My Shakti
Someone said, "I look forward to meeting your Shakti."
My humors bubbled over. "It will be hard," I thought.
My Shakti has turned to iron-clad indifference.
The weightiness of her maan knows no bounds
and she is teaching me the path of renunciation.
Her body is untouchable,
but she has taken up residence in the six chakras:
In the womb, in the machine of desire,
on the seed sound of desire,
she placed the two jewels of the sampradaya,
nivritti and pravritti, and intoned:
May these two join in the central stream
and become a fountain of nectar.
In the bulbous root center,
she joined me to the umbilical cord of prana,
and in the filigree of the nadis
she spread her love to every nook and cranny
of this bag of elements, and made it holy.
The ida and pingala of her breasts
defibrillated my heart and gave it
the will to a newer, subtler vibration of life.
My throat's thirst was quenched by the
nectar of immortality that flowed from her mouth.
Hear me speak. These words are hers.
And in the center that orders and brings orders,
I saw the tattva of Radha and Shyam,
and in the thousand-petal lotus
I saw them play.
My Shakti has done well to abandon me,
She now pervades the universe.
My humors bubbled over. "It will be hard," I thought.
My Shakti has turned to iron-clad indifference.
The weightiness of her maan knows no bounds
and she is teaching me the path of renunciation.
Her body is untouchable,
but she has taken up residence in the six chakras:
In the womb, in the machine of desire,
on the seed sound of desire,
she placed the two jewels of the sampradaya,
nivritti and pravritti, and intoned:
May these two join in the central stream
and become a fountain of nectar.
In the bulbous root center,
she joined me to the umbilical cord of prana,
and in the filigree of the nadis
she spread her love to every nook and cranny
of this bag of elements, and made it holy.
The ida and pingala of her breasts
defibrillated my heart and gave it
the will to a newer, subtler vibration of life.
My throat's thirst was quenched by the
nectar of immortality that flowed from her mouth.
Hear me speak. These words are hers.
And in the center that orders and brings orders,
I saw the tattva of Radha and Shyam,
and in the thousand-petal lotus
I saw them play.
My Shakti has done well to abandon me,
She now pervades the universe.
Comments
https://www.academia.edu/13716785/Sahaja_Samadi_-_The_Innate_Mystical_Experience
My person was bearing in mind the Indus Valley script word "meen":
https://www.harappa.com/script/diction.html
And:
The Upaniṣadic Celestial Dolphin, the First Incarnation of Viṣṇu; the constellation which housed the ancient pole-star (Thuban) in its tail:
Listen to Prof. Diwakar Acharya speaking:
http://ochs-lectures.s3.amazonaws.com/1814_celestial-dolphin-an-upanisadic-puzzle-and-first-incarnation-of-visnu_diwakar-acharya_160512.mp3
Source: http://www.ochs.org.uk/lectures/downloads
The Celestial Dolphin, an Upaniṣadic Puzzle, and the First Incarnation of Viṣṇu
Wahlstrom Lecture
Prof. Diwakar Acharya
12 May 2016
Early in the Indian tradition the dolphin is deified and elevated to heaven as a constellation that housed the old polestar Thuban in its tail. It is venerated in different ages as bráhman, Brahmā Prajāpati, and Viṣṇu. But in later times the same is generalized as a fish, or sometimes in other contexts as a crocodile. The Jaiminīya Brāhmaṇa preserves the story of the deification of the dolphin. The Śatapatha Brāhmaṇa narrates a story of the rescue of Vaivasvata Manu from a devastating flood by a dolphin (jhaṣá), described there as an extraordinary fish. This fish is identified in the Mahābhārata as Brahmā Prajāpati in disguise, but in Purāṇic and other similar sources it is depicted as the foremost incarnation of Viṣṇu. In this lecture a number of Vedic and Puranic passages related to these issues will be discussed. An enigmatic passage from the Bṛhad Āraṇyaka Upaniṣad (BĀU), too, will be read showing how this passage enigmatically equates the celestial dolphin with the central vital function in the human body. To understand the saga of the dolphin, iconography and realia will also be discussed.
Diwakar Acharya is the new Spalding Professorship of Eastern Religions and Ethics and a fellow of All Souls College. His research covers a wide range of topics in Indian religious and philosophical traditions, Sanskrit literature, and epigraphy.
"In effect, they learned to make love to themselves by creating an internal flow of ecstasy that flowed upward into their own cranial vaults and was there transformed into immortal nectar (amṛta)."
David Gordon White 1996, 198-201
Source:
https://books.google.is/books?id=p52Envn3rLkC&lpg=PA116&ots=uGWs9NP9HI&dq=%22In%20effect%2C%20they%20learned%20to%20make%20love%20to%20themselves%20by%20creating%20an%20internal%20flow%20of%20ecstasy%20that%20flowed%20upward%20into%20their%20own%20cranial%20vaults%20and%20was%20there%20transformed%20into%20immortal%20nectar%22&pg=PA116#v=onepage&q=%22In%20effect,%20they%20learned%20to%20make%20love%20to%20themselves%20by%20creating%20an%20internal%20flow%20of%20ecstasy%20that%20flowed%20upward%20into%20their%20own%20cranial%20vaults%20and%20was%20there%20transformed%20into%20immortal%20nectar%22&f=true
"As he described it, all depended on forcing the Goddess (kuṇḍalinī) up into the head, from whence the rain of nectar (amṛtavarṣa) would flood down into the body through the mṛtyūñjaya nādī, a synonym for the śaṅkhinī."
Source:
David Gordon White, Page 254, The Alchemical Body: Siddha Traditions in Medieval India.
And of course, the Celestial Dolphin must repeatedly hold its breath to submerge as it moves through the ocean...