The Orgasmic ‘Bliss’ of Monastic Practice

The ‘bliss’ associated with higher levels of contemplation and meditation, is, in my experience, a body-wide muscular contraction that continuously ripples up and down. This happens in a second or two during sexual orgas, byt when sexual activity is denied in a man, there is no erection or ejaculation present and the target of the pleasure is ethereal. The 1 or 2 seconds of sexual ejaculation are expanded into hours of bliss felt throughout the body – but ascribed to sources outside the body. This bliss is a very low frequency muscular contraction extracted from the sexual experience via the practice of celibacy. People who experience this often say that the bliss is entering them from an external source – which is a matter of preferred interpretation – but the agency through which this bliss is experienced is through muscular contraction. This is a male perspective because the only subjective experience I have is that of the male body, simply because that is the body I inhabit at this current time. Within Daoist teaching, the inner development is often linked to the monthly cycle and the wilful ‘returning’ of this cycle to its origination (so that periods cease). Interestingly, the breasts are the main area of focus (as a means to prevent loss of qi). Remember that as a PhD in Spiritual Metaphysics, this is the type of study my post-doctural work is premised upon. My research suggests that spiritual bliss is a modification of the male orgasm (at least in men).  

Now, having established my pitch, I am not suggesting that this is all there is to meditation, far from it. It could be tha this redirection of the sexual impulse is a prerequisite for the entering of deeper states of mind and/or spiritual absorption. Levels of enhanced awareness and spiritual rapture may well depend upon the sublimation of the sexual desire mechanism in this manner. Religious texts and spiritual practice create the inner and outer conditions for the sexual drive to be ‘withdrawn’ from the usual external object of attachment, and is turned inward to generate the energy (or force) needed to generate this transformative breakthrough. With the Tantrayana, for instance, this is only an intermediatory stage and not the final objective. Beyond this, ‘actual’ sexual activity involving a partner becomes an expression of the divine, where once this type of sexual activity served to ‘obscure’ the divine. This is the state of enlightenment achieved by the layman Vimalakirti who claimed never to have broken his Vow of Celibacy despite having four wives and numerous children! This explains why Vimalakirti viciously criticised the Buddha’s Disciple Upali for keeping his Vow of Celibacy in a one-sided manner, whilst being ‘attached’ to a limited idea of purity.There are various other stories like this recorded in the biographies of the 84 Mahasiddhis. 

Although with cloistered, Christian monasticism, celibacy is often viewed as an end unto itself, there has been ‘erotic’ traditions of Christian mysticism. Generally, this has involved pious men and women entering into mystic union with Christ or God. Again, this is similar to some Mahasiddhi stories. Spiritual freedom can be found in many different ways and expressed in a manner that is not always obvious. A one-sided practice can become multi-dimensional through the same individual mind and body, despite nothing much appearing to change on the outer level. Of course, outside of the physical mechanics of moasticism, ‘love’ appears to permeate cellular life and the universe, and a penetrating wisdom pierces the most stubborn of assumptions. Just a few thoughts to a fellow traveller… 

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