Controlling Your Hormones was
researched and written to explain one of the oldest, shortest and yet
most comprehensive teachings of the ancient world, namely the Rudrayamala of India. The
Rudrayamala has been highly
condemned because of its description of the inner powers of individuals
which can be self-controlled without external political, religious or
social forces.
This
book leads the reader through historical evidence of the truths described
in the Rudrayamala up to their present day confirmation with
modern endocrinology. It then concludes with the translation and
commentaries of the complete Rudrayamala, but let us begin near
the beginning, over two thousand years ago.
The
early Mithraic soldiers can be viewed as one of the first known groups
to have turned the search for higher powers into a science. Obviously
desirous to survive on the battlefield, these soldiers were highly
motivated to develop greater strength, speed, anticipation, courage, and
a working oneness with their comrades. Since soldiers travelled widely
and encountered the knowledge of many different peoples, they
assimilated a great deal and naturally tested out their new knowledge on
the battlefield. Their findings provided a foundation which evolved into
the prominent Dionysian movement in ancient Greece and Rome.
Their control of inner powers was described by their detractors as
resulting from secret underground rituals during which an intoxicating
and transformational libation known as haoma was served from a
chalice to the participants.
Little more is known about the Mithraic rituals since positive
descriptions of them as well as the Dionysian rituals were either
not written down or more likely destroyed.
Fortunately, insights into the
Mithraic’s secret knowledge of haoma can be gleaned from surviving writings and artifacts from
other ancient sources. This is because of the universal sharing of
philosophy, religion, and science between cultures before the Common
Era. For example, the Persian god Mithra is found in India as Mitra and was certainly known in other cultures as a solar god.
The transformational libation haoma can be equated with amrita
in the Sanskrit writings, and amrita can be related back to the
Greek word ambrosia which also had the meaning of being a
transformational inner elixir.
The concept of a chalice
was widely used in ancient times to denote a container for a
metaphysical libation commonly interpreted to have heavenly powers.
However, in order to make sense of many early writings and artifacts as
well as modern endocrinology, the concept of a chalice must be extended
to the body and even to specific organs of the body.
As an introduction into the
concept of the body being a chalice consider the ancient Egyptian
alchemical Athanor. The Athanor was described as the
container in which alchemical reactions take place to produce gold out
of lead. The size was described as being similar to that of the human
body. There is another well known example in the New Testament story of
Jesus converting water into wine
for a small party, but the water was described as being within rain
storage vessels (hudrion, υδριον), each of the size of the body.
Similarly it was a universal practice to describe metaphysical powers as
residing within an individual’s body as if it were a chalice.
It is of interest to note
that the view or the power of a chalice of a transformational power is
generally of more concern to the public than its inner content. This is
because the actual power of the transformational elixir is generally
highly dependent upon ritual which includes not only the mode of
libation but also the expectation. It is always a chalice which is
raised in a toast or promise whether the actual container is an ordinary
tumbler, a golden goblet, or a gourd. It is always the dedication
associated with a chalice which contains more power than whatever the
contents or actual container might be. The power of a physician or
healer was related far more to the presentation of medicine than the
actual medicine, and it is almost certain that more “placebo effect”
cures have been obtained with a sugar pill or bitter tasting tonic than
with all of the antibiotics ever routinely prescribed.
Similarly, there are references to organs within the body as chalices
such as the inner loving heart which becomes the source of
transformational powers. The ancient science was able to describe this
process in detail with the heart making the toast or promise at the
central table of the body.
The
Libation
The
mystical chalice used in rituals to impose special powers contained an
elixir which the Greeks characterized as heady, intoxicating, and able
to carry an individual upwards.
The transformational powers were attributed to a spirit, power, or god
that was present in the elixir but which was nonetheless subject to
those sharing the libation. The inner power, for instance, could open or
close minds but its action depended upon those partaking of the
libation.
The Greeks considered that
the libation of wine from a properly dedicated chalice could initiate
the opening of doors to the higher realms of the mind of each
participant. Intoxication from the elixir consisted of the liberation of
the mind from social bondage and restricted thought and was a very
positive and necessary step in evolving. In Sanskrit the word for
intoxication was madya or the “state of being mad” with the same
positive meaning.
The allegorical god Dionysus became the liberating and intoxicating power which allowed
an individual to break free of conditioned responses and thoughts and
open the body and mind to what had been placed in the heart or required
to meet a need. To find the power
of Dionysus a participant had to first be in the radiance of Apollo or in the state of dedication, openness, and expectation. The
power of Dionysus then managed to diminish or obliterate the
conditioned binding thoughts, judgments, guilt, self-image, and
importance. It was this release from societal control that led the
rulers and authorities attempting to dominate and control society to
describe Dionysus as advocating intoxication, erotic behavior,
and madness.
Perhaps there is no better spokesperson for the power of libation than
Plato. In Symposium
only a select group of people were invited, definitive rules were set,
and a subject to be explored was agreed upon. The amount of wine
consumed was just that amount that could release the participants from
their limiting self-images and concerns. In Phaedrus Plato
explained that the power of Dionysus could then open the united
group to the Muses who became the source of the feelings and
insights for the chosen subject. The individual powers of Aphrodite
and Eros then interpreted the input of the Muses into a
language acceptable to everyone.
The
power of the libation was to open the mind to inspiration from the
heavens and to find a union with others who shared in the libation and
the subject of search. Needless to say, many people experience this with
or without drinking an intoxicant and often with the sharing of food.
The sharing of food and other physical pleasures became other methods of
bringing forth the power of Dionysus but they all required the
initial dedication along with trust and openness to each other.
As the
ancients evolved their methods for the transformation of the body, mind,
and personal world, no doubt they came to the obvious conclusion that
the source of transformational power was a directly controllable fluid
within the body rather than a spirit in heaven because of the
correlation between their practices and the results on the battlefield.
They
looked for an inner chalice or source of the mystical fluid, which was
found to be in the center of the perineum so named since in Greek peri means “center” and
neuma means “control”. The inner
chalice symbolized the swelling of the bulbospongiosus muscle, a
bulbous, porous, and expansive muscle in the middle of the center of
control. This inner chalice had the power to respond almost
instantaneous which the other chalices were unable to do.
The
swollen bulb in the perineum was symbolized in Greece as the Liknon
carried in parades by the Dionysians, which not only portrayed the
swollen muscle but also the method of its stimulation. The Liknon
contained a cloth-covered bulb in the middle of a winnowing basket. The
size and shape of the winnowing basket depicts the bottom of the body
and the cloth covering depicts the skin covering the swollen gland of
the perineum. The winnowing basket further indicated the winnowing
motion that takes place in the lower guts during the swelling and the
release of the libation.
Instead of depicting a masculine perineum, the Indians portrayed the
swollen bulb as rising out of the female pudenda and described its
excitation like either the churning of butter or the winnowing of grain.
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