney.com)
  82. ↑ The Yoni Massage (whitelotuseast.com , accessed September 30, 2018)
  83. ↑ The G-point is part of the female urethra surrounding Schwellkörpersystems , the corpus cavernosum of the urethra , as intravaginal continuation to the Halban'schen fascia , the G-Spot and the anterior fornix Erogenous zone AFE short-zone are calculated as additional cavernous .
  84. ↑ Neurophysiological control of cohabitation in women Using parts of the illustration in Dee Silverthorn: Human Physiology, an integrated approach. 4th Int'l ed. 2007, Pearson / Benjamin Cummings; and physiology: MLP Duale Reihe, Thieme 2010, on physiologie.cc [5]
  85. ^ Milan Zaviačič : The Human Female Prostate. Slovak Academic Press, Bratislava 1999, ISBN 80-88908-50-7 [6]
  86. ↑ H. Ümit Sayin: Doors of Female Orgasmic Consciousness: New Theories on the Peak Experience and Mechanisms of Female Orgasm and Expanded Sexual Response. NeuroQuantology (November 2012) 10 (4): 692-714, doi: 10.14704 / nq.2012.10.4.627 , see p. 697 (online)
  87. ↑ Robert King, Jay Belsky, Kenneth Mah, Yitzchak Binik: Are There Different Types of Female Orgasm? Arch Sex Behav, doi: 10.1007 / s10508-010-9639-7 (PDF)
  88. ↑ Kenneth Mah, Yitzchak M. Binik: The nature of human orgasm: A critical review of major trends. Clinical Psychology Review, Vol. 21, No. 6, pp. 823–856, 2001 (PDF)
  89. ↑ Deborah Sundahl : Female Ejaculation & the G-Spot. Hans Nietsch Verlag, Freiburg 2006, ISBN 3-934647-95-2 , p. 80 f.
  90. ^ Giorgio Cremonini, Ruby Martinello: Pelvic Floor Pathology. Department of Obstetrics and Gynecology. University Hospital of Ferrara, Italy. Head of Department: Prof Pantaleo Greco (unife.it)
  91. ↑ Vincenzo Puppo, Giulia Puppo: Anatomy of Sex: Revision of the New Anatomical Terms Used for the Clitoris and the Female Orgasm by Sexologists. Clinical Anatomy 28, 2015, pp. 293–304, see p. 300 (viveve.com.sg)
  92. ↑ The venous network system that surrounds the clitoral structures is shown. The urethral sponge, the deep clitoral structures and G-zone are connected to each other. The paraurethral glands , "Skene glands", are part of this urethral sponge . The clitoral glans is innervated by the pudendal nerve , more precisely the dorsal clitoral nerve, while most of the other structures and the G-spot are innervated by the pelvic splanchnic nerves and some parts of them are partially innervated by the pudendal nerve. www.the-clitoris.com, last access; December 2011. pelvici552@1461099190604/The-venous-network-system-surrounding-the-clitoral-structures-is-depicted-Urethral.png (researchgate.net)
  93. ↑ Marcel Mauss : Sociology and Anthropology 2: Exchange of gifts, sociology and psychology, ideas of death, body techniques, concept of the person. Fischer, Frankfurt am Main 1997, p. 199.
  94. ↑ Uwe Britten: Interview with Ann-Marlene Henning, psychologist and sex therapist in Hamburg: "Normal - what does that mean with sex?" In: Deutsches Ärzteblatt . PP 17, January 2018 edition, p. 22 (aerzteblatt.de)