[Ramakrishna] is a figure of recent history and his life and
teachings have not yet been obscured by loving legends and doubtful
myths (in Ramakrishna, 2003).
Ramakrishna ... gained recognition from his devotees and admirers that he was [an incarnation of] Christ.... When [Mahendra Nath Gupta, a prominent disciple] told
his Ma-ter that he was the same person as Jesus and Chaitanya,
Ramakrishna affirmed enthusiastically: “Same! Same! Cer-tainly the same
person” (Sil, 1998).
I am an avatar. I am God in human form (Ramakrishna, in [Nityatmananda, 1967]).
THE STORY OF YOGA and yogis in the West—and of their
corresponding alleged abuses of power, most often reportedly for sexual
purposes—really begins with Swami Vivekananda’s lectures at the Chicago
World’s Fair in 1893.
Vivekananda’s story, however, begins with his own guru, Sri
Ramakrishna, the latter having been born in India in 1836. (“Sri” is an
East Indian title of respect, akin to the English “Sir.”) Thus, it is to
the latter that we shall first turn our attention.
As a child, the boy Ramakrishna—who later claimed to be the
incarnation of both Krishna and Rama—“loved to dress up and act like a
girl” (Sil, 1997). He was, indeed, aided in that activity by relatives
who bought him feminine outfits and gold ornaments, to suit his own
relatively feminine body and psyche.
One can very well see from the extant photograph of Rama-krishna
[e.g., online at Ramakrishna (2003)] he possessed quite well-formed and
firm breasts—most possibly a case of gynecomastia....
Ramakrishna could also be described, in the jargon of modern medical psychology, as a “she male,” that is, a male who, despite his male genitalia, possesses a female psyche and breasts resembling those of a woman....
[Saradananda] writes, apparently on the basis of the Master’s
testimony, that he used to bleed every month from the region of his
pubic hair ... and the bleeding continued for three days just like the
menstrual period of women (Sil, 1998).
Nor was that the extent of the great sage’s appreciation for the microcosmic aspects of the feminine principle:
Once he sat after a midday siesta with his loin cloth dishev-eled. He
then remarked that he was sitting like a woman about to suckle her
baby. In fact, he used to suckle his young beloved [male] disciple
Rakhal Ghosh....
He ... exhibited his frankly erotic behavior toward his male devotees
and disciples.... He often posed as their girl-friend or mother and
always touched or caressed them lov-ingly (Sil, 1998).
Anyone who is suckling an adult is explicitly viewing/treating that
adult as a child. If there is any sexual attraction at all from the
“parent” to the “child” in such a context, there is no escaping the
obvious psychological pedophilic component, even if the suckled one is
of legal age, as was the eighteen-year-old Ghosh. And if one grown man
(a “she-male,” in Ramakrishna’s case) is having an-other grown man (his
junior) pretend to be an infant, so that the first of them can pretend
to be the mother to the second, and literally suckle the second, in any
other context there would be no doubt at all as to the fetishistic
nature of the behavior.
Further, after having met his foremost disciple, Vivekananda, for the
first time, in the throes of an “agonizing desire” to see the young man
again, Ramakrishna confessed:
I ran to the northern quarter of the garden, a rather
unfre-quented place, and there cried at the top of my voice, “O my
darling, come back to me! I can’t live without seeing you!” Af-ter some
time, I felt better. This state of things continued for six months.
There were other boys who also came here; I felt greatly drawn towards
some of them but nothing like the way I was attracted toward [Vivekananda] (Disciples, 1979; italics added).
Ramakrishna went on to describe his favorite disciple variously as a
“huge red-eyed carp,” “a very large pot,” “a big bamboo with holes” and a
“male pigeon.”
In later days, the prematurely impotent, married guru once went into
samadhi (i.e., mystical ecstasy, generally involving a loss of awareness
of the body) after having mounted the young Viveka-nanda’s back.
As to what excuse the great guru might have given for such mounting
had it not sent him vaulting into ecstatic perception of God, one can
only guess.
[W]e cannot ignore [Ramakrishna’s] obsession with the anus and shit
in his conversations. Even the experience of his highest realization
that there exists within the individual self the Paramatman, the
repository of all knowledge, was derived from his beholding a
grasshopper with a thin stick-like object inserted in its anus!....
His ecstasy [i.e., as trance] was induced by touching his favorite
young [male] devotees. He developed a few strate-gies for touching or
petting the body (occasionally the penis, as was the case with
Vijaykrishna Goswami, whose cock he calmed by his “touch”) of devotees
(Sil, 1998).
Of course, none of Ramakrishna’s documented homoerotic behaviors in
the above regards would equate to him having been a practicing
homosexual. They equally, however, cannot be unrelated to his own view
of the female body as being nothing more than “such things as blood,
flesh, fat, entrails, worms, piss, shit, and the like” (in Nikhilananda,
1984). Indeed, the “incarnation of the Divine Mother” himself divulged:
I am terribly scared of women.... I see them as a tigress
com-ing to devour me. Besides, I see large pores [cf. vagina symbols]
in their limbs. I find all of them as ogres....
If my body is touched by a woman I feel sick.... The touched part aches as if stung by a horned catfish (in Nikhil-ananda, 1984).
Even the mere sight of a woman could reportedly so negatively excite
Ramakrishna as to prompt him to either run to the temple or invoke the
strategy of escape by getting into samadhi. His attraction for young
boys that may be considered as muted pedophilia is often associated with
aging impotent males....
Ramakrishna’s contempt for women was basically a
mi-sogynist attitude of an insecure male, who thought of himself as a
woman in order to fight his innate fear of the female (Sil, 1998).
On other occasions, the mention of any object which Ramakrishna did
not desire (e.g., hemp, wine) would send him fleeing into samadhi; as
could strong emotion (e.g., anger) on the sage’s part. At his cousin’s
suggestion that those odd behaviors might have been psychologically
based, Ramakrishna “responded by almost jumping into the river in order to end it all” (in Sil, 1998).
With those various factors acting, it should not surprise that Ramakrishna’s own spiritual discipline took several odd turns.
During his ascetic practices, Ramakrishna exhibited remarkable bodily
changes. While worshiping Rama as his devotee Hanuman, the monkey
chieftain of the Ramayana, his movements resembled those of a monkey....
[Ramakrishna was also an accomplished childhood actor.] In his
biography of Ramakrishna, novelist Christopher Isherwood para-phrased
the saint’s own description of his strange behavior: “I didn’t do this
of my own accord; it happened of itself. And the most marvelous thing
was—the lower end of my spine lengthened, nearly an inch! Later, when I
stopped practicing this kind of devotion, it gradually went back to its
normal size” (Murphy, 1992).
During the days of my [“holy”] madness [as priest of the
Kali temple in Dakshineswar] I used to worship my own penis as the Shiva
linga.... Worship of a live linga. I even decorated it with a pearl (in Nikhilananda, 1984).
Nor was the sage’s manner of worship confined to his own genitalia:
[Ramakrishna] considered swear words [to be] as meaningful as the
Vedas and the Puranas and was particularly fond of performing japa
(ritual counting of rosary) by muttering the word “cunt” (Sil, 1998).
Indeed, as the claimed avatar himself told his devotees:
The moment I utter the word “cunt” I behold the cosmic va-gina ... and I sink into it (in Sil, 1998).
That is actually not quite as odd as it might initially seem, for
“cunt” itself derives from Kunda or Cunti—names for Kali, the Hindu
Divine Mother goddess, beloved of Ramakrishna.
It is still plenty odd, though.
In any case, in 1861 the recently wedded Ramakrishna began tantric (sexual) yoga practice with a female teacher, Yogeshwari.
(His marriage was actually to a five-year-old child bride, chosen by
the twenty-three-year-old yogi himself, and then left with her par-ents
to mature.) Rituals performed by the eager student during that sadhana
(i.e., spiritual practice/discipline) included eating the culinary
leftovers from the meals of dogs and jackals. Also, con-suming a “fish
and human meat preparation in a human skull” (Sil, 1998). Attempts to
have him participate in the ritual sex with a consort which is an
essential component of tantra, however, were less successful. Indeed,
they ended with the sage himself falling safely into trance, and later
simply witnessing other practitioners having ritual intercourse.
Comparably, upon his wife’s coming of age, Ramakrishna tried but
failed to make love to her, instead involuntarily plunging into a
“premature super-consciousness.” (Their marriage was actually, it
appears, never consummated.) That, however, did not discourage the young
woman from staking her own spiritual claims:
[W]hile regarding her husband as God, Sarada came to be convinced
that as his wedded wife she must also be divine. Following her husband’s
claim that she was actually Shiva’s wife, Sarada later claimed: “I am Bhagavati, the Divine Mother of the Universe” (Sil, 1998).
Such was evidently the compensation for her being confined to the
kitchen for days at a time by her husband, cooking, not even being
allowed to relieve herself in the latrine.
* * *
[Ramakrishna was] one of the truly great saints of nin-teenth-century India (Feuerstein, 1992).
In a demonstration of the high regard with which every loyal disc-ple
holds his or her guru, Vivekananda himself declared that Ramakrishna
was “the greatest of all avatars” (Sil, 1997). That evaluation, however,
was not shared by everyone who knew the great sage:
Hriday, the Master’s nephew and companion, actually regarded him [as] a moron (Sil, 1998).
The venerated guru later formed the same opinion of his own earthly mother.
In any case, as part of his alleged avatarhood, Ramakrishna was
christened with the title “Paramahansa,” meaning “Supreme Swan.” The
appellation itself signifies the highest spiritual attainment and
discrimination, by analogy with the swan which, it is claimed, is able
to extract only the milk from a mixture of milk and water (presumably by
curdling it).
In mid-1885, Ramakrishna was diagnosed with throat cancer. He died in
1886, leaving several thousand disciples (Satchida-nanda, 1977). As
expected, Vivekananda took over leadership of those devotees.
After all that, Sil (1998) gave his summary evaluation of “the
incarnation [of God or the Divine Mother] for the modern age,”
concluding that, the swooning Ramakrishna’s status as a monu-mental
cultural icon notwithstanding, he was nevertheless “a bit of a baby and a
bit of a booby.”
Source:
STRIPPING THE GURU, Sex Violence & Enlightenment
________________________
Commentary:
Beware of those who teach that they are the avatar of GOD that
descent from above, or they say if you have sex with me you will bear an
avatar child. Why? Because all of us is an avatar of GOD we are all
came from Supreme GOD. There are so many self proclaimed guru use the
teaching of this avatar "stuff" just to fulfill their lust &
desires, also they use the teaching of Tantric Sex, so in the future as
their mold and brainwashed their disciples its easy for them to have a
sexual contact in their poor followers any time they want.
The BIBLE said:
2Peter 2:1 But there were false prophets also
among the people, even as there shall be false teachers among you, who
privily shall bring in damnable heresies, even denying the Lord that
bought them, and bring upon themselves swift destruction.
2Peter 2:2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.
2Peter 2:3 And through covetousness shall they
with feigned words make merchandise of you: whose judgment now of a long
time lingereth not, and their damnation slumbereth not.
2Peter 2:4 For if God spared not the angels that
sinned, but cast them down to hell, and delivered them into chains of
darkness, to be reserved unto judgment;
***AVATAR, sanskrit ava(descend) + tara(above) = descend from above.
Satyam eva jayate nanritam...
---KAILASH
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