Saturday, February 13, 2016

Happy Valentine's Day 2016




Love every one of My Elements
Caress My Paradox
Embrace each phase-entangled photon
Hug My Molecules; kiss My Quarks.

The Universe is My Body
From every eye, the glance is Mine
Down every river flow My Fluids
In every thing resides My Mind.

I loved you inside your mother's womb
Your every atom have I kissed
I made you everything you are:
You treat Me like I don't exist.

When you open your eyes you gaze on My Body
You taste My Flesh with your lips
Every smell is My Sexual Attractant
Every touch is My Kiss.

Come open your sensors to Nature's flirtations
Come lend your step to My Dance
I'm only fourteen (billion) years old
But I'm eager and ripe for romance.

Love every one of My Elements
Caress My Paradox
Embrace each phase-entangled photon
Hug My Molecules; kiss My Quarks. 

Smiling Whale: Khola Shou Herbert



Galen said...

We, loving you, Poet, embrace your mantra:
We hug your molecules, kiss your quarks,
Caress your photons and taste your tantra,
And humbly offer our heart's remarks.

Much love to you on Valentine's Day!

PonderSeekDiscover said...

In the event that you are still interested in the etymological meaning of tantra, the following comes from The Dawn of Tantra by Herbert Guenther and Chogyam Trungpa; this specific passage is by Dr. Guenther who spent a couple of decades in India working directly with the Tibetans. If you don't read anything else from that book, I would highly recommend chapter 5 which was also written by Guenther.

As a disclaimer, His Holiness has said that those who engage in the sexual tantras do so because their insight is not yet deep enough; they mistakenly view the body as being pure. Chogyam Rinpoche was, in his most recent incarnation, a siddha; His Holiness is a Mahasiddha. I always defer to His Holiness of course. But anyway, chapter 5 is a rather nice exposition on Bodhicitta - Bodhimind - enlightened mind. To clarify one small detail, according to my own understanding, anatman, the "no-self doctrine," signifies a philosophical concept, comprehension of which leads to an intellectual understanding, while shunyata signifies the experiential counterpart to anatman; this is their relationship. Dr. Guenther doesn't really flesh that out. Without further ado:

“This leads us to the practical significance of tantra. Tantra, as a way of inner growth, makes us see more, so that we really become individuals rather than mere entities in an amorphous context. But tantra goes still further. It goes beyond the idea of a growth or a progress. There are further stages and subdivisions within the tradition, which deal with the fact that even after we have learned to relate properly to our problems, life still goes on. The idea here is that spiritual practice is a continual movement. It is only from the point of view of discursive thought that we begin somewhere, progress or develop, and then reach a certain goal. It is not as though, having found enlightenment, the process is completed and everything comes to an end. Rather, the fact is that we continue to live, so we must continually start anew. Nevertheless, through the previous stages, we have found a way, a way of relating, a certain continuity. This continuity of a way of relating is the basic meaning of tantra. In a sense this is an extremely simple point. In general, however, we find that there is scarcely anything more difficult than this kind of simplicity.”

Perhaps you would also find the following a bit poetic:

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