Psychological perspective: ce
Okumaya devam et...
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| ===Psychological perspective=== | ===Psychological perspective=== |
| In [[analytical psychology]], the sexual and religious-spiritual instincts of humans are considered tightly associated with each other, sharing a common instinctual objective, which as [[Carl Jung]] acknowledged, is the striving of the [[Psyche (psychology)|psyche]] for "wholeness".{{sfn|Tricarico|2018|p=61}} In humans, the psyche is believed to be made-up of psychological [[Trait theory|traits]] that are [[Femininity|feminine]] as well as [[Masculinity|masculine]] in nature.{{sfn|Tricarico|2018|p=68}} According to [[psychologist]] and author Giorgio Tricarico, as an individual moves through various life experiences, the psyche approaches a state of "[[Nondualism|non-differentiated]]" polarity, wherein the feminine and masculine combine into a harmonious whole, considered a psychological realm of the sacred or divine.{{sfn|Tricarico|2018|pp=57-78}} The ability to move towards this state is assumed to be higher in females, as women embody particular qualities of the sacred or divine more broadly and deeply.{{sfn|Tricarico|2018|p=68}} The unconscious perception by men of this power in women is reasoned to be a cause for their intentional humiliation, wilful devaluation, and deliberate belittlement of women.{{sfn|Tricarico|2018|p=68}} | In [[analytical psychology]], human sexual instinct and religious-spiritual instinct are considered tightly associated with each other, with both sharing a common instinctual objective, which as [[Carl Jung]] acknowledged, is the striving of the [[Psyche (psychology)|psyche]] for "wholeness".{{sfn|Tricarico|2018|p=61}} In humans, the psyche is understood to be made-up of psychological [[Trait theory|traits]] that are differentiated as [[Femininity|feminine]] and [[Masculinity|masculine]] in nature.{{sfn|Tricarico|2018|p=68}} According to [[psychologist]] and author Giorgio Tricarico, as an individual moves through various life experiences, the psyche approaches a state of "[[Nondualism|non-differentiated]]" polarity, wherein the feminine and masculine combine into a harmonious whole, considered a psychological realm of the sacred or divine.{{sfn|Tricarico|2018|pp=57-78}} The ability to move towards this state is assumed to be higher in females, as women embody particular qualities of the sacred or divine more broadly and deeply.{{sfn|Tricarico|2018|p=68}} The unconscious perception by men of this power in women is reasoned to be a cause for their intentional humiliation, wilful devaluation, and deliberate belittlement of women.{{sfn|Tricarico|2018|p=68}} |
| In [[Hinduism]], where [[gender]] has been studied for long, the seers arrived at a conclusion that the human [[Ātman (Hinduism)|soul]] is a spiritually bi-gendered being that identifies itself with different genders based on its body, and which, when engaged in sexual union, will be able to divest off its material nature, and come to reunite, albeit symbolically, into its [[Ardhanarishvara|bipolar being]], which represents the state of non-differentiated or nonduality of the soul.{{efn|Gender is understood and acted out in different ways in the many Hindu ''sampradāyas'' or traditions. The gender of the human being, the soul, and the deity are articulated, commented upon, debated, contested, performed through song and dance, poetry and theology. The discourses range from equating gender with biological sex, essentializing the “womanly” and “manly” characteristics, to changing behavior patterns which point to fluid gender identifications, to the rejection and transcendence of gender polarities.{{sfn|Narayanan|2008|p=569}} The picture of human gender that emerges in the classical age of Hinduism (ca. 300 C.E.) is one in which a bi-gendered soul reincarnates into both female and male bodies, which are themselves bi-gendered in the sense that all bodies always contains both a female principle, and a male principle. In a theological sense, all beings are spiritual androgynes. Human beings are sexually inclined because sexuality is God’s creative energy, and a function of Its inclination to reunite the two poles of Its bipolar being. This thematic is worked out in numerous ways in the Hindu scriptures in such a way that a serious student of Hinduism can find a paradigm for nearly all possible sexual relationships.{{sfn|Lidke|2003|p=125}}|name="Hindugender"}}{{sfn|Octopus|1975|p=122}} In the [[Tantra#Hindu tantra|Hindu tantric]] view, gender polarites are [[androgynous]]ly complementary, wherein the partners are male or female {{endash}} psychologically, rather than just biologically. In tantric rituals, methods involving "erotic visualization" or "ritual copulation" are used for the realization of [[Brahman#Advaita Vedanta|souls' nonduality]]. Consciousness of gender is believed to become obliterated in acts of "mystical union". The women who participate in tantric rituals, thereby helping the men to realize their oneness or wholeness with respect to the feminine, are honoured as [[shakti]] or the great goddess, as they are believed to embody ''her'' energy that enabled the manifestation of universe.{{efn|The mystical end-goal of yoga is a union of positive and negative, male and female, yang and yin forces in the cosmos. The union of individual Self (Atman) and universal Over-self (Brahman) is symbolized in the physical coupling of man and woman. Much mystical language has sexual connotations – words like ‘union’, ‘marriage’, ‘merge’, ‘dissolve’, ‘melt’, ‘bliss’, and ‘ecstasy’. Ritual coitus may be actual or a vivid working of the imagination. Orgasm may be withheld, or permitted after prolonged union, perhaps for an hour or even two hours. This approach – coitus as sacrament – belongs to the Tantric tradition.{{sfn|Hewitt|2012|p=152}} In many schools, like the Tantric, one actually visualises oneself as God or Goddess, depending on one’s aesthetic preference and irrespective of whether one is biologically male or female (Gross 1987)—for gender is conceived of in psychological terms, as an androgynous complementarity in the Tantric cults and in Indic mythology and religion generally (O’Flaherty 1980)—and one tries to actualise that realisation in one’s daily life. In short, there is a continuum, rather than the Judaeo–Christian–Islamic dichotomy, between the human and the extra–human/divine, and between male and female (Foucault 1980).{{sfn|Saran|2018|p=10}} in the Indic world view generally, gender is a matter of complementarity; also, in the consummated experience of Tantric/yogic enstasis (Eliade’s felicitous neologism for mystical union), consciousness of gender, as indeed of the empirical ego, is obliterated in the monistic nature of the mystical experience itself.{{sfn|Saran|2018|p=45}} Among the Tibetan Buddhists, the so-called male-female polarities are called yabyum; among the Indian Hindus, they are called Shiva and Shakti. In the Tantric sects of both traditions, one finds a living religious cult attached to the myth of a primal androgyne, to the union of male and female. The culminating religious rite of the Tantrics is sacramental fucking, the ritual union of man and woman which achieves, even if only symbolically, the original androgynous energy.{{sfn|Dworkin|1974|p=167}} Shakti as goddess and symbol represents the ultimate female principle of energy and motion, without which there could be no manifested universe. The name Shakti is used not only as indicated above, for the Great Goddess, but also as a title of honor for those women who participate in Tantric rituals.{{sfn|Camphausen|1999|p=205}} The copulation of Shiva and Shakti represent the nondual nature of reality itself, and it is erotic energy, sometimes believed to be located in the concentrated substance of sexual fluids, that is imagined as flowing from the bottom of the spine to the top of the spine, where the erotic union between Shakti and Shiva occurs. This is especially the case in some tantric traditions, where techniques of erotic visualization or ritual copulation are used for the sake of stimulating and then sublimating energy toward higher states of knowledge, culminating in the realization of nonduality.{{sfn|Jain|2014|pp=14-15}}|name="Tantra"}} | In [[Hinduism]], where [[gender]] has been studied for long, the seers arrived at a conclusion that the human [[Ātman (Hinduism)|soul]] is a spiritually bi-gendered being that identifies itself with different genders based on its body, and which, when engaged in sexual union, will be able to divest off its material nature, and come to reunite, albeit symbolically, into its [[Ardhanarishvara|bipolar being]], which represents the state of non-differentiated or nonduality of the soul.{{efn|Gender is understood and acted out in different ways in the many Hindu ''sampradāyas'' or traditions. The gender of the human being, the soul, and the deity are articulated, commented upon, debated, contested, performed through song and dance, poetry and theology. The discourses range from equating gender with biological sex, essentializing the “womanly” and “manly” characteristics, to changing behavior patterns which point to fluid gender identifications, to the rejection and transcendence of gender polarities.{{sfn|Narayanan|2008|p=569}} The picture of human gender that emerges in the classical age of Hinduism (ca. 300 C.E.) is one in which a bi-gendered soul reincarnates into both female and male bodies, which are themselves bi-gendered in the sense that all bodies always contains both a female principle, and a male principle. In a theological sense, all beings are spiritual androgynes. Human beings are sexually inclined because sexuality is God’s creative energy, and a function of Its inclination to reunite the two poles of Its bipolar being. This thematic is worked out in numerous ways in the Hindu scriptures in such a way that a serious student of Hinduism can find a paradigm for nearly all possible sexual relationships.{{sfn|Lidke|2003|p=125}}|name="Hindugender"}}{{sfn|Octopus|1975|p=122}} In the [[Tantra#Hindu tantra|Hindu tantric]] view, gender polarites are [[androgynous]]ly complementary, wherein the partners are male or female {{endash}} psychologically, rather than just biologically. In tantric rituals, methods involving "erotic visualization" or "ritual copulation" are used for the realization of [[Brahman#Advaita Vedanta|souls' nonduality]]. Consciousness of gender is believed to become obliterated in acts of "mystical union". The women who participate in tantric rituals, thereby helping the men to realize their oneness or wholeness with respect to the feminine, are honoured as [[shakti]] or the great goddess, as they are believed to embody ''her'' energy that enabled the manifestation of universe.{{efn|The mystical end-goal of yoga is a union of positive and negative, male and female, yang and yin forces in the cosmos. The union of individual Self (Atman) and universal Over-self (Brahman) is symbolized in the physical coupling of man and woman. Much mystical language has sexual connotations – words like ‘union’, ‘marriage’, ‘merge’, ‘dissolve’, ‘melt’, ‘bliss’, and ‘ecstasy’. Ritual coitus may be actual or a vivid working of the imagination. Orgasm may be withheld, or permitted after prolonged union, perhaps for an hour or even two hours. This approach – coitus as sacrament – belongs to the Tantric tradition.{{sfn|Hewitt|2012|p=152}} In many schools, like the Tantric, one actually visualises oneself as God or Goddess, depending on one’s aesthetic preference and irrespective of whether one is biologically male or female (Gross 1987)—for gender is conceived of in psychological terms, as an androgynous complementarity in the Tantric cults and in Indic mythology and religion generally (O’Flaherty 1980)—and one tries to actualise that realisation in one’s daily life. In short, there is a continuum, rather than the Judaeo–Christian–Islamic dichotomy, between the human and the extra–human/divine, and between male and female (Foucault 1980).{{sfn|Saran|2018|p=10}} in the Indic world view generally, gender is a matter of complementarity; also, in the consummated experience of Tantric/yogic enstasis (Eliade’s felicitous neologism for mystical union), consciousness of gender, as indeed of the empirical ego, is obliterated in the monistic nature of the mystical experience itself.{{sfn|Saran|2018|p=45}} Among the Tibetan Buddhists, the so-called male-female polarities are called yabyum; among the Indian Hindus, they are called Shiva and Shakti. In the Tantric sects of both traditions, one finds a living religious cult attached to the myth of a primal androgyne, to the union of male and female. The culminating religious rite of the Tantrics is sacramental fucking, the ritual union of man and woman which achieves, even if only symbolically, the original androgynous energy.{{sfn|Dworkin|1974|p=167}} Shakti as goddess and symbol represents the ultimate female principle of energy and motion, without which there could be no manifested universe. The name Shakti is used not only as indicated above, for the Great Goddess, but also as a title of honor for those women who participate in Tantric rituals.{{sfn|Camphausen|1999|p=205}} The copulation of Shiva and Shakti represent the nondual nature of reality itself, and it is erotic energy, sometimes believed to be located in the concentrated substance of sexual fluids, that is imagined as flowing from the bottom of the spine to the top of the spine, where the erotic union between Shakti and Shiva occurs. This is especially the case in some tantric traditions, where techniques of erotic visualization or ritual copulation are used for the sake of stimulating and then sublimating energy toward higher states of knowledge, culminating in the realization of nonduality.{{sfn|Jain|2014|pp=14-15}}|name="Tantra"}} |
Okumaya devam et...