For anyone reading this who might be familiar with Integral discourse on masculine and feminine ‘types’, I actually propose that the association between the masculine and feminine and emptiness and form identified in this empowerment, is orthogonal to the relationship as formed in Integral parlance. It’s been mind-bending and beneficial, for me to spend time with this ‘upside-down’ version of the masculine feminine relationship – it feels similar to comparing the Hindu masculine passive feminine active divinities with the Western mythology’s masculine agency and feminine’s communion, for my money.
Using a skull filled with the ‘elixir of immortality’, this ritual uses the same four dynamic regimes of the body as the first, and aims at making the student experience the mystery of the creative forces that shape both her biological existence plus the existence of the universe.
Overflowing bliss supreme, self-existent, this skull is
Brimful with the mutual passion rinsed of the pseudoconcrete.
My dear child of the highest life form, empowered by it
May you come to possess the power over these same forces as they organise themselves into their breeze like movement in a coherent web of chreods.
The bliss supreme is given to arise in the downward flow of creative fluids that are purer than pure in the masculine and feminine aspects of Being’s self existent pristine awareness. The description by Gunther includes a sense that the power that ‘organises itself’ is genetic material, and it is a component of the lucency of Being’s ownmostness. This has an enduring vibration that represents a paradox - colourlessness versus the full-colour spectrum, one virtual, the other actual. Thus Being becomes, through vibrations. Becoming is directionless, having no endpoint beyond it's own expression. This spectrum is felt in the heart, the ‘tsitta’ palace.
The projective character of Being’s ownmostness sets up a boundary of vibrationary patterns which may be understood as a kind of spatialisation. It is referred to as the self-informing, self organising dynamics of Being’s ownmostness as pure light. Immense and rare beauty radiates from here.
While space-and-time binding here are non-linear, the phase is referred to as the self-organising dynamics of Being’s luminescence into the complementarity and inseparability of masculine and feminine. It is intensely felt as a cognitive dynamic in the immediacy of experience, as a complementarity/inseparability of Being’s openness/nothingness with it’s lighting up/coming to presence. Lighting up is seen as a masculine intensity, and openness-nothingness is the feminine intensity. Precisely because the feminine is spacious like the sky, openness-nothingness is the very possibilising dynamic of Being. The masculine lighting up in all it’s bright brilliance adorns the possibilising dynamic (the feminine) which would literally otherwise be nothing.
The mutualising passion in the intimate embrace antedates any materialisation in any other phase of the system’s dynamics. In Dzogchen it is so clear, here, there is no rigid separation between the psychic and the physical, and there is no Western battle, between them – rather they give themselves to each other, in imaginative, total, playful abandonment.
The masculine and feminine creative dynamics may be conceived of as an instability phase, where the system is about to undergo a symmetry ‘break’ that becomes the way of self-actualisation. This way composes of two information carriers, called:
‘information carrier in the service of building up one’s commonly accepted physical reality’ and
‘information carrier in the service of maintaining one’s spiritual heritage’.
The latter resides in the light chreods, as an effulgence that by virtue of it’s own motility evolves into a web of pristine awareness modes fed by ‘the sea of bliss supreme’ as the ultimate organising principle.
Ref:
Gunther, H. (2005). Meditation Differently. India: Shri Jainendra Press.
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