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    Ut suscipit pharetra est vitae facilisis

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SACRED EROTIC LOVE (2)

Imagery of transcendental pleasure potency


"My precious life shall cleave for ever to your love,
 For fortune, life itself, spring only from your love.
I labour and murmur for your love,
And I am brought into bondage for your love,
And I have left my pleasures for your love,
And rendered you my all: beloved, think on this!
"
A Goodly Orison to Our Lady. 13th Century

"O girl with very beautiful teeth, You now wear a pearl-necklace of scratchmarks, and Your lotus flower garland now lies scattered throughout these forest groves. O doe-eyed Radharani, how were You able to bind with a glance the handsome lion of hari, who is like an ocean of chivalrous power, and lead Him into the cage of Your breasts. In this stage, a girl's hips become broad, her waist slender, her breasts large, and her thighs like the trunks of plantain trees. All her limbs are very lustrous and beautiful. Your two eyes check the waves of beauty emanating from the playful saphara fish, the beauty of your abdomen eclipses the charming sweetness of the moon, and your completely sprouted breasts bewilder the beholder into thinking them actually large waterpots. O Lilavati, your youthful beauty is quite unprecedented." Sri Ujjvala-Nilamani

"Affairs had taken a very pleasant turn. It had become a task of love to obey her and the sacrifices involved were sweet and thrilling. We were both in a flutter of pleasant excitement as I yielded to her wishes. She threw the feminine garments one by one from me with disdain. My blushes were materially increased by the loss of my petticoats and the exposure of my bare arms and neck, while my nether limbs were covered by dainty shoes, long stockings and wide, heavily frilled drawers. She laughed gaily at the picture I presented and asked me how I appreciated the ignominy of being condemned to wear a lady's things." Gynecocracy1893

Practice of Raganuga Bhakti:
"The raganuga-sadhaka should meditate on his/her own form to be that of a beautiful youthful kisori-gopi, who is most attractive to the mind of Krishna. This form, which is created from the desire of the sadhaka, should also be contemplated as being dressed and decorated similar to the other gopis, with the outfit and ornaments previously worn by Srimati Radha. One should try and see one's own very self as being similar to the forms and moods of the manjaris (young girls). In other words, one should firmly practice cultivating the mentality that this particular form which is being meditated on is my actual self - this is the real me, not this external material body that I now possess. By the continued practice of this type of meditation, that very form may be gradually seen from within one's own heart. One who accepts god as husband in the marital relationship becomes a beautiful young lady in Dvaraka. The soul's nature is feminine, and one's inclination is in the ecstatic knowledge of God. In the material world, this 'parakya-rasa' (sexual relationship with the gopis) is abominable, whereas in the spiritual world it is present in the super-excellent relationship of Krishna and the gopis.
   The knowledge of one's original relationship with God that is to be cultivated and realized is: I am a maidservant of Radha's most confidential attendant maid. Radha is the mistress of my very life, and Krishna is Her life. No one should think that this is nothing more than imagination; the spiritual body is eternal and true. When the disciple meditates on the transcendental activities of the Lord through a sense of identification with that spiritual body, mentally serving the Holy Couple in that body, then gradually, his absorption in identification with the material body is correspondingly reduced. The process for achievement is as follows: "Such a practitioner of raganuga bhakti, when he finally attains prema (pure love) and is completely absorbed in the anxiety of desire (even though he has not attained the higher stages of love of God which are actually impossible to attain in a material body), then the Lord himself appears along with his eternal associates and gives a direct vision of himself. Then he gives a spiritual body (in this case, the body of a gopi). After that, when the Lord makes his appearance in some material universe, his internal potency, Yogamaya, causes that very body to be born in the womb of some gopi in the Vrndavana of that world. Then in that body, the higher stages of prema are realizable by the devotee.
"

Practice of Yogini Tantra:
"Let him concentrate on the face of the Devi, and on her breasts, and below that on the womb. Think of three points above Kala (manifestation), and then that from these a young woman springs forth, shining with the light of a million suns, illuminating every quarter of the firmament. Think of Her body from crown to throat as springing from the upper point, and that her body from throat to middle, with its two breasts and three belly lines of beauty arise from the two lower points. Then imagine the rest of her body from genitals to feet is born from Kama (desire). Thus formed she is adorned with all manner of ornaments and dress, and is adored by Brahma, Isa and Vishnu. Then let the Sadhaka think of his own body as such Kamakala (manifestation of desire). The glorious men who worship in that body in Samarusya (union) are freed from the waves of poison in the untraversable sea of the world."

The spirit comes clothed in femaleness, the form by which the male is possessed. Her descent is erotic, wide-eyed in sensuality and sensual in her spiritual make-up. Her spiritual manoeuvrings draw the potent male into the waters of his own creation.

"When she was dressed, Gertrude turned and gave me a glittering smile, looking so fresh and beautiful in her exquisite toilette of faint pink, that, without delay, I fell in love with her all over again. It was this lovely form, I reflected, that had sat so long upon my lap in the train, those hands that had invaded my privacy, and subjugated my rebellious male sex, those bright eyes that had seen all I had to show. She smiled at me and, daintily raising her voluminous and clinging drapery from her feet, showed me her low cut shoes and slender ankles in the pink, open-work silk stockings I had had the privilege of putting on for her; so high did she raise them that I gained a glimpse of the trimming of her pink silk skirt-drawers. 'Oh, Mamma, Mamma!' I exclaimed, falling on my knees and clasping my hands before her divinely corseted and dressed form. I kissed the backs of her hands one after the other as they held up her skirts. 'Julian, how impressed you appear to be! Would you', with a lovely flush, 'like to lose yourself, to be smothered in all this drapery - under - under - my petticoats?'  And she gazed at me inquiringly, and archly half lifted them. 'Above all things!' I cried with enthusiasm. So with a charmingly mischievous air she walked across to where I was kneeling, and threw her skirts over my head, and lifted her legs, one by one, across my shoulders." Gynecocracy

God never wants to be free of the body.
God is bound to the body. God enjoys the Cosmos.

I wake-up in her body,
 I am God in her body.
And God is in His universe.

My in-breath shall give her life and her breasts shall fall as I exhale.
I wake in an explosion of light and die in darkness. 

It is in the image of woman that man sees himself as God, to his creation he is God. His spiritual sister is the divine love of his life. Nature's springing copulation is all the sexual animal requires to perform his ultimate act of selfishness. If he thinks himself God, then creation is all he needs.


 
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