Love and Transgressive Sexuality
There appears to be a fundamental difference between the Indian Tantrism (and its neo Tantra developments in the West) and Tamil Tantrism, the difference that underlies the Bakti form of religious sentiments that find their expressions in metaphysical poetry of outstanding elegance and spiritual depths.
In plunging into these sacred scriptures, one is drawn away from the ordinary life of passionate sexuality into that of LOVE that culminates in TRUE LOVE for either Siva or VishNu and so forth and with that for the whole of humanity.
The Tamil Tantrism does NOT lead to the formation of ashrams where men and women live together with no control of whatsoever and in an atmosphere of free sex. Such an animal form of life would be considered more of spiritual DEGENERATION than something of spiritual development. What is lacking in such attempts is the important place LOVE plays in all these including in Transgressive Sexuality and hence the presence of Divine Will even here. For as noted by Tolkaappiyar in KaLaviyal, that chapter that deals with sexual life, LOVE is a gift by BEING and it is He who ordains who should love whom and so forth.
The Transgressive Sexuality (TGS) is NOT for all. It is to be enjoyed only by the Civayogies and for those who have attained the Vintu Jayam, the burning of the desire for self-propagation and hence desire for immortality. As metaphysical illuminations are gained, such illuminations enter the biological mechanisms and there slowly but surely reorganize the system so that there is cessation of sperm carrying seminal fluid and which strengthens them further so that they still enjoy youthful virility that also attracts woman unto themselves in DEEP LOVE (as mentioned by Tirumular in Many places). This is the BURNING of the FLESH to free the spirit from its hold perhaps also the unconscious wish of the Yajna of the Rig Veda.
Thus throughout life, the KaRpu, chastity and fidelity are maintained without relaxing on them at any point. When a man and a woman are ordinary individuals, seeking to perpetuate themselves with progeny, they have to be faithful to each other failing which the life will be unethical with possible breakdown of marriage. Perhaps a man FREES himself from this condition and earns the rights to enjoy more than one woman (if we are to go by the family history of Siddhas and ancient Rishies) a freedom that is denied for women. However the women, who also have transcended this pressure for species regeneration is endowed with a capacity for very DEEP LOVE for such yogis and perhaps brought to live with them and all as blessings of BEING. Here too there is KaRpu only that it is within a LARGER family, a family of perhaps one man and several women but all living together in Deep LOVE where only CARE and CONCERN rules as the feelings that keep them all together.
38.
1961
மாதரிடத்தே செலுத்தினும் அவ்விந்து
காதலினால் விடார் யோகங் கலந்தவர்
மாதர் உயிராசை கைக்கொண்டே வாடுவர்
காதலர் போன்று அங்ஙன் காதலாஞ் சாற்றிலே
உரை:
அபரவிந்து சயம் பெற்று மெய்யான சிவயோகம் கலந்தவர், மாதரைக் கலந்து ஜீவோற்பத்தித் தரும் உயிரணுக்கள் இல்லாத சிக்கில நீர் செலுத்திலும், அதனை மோகமயக்காகிய காதலினால் விடார். ஆயினும் இதற்கு உடன் படும் மாதர் அப்படியல்லாது, அந்த யோகிமேல் உயிரோடு உயிர் கலந்த அனபு கொண்டு பிரிவாற்றாமைக் கண்டு வாடுவர். இதனால் அற்ப காமவேட்கை இல்லாத நிலையினும் உயிரோடு உயிர் கலந்த அன்பு, காதலர்களிடையே நிலவுவது போன்று அங்கும் நிலவும், அதாவது கலவி உண்மையான அன்பின் எழும் என்பதாயிற்று.
38.
1961
maataridattee celuttinum avvintu
kaatalinaal vidaar yookaG kalantavar
maatar uyiraacai kaikkoNdee vaaduvar
kaatalar poonRu aGGan kaatalaanj caaRRilee
Meaning:
The Civayogies who have attained Vintu Jayam i.e. the cessation of the production of seminal fluid with spermatozoa, even when they unite with women will not discharge even the empty seminal fluid out of sexual passions of the ordinary males. But the women who agree to such unions will be deeply in LOVE with such males and will pine after them. And because of this even though there are NO passions of the flesh of ordinary sexuality, there is LOVE between them, a love similar to that among ordinary lovers.
39.
1962
சாற்றிய விந்து சயமாகுஞ் சத்தியால்
ஏற்றிய மூலத்து அழலை யெழமூட்டி
நாற்றிசை யோடா நடுநாடி நாதத்தோடு
ஆற்றி அமுதம் அருந்த விந்தாமே
உரை:
மேலே சாற்றப்பட்ட அபரவிந்து உயிரணுக்களை உற்பத்தி செய்வது நீங்கி அதனால் உண்டாகும் வீரிய சத்தியால் ஏற்றிய மூலத்து ஞானாக்கினியை இன்னும் இன்னும் உயர்ந்து எழ இத்தகைய கலவிகள் செய்து மூட்டி, உள்ளம் பலவேறு திசைகளில் வீணே ஒடாது காத்து , மெய்ஞானத் தெளிவின் ஏகாக்ர சிந்தனையில் நின்று நடுநாடியாகிய சுழிமுனை நாடியில் இருக்கும் அபரநாதத்தோடு இணைந்து தக்க ஞானவினைகள் ஆற்றி மேலே மேலே சென்றால், பரவிந்துவை அமுதமாக புசிக்கும் நிலை வந்தமையும்.
39.
1962.
caaRRiya Vintu cayamaakunj cattiyaal
eeRRiya muulattu azalai yezamuuddi
naaRicai yoodaa nadunaadi naatattoodu
aaRRi amutam arunta vintaamee
Meaning:
Now having attained Vintu Jayam as explained above, one should, with such Transgressive Sexuality, activate further the Njanakani in the Muulaatara so that it ascends the higher realms. Not letting the mind wander all directions, with absolute concentration one should travel firmly in the Cuzi Munai Naadi activating the Apara Natam there with appropriate metaphysical exercises, and then one will reach the realms of Para Bindu and enjoy drinking the Amutu, the Nectar of Infinite Bliss.
Comments:
In these two verses Tirumular outlines very clearly a kind of Tantrism that is also PariyaGka Yoga or KuNdalini Yoga and which can be called Transgressive Sexuality, the sexuality that leads one to enjoy the Amutu, the Nectar which will transmute the body of ordinary flesh into the of GOLD, the dream of mighty kings and priests of the ancient world. This tradition clouded in mystery now, in these verses, is finding a SCIENTIFIC explanation . This is made possible perhaps after centuries of the application of Hermeneutics to unravel the mystery surrounding such phenomena and which has been the central concern with all religions.
There is a DIFFERENCE between the male and female here but complimentary to each other and perhaps related to the fact the male is Natam dominated and the female Bindu dominated. While Civayogi attains the Vintu Jayam and hence the rights for Transgressive Sexuality, the women seems to attain a competence to LOVE very deeply and in a non possessive way as is the case with the sexuality of ordinary passions - that which expects progeny to continue the species. It appears there are women who would LOVE deeply the Civayogies who have transcended the capacity for fathering children and consenting for sexual union with them not because of the desire for establishing a family but just out of DEEP LOVE for the Civayogi. The love the woman has here for the male EXPECTS nothing in return and hence not calculating or instrumental at all.
The Meaning of Transgressive Sexuality also emerges here most clearly. It is NOT for sexual passions of the flesh but rather of the spirit, that of continuing further the odyssey into the immensely difficult Metaphysical Realms, the reaching that PEAK where the Para Bindu oozes as Amutu, drinking which one enjoys the Golden Body.
Dr Loganathan @ Ullaganar
( editing and re-paragraphing by his student )
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