This empowerment aims at assisting the student to feelingly envision, and envision feelingly, the dynamics of Being as the masculine-feminine ‘polarity’, as occuring in their rapturous lovemaking. She is given to understand the varying degrees of delight as they are blended within the body, as a multi-levelled system. The vision occurs between between rapture in ecstatic intensity, and the everyday-'I', and the idea is to give a tangible sensuous form through the vision, where the masculine and feminine address and disclose to each other their embodied sexuality:
‘Being’s coming to presence and being interpreted as world is the reification of it’s being in a supramundane world, where bliss reigns supreme, and in it
Being’s amorously frolicking pristine awareness triumphs as bliss supreme.
By engaging n the passionate desire between ‘activity’ and ‘appreciation’ emancipation is won; therefore you too
Engage and participate in this ceaseless amorous frolicking!
Therein lies bliss supreme.’
Both Being’s coming-to-presence and interpretation as an environing world and it’s organismic life forms in it’s totality, since time before time, are understood to have endured in what is it’s linear transformation of deiform energies, that presences itself in men and women. Their bonding in ‘activity' and 'appreciation’ expresses itself in bliss. By this bliss do we come to know the superthought-intentionality of the Victorious One (one’s own ecstatic intensity, identifiable as bliss supreme).
There is a symmetry break that marks Being’s open state coming-to-presence and actual radiant closed state, the envelope into which Being wraps itself as itself, it’s ‘ownmostness’. Because of it’s dynamics inherited from the virtual state, a further bifurcation takes place, into the realm of gods and goddesses. Any symmetry break implies an increase in complexity that carries with it the challenge to ‘get to the source or origin of it’. The feminine here plays a vital role (and here I had been trying to steer clear of feminist discourse, huh).
In her capacity of expressing and Being the expression of Being’s openness/nothingness, a spaciousness and a mystery, she is able to open up the unformed with it’s immense wealth of open possibilities or to offer value perception or appreciative awareness that is active as an inspiration and is revered in its role as ‘heroine’. The rousing of masculine activity in response, that is made to express itself in the four dynamic regimes of psychic energy interchange results in self-transcendence, in bliss supreme. Bliss supreme goes beyond the four postulates of existence and nonexistence, eternalism and nihilism, and thus is known as four delights (I love this!)
Through this empowerment the student is made to move not simply from one aspect ‘appreciative’ to another one ‘pristine awareness’ as if one was higher, but they learn to live, harmoniously, with both at the same time.
Perhaps showing either his own stripes or the stripes of the tradition he describes, Gunther here has identified ‘women’ (actually – I’ve interposed the term 'feminine' and stripped out the comment that is sort of chauvinistic) approximately as sex objects. In some way this is meant to be reconciled by a quote that he gives from the Klong-gsal (a Dzogchen text) which, is actually a quote I need to apply to my own self, objectified:
Despising a woman is tantamount to denigrating Being’s spaciousness, and
Withdrawing yourself from pleasure you court the deepest hell.
With what value, and how deep goes, a commitment, to the self?
Gunther, H. (2005). Meditation Differently. India: Shri Jainendra Press.
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