It has been seen through researches [(Jennions, M. D. & Petrie, M. (2000) Biol. Rev. 75, 21–64) and (KATHARINA FOERSTER, KASPAR DELHEY, ARILD JOHNSEN, JAN T. LIFJELD & BART KEMPENAERS http://www.nature.com/nature/links/031016/031016-9.html)] that Polygyny is a default mating system for all primates including humans. Due to cultural development the males and females in human society agreed to abdicate a part of their individual rights. Females wanted a partner who was willing to share the parenting responsibilities. The male on the other hand wanted a dedicated female who was available to him as per wish and who could guarantee the loyalty and the paternity of her offspring.
This agreement was for the convenience of both the males and the females. But it could not change the males Biologically. It could not change them from what they were created by the raw nature. Otherwise also the forced values are never sufficient to curb the basic instincts (see Spirituality is not the Morality).
In the lower form of life or the primitive societies a male had to dance before a female. Subsequently the male started showing body traits like moustache, strong muscles or valiant behaviors. But in all these traits there was a possibility of serious injuries and fatal incidents. Intellectually developed male replaced all the show of might to a show of wealth. Now in the civilized world the most sophisticated method of attracting female’s attraction is the show of wealth by the males.
A kings or wealthy individual may marry many wives because of his high status in society and his ability to maintain multiple wives and their needs. This system is evident in Arab cultures where men have the right to marry multiple women but only the wealthy ones have many wives. The Chinese also allow multiple marriages among their nobility. These harems are guarded and protected not by the head husband personally but through some castrated men that have been hired for this very purpose. The alpha male cannot take a risk of having his wives impregnated by other men. In any such incidents the penalty inflicted is the most severe for an offender.
Male needs Polygyny, Man finds Monogamy I (Problem Part)
Human race was evolved biologically and then it raised itself culturally. Doctrines, morals, ethics, laws etc. are all part of this culture which the human race has developed. But different localities developed their cultures differently. They have variations.
The manner of procreation is one such area where this diversity is more noticeable. In defining and reshaping the better and appropriate mode of natural and non artificial mode of procreation we have to delve into the psyche of human beings as a species rather than as a political entity.
Politically there is no difference between a man and a woman. They both have rights to cast equal votes and attain same or similar political objectives. But some people, after starting it from this political equality have stretched this concept of equality too far. They want to undo all the difference between man and woman only on the basis of political assumptions even if those differences are far beyond the political domain. For example, despite being of different physical structure and mental psyche woman was forced to pursue a political slogan and was asked to do the same things as a man used to do by his very nature. This has stretched the stamina of woman. Now woman has started feeling tired with these hollow unsceintific but political slogans.
There are so many areas of such forced compulsions. It is not possible to deal with all of them here in this small article. For the purpose only one such area is chosen and that is – procreation.
There are so many aspects of procreation also. Culturally in Hindu mythology before creating this world Lord Brahma created five mental creations i.e. Sanak, Sanandan, Sanat, Sanatan and Ribhu Kumar. These were the determination, the joy, the authenticity, the continuity and the effort. In fact these were the five broad principles on which this world was later created by him. Out of these five basic principles the second is the joy and fourth is the continuity. If Sanatan (i.e. the procreation) is not coupled with Sanandan (i.e. the joy) then this would have been a mistake of the Nature and the population of this world would have not increased so smoothly.
Similar parables are there in Christian mythology where the Adam and Eve were blessed with the joy (apple) and temptation for the continuity (the Satan). They had temptation to have joy and procreate. All cultures had attached joy with procreation in one or the other forms.
Some anthropologists contend that this was merely a manifestation of a physically existing fact in nature. But this epistemological discussion is not the objective here. The objective is to implore the Biological truth behind these cultural metaphors. This article seeks to delve into an area of human existence where this Political Entity “Man” is a Biological Being “Male”; where the Political Entity “Woman” is a Biological Being “Female”; and where this Cultural Process of “Procreation” is called Evolutionary Compulsion “Mating”.
MIND YOUR CALORIES WITH OTHER TIPS FOR HEALTHY LIVING
A. Eatable amount 100 gm.
Crash dieting without proper guidance is to be avoided in all circumstances as it leads to various metabolic and other psychosomatic disorders – nausea, dizziness, depression, acidity and acute dehydration etc. sometimes some other grave symptoms are also seen.
Whenever you undergo a diet control programme it creates an additional tension in your mind and every moment you are aware of your diet-control with the result – a dilemma what to eat and what not.
Your mind starts revolting against this schedule. Hence you cannot do it for a long. You must have seen the death of such dieting programs. All have been a failure.
WE should get one thing straight at the beginning - although this book is written by a respected member of the scientific community, it is not a book about science. It is about those aspects of philosophy and theology that border on the scientific enterprise, which is quite a different thing. The book's title derives from Edward Harrison's central thesis - that there is a distinction between the Universe and various universes.
The Universe is the real thing - everything that exists. It is also, according to Mr. Harrison, forever unknown and unknowable. A universe, on the other hand, is the conception people have of the makeup of the Universe at any given time -what most scientists would call a model of the Universe. It is this distinction between the Universe and our ideas about it that occupies the first section of the book. Mr. Harrison, who is a professor of physics and astronomy at the University of Massachusetts, sees human history as a long succession of universes, each representing a different mask behind which the true Universe hides.
The most primitive mask is the magical universe. This is a universe pervaded by spirits, a world in which everything is alive. As human society advanced, this mask was replaced by the mythic universe, in which a single god or a hierarchy of gods created and rule the world. The Greeks developed what Mr. Harrison calls the geometric universe, with the earth surrounded by crystal spheres carrying the planets and stars on their courses. St. Augustine tried to replace this mask with a more religious one - a universe with a Christian God watching over and imparting meaning to everything. Finally, this religious mask was replaced by the clockwork universe of Isaac Newton and the Enlightenment scientists, a universe that may or may not have been initiated by a god but is now ticking along according to natural laws that can be discovered by the human mind. The modern mask of the universe, the one to which Mr. Harrison devotes the greatest amount of time, is one characterized by unseen atoms, unseeable quarks and distorted space-time.
One of the most ancient texts and meditation manuals is Shiva's 5000-year-old Vigyan Bhairav Tantra, which is concerned with how to go beyond the mind, to attain glimpse of the consciousness which exists apart from the mind. It is here that one should not be identified with the mind, and this is the fallacy of the West; that we are our minds. For us not to be identified with our minds, to know that the mind is only a moving process, like walking, but not the same as our consciousness, this is the message of the Vigyan Bhairav Tantra. And all the techniques of meditation are not concerned with how the mind operates, but rather are concerned only about how to find the door outside the mind to find the open sky of consciousness.
The very setting is most amazing. Unlike the neurotic anti-sex fundamentalism of monotheism, of some religions and all repressive teachings, the setting here is Shiva speaking to Devi, while she is sitting in intercourse on his lap! Tantra is a valley of relaxation that energizes each person, verses what we know as sex to be; a peak of energy that is to be released. The words of the Vigyan Bhairav Tantra were originally written in a love language of depth we have yet to fully understand. And in such love, like meditation and death, there is a complete surrendering and letting go to the Methods the procedures. This is the setting of the Vigyan Bhairav Tantra. This setting of delivering knowledge is unique and it is also unparallel in the entire all time philosophical world
Complete surrendering itself needs no methods, no techniques, however it is the question of how to surrender, thus the techniques.
Osho, from his commentary on the Vigyan Bhairav Tantra, in the Book of Secrets, under a section commenting on the stop techniques, writes:
"Gurdjieff made these (stop) techniques very well-known in the West, but he was not aware of Vigyan Bhairav Tantra. He learned these techniques in Tibet from Buddhist lamas. He worked on these techniques in the West, and many, many seekers came to realized the center through these techniques. He called them stop exercises, but the source of these exercises is Vigyan Bhairav Tantra".
Devi Asks:
O Shiva, what is your reality?
What is this wonder-filled universe?
What constitutes seed?
Who centers the universal wheel?
What is this life beyond form pervading forms?
How may we enter it fully, above space and time, names and descriptions? Let my doubts be cleared!
Shiva replies:
1.Radiant One, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out) - the beneficence.
2.As breath turns from down to up, and again as breath curves up to down - through both these turns, realize.
3.Or, whenever in-breath and out-breath fuse, at this instant touch the energy-less, energy-filled center.
4.Or, when breath is all out (up) and stopped of itself,or all in (down) andstopped - in such universal pause, one's small self vanishes. This isdifficult only for the impure.
5.Attention between Eyebrows, let mind be before thought. Let form fill with breath essence to the top of the head and there shower as light.
6.When in worldly activities, keep attention between two breaths,
And so practicing, in a few days be born anew.
7.With intangible breath in center of forehead, as this reaches the heart at the moment of sleep, have direction over dreams and over death itself.
8.With utmost devotion, center on the two junctions of breath and know the knower.
9.Lie down as dead.Enraged in wrath, stay so. Or stare without moving an eyelash. Or suck something and become the sucking.
10.While being caressed, Sweet Princess, enter the caress as everlassting life.
11.Stop the doors of the senses when feeling the creeping of an ant. Then.
12.When on a bed or a seat, let yourself become weightless, beyond mind.
13.Or, imagine the five coloured circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on the wall - untill the point dissolves. Then your wish for another comes true.
14.Place your whole attention in the nerve, delicate as the lotus thread, in the center of your spinal column. In such be tansformed.
15.Closing the seven openings of the head with your hands, a space between your eyes becomes all-inclusive.
16.Blessed One, as senses are absorbed in the Heart, reach the center of the lotus.
17.Unminding mind, keep in the middle - until.
18.Look lovingly at some object. Do not go to another object. Here in the middle of the object - the blessing.
19.Without support for feet or hands, sit only on the buttocks. Suddenly the centering.
20.In a moving vehicle, by rhythmically swaying, experience.
Or in a still vehicle, by letting yourself swing in slowing invisible circles.
21.Pierce some part of you nectar filled form with a pin, and gently enter the piercing and attain to the inner purity.
22.Let attention be at a place where you are seeing some past happening, and even your form, having lost its present characteristics, is transformed.
23.Feel an object before you. Feel the absence of all other objects but this one. Then leaving aside the object-feeling And the absence-feeling, Realize
24.When a mood against someone or for someone arises, Do not place it on the person in question, But remain centered.
25.Just as you have the impulse To do something, Stop.
26.When some desire comes, consider it. Then, suddenly, quit it.
27.Roam about until exhausted and then, dropping to the ground, in this dropping be whole.
28.Suppose you are gradually being deprived of strength or of knowledge. Atthe instant of deprivation, transcend.
29.Devotion frees.
30.Eyes closed, See your inner being in detail. Thus see your true nature.
31.Look upon a bowl without seeing The sides or the material. In a few moments become aware.
32.See as if for the first time A beauteous person Or an ordinary object.
33.Simply by looking into the blue sky Beyond the clouds, The serenity.
34.Listen while the ultimate mystical teaching is imparted. Eyes still, without blinking, at once, become absolutely free.
35.At the edge of a deep well look steadily into its depths until – the wondrousness.
36.Look upon some object, Then slowly withdraw your sight from it, Then slowly withdraw your thought from it. Then.
37.Devi, Imagine Sanskrit letters in these Honey filled foci of awareness,
First as letters, The more subtly as sounds, Then as most subtle feeling. Then, leaving them aside, be free.
38.Bathe in the center of sound, As in the continuous sound of a waterfall. Or, by putting the fingers in the ears, Hear the sound of sounds.
39.Intone a sound, As AUM ?? Slowly, As sound enters soundfulness, So do you.
40.In the beginning andgradual refinement of the sound of any letter, Awake.
41.While listening to stringed instruments, Hear their composite central sound; Thus omnipresence.
42.Intone a sound audibly, Then less and less audibly As feeling deepens
Into this silent harmony.
43.With mouth slightly open, Keep mind in the middle of the tongue. Or, as breath comes silently in, Feel the sound ‘HH’.
44.Center on the sound ‘AUM’ Without any ‘A’ or ‘M’.
45.Silently intone a word ending in ‘AH’. Then in the ‘HH’, Effortlessly, the spontaneity.
46.Stopping ears by pressing And the rectum by contracting, Enter the sound.
47.Enter the sound of your name And, through this sound, All sounds.
48.At the start of sexual union Keep attentive on the fire in the beginning, And so continuing, Avoid the embers in the end.
49.When in such embrace your senses are shaken as leaves, Enter this shaking.
50.Even remembering union, Without the embrace, Transformation.
51.On joyously seeing a long-absent friend, Permeate this joy.
52.When eating or drinking, Become the taste of food or drink, And be filled.
53.O lotus eyed one, Sweet of touch, When singing, seeing, tasting, Be aware you are and discover the Everliving.
54.Wherever satisfaction is found, In whatever act, Actualize this.
55.At the point of sleep, When the sleep has not yet come And the external wakefulness vanishes, At this point Being is revealed.
56.Illusions deceive, Colors circumscribe, Even divisibles are indivisible.
57.In moods of extreme desire Be undisturbed.
58.This so-called universe Appears as a juggling, A picture show. To be happy, look upon it so.
59.O Beloved, Put attention neither on pleasure nor on pain, But between these.
60.Objects and desires Exist in me as in others. So accepting, Let them be transformed.
61.As waves come with water And flames with fire, So the Universal waves with us.
62.Wherever your mind is wandering, Internally or externally, At this veryplace, this.
63.When vividly aware Through some particular sense, Keep in the awareness.
64.At the start of sneezing, during fright, In anxiety, above a chasm, flying in battle, In extreme curiosity, at the beginning of hunger, At the end ofhunger, Be uninterruptedly aware.
65.The purity of other teachings Is an impurity to us. In reality, Know nothing as pure or impure.
66.Be the unsame same to friendas to stranger, in honor and dishonor.
67.Here is the sphere of change, change, change. Through change consume change.
68.As a hen mothers her chicks, mother particular knowings, particulardoings, in reality.
69.Since, in truth, Bondage and freedom are relative, These words are only or those Terrified with the universe. This universe is a reflection of minds. As you see many suns in water from one sun, So see bondage and liberation.
70.Consider your essence as light rays From center to center up the vertebrae, And so rises “livingness” in you.
71.Or in the spaces between, Feel this as lightning.
72.Feel the cosmos as a translucent ever-living presence.
73.In summer when you see the entire sky Endlessly clear, Enter such clarity.
74.Shakti, See all space as if already Absorbed in your own head In the brilliance.
75.Waking, sleeping, dreaming, Know you as light.
76.In rain during a black night, Enter that blackness As the form of forms.
77.When a moonless rainy night is not present, close your eyes, seeblackness. So, faults disappear forever.
78.Whenever your attention alights, At this very point, Experience.
79.Focus on fire rising through your form From the toes up Until the body burns to ashes But not you.
80.Meditate On the make believe world As burning to ashes, And become being above human.
81.As, subjectively, letters flow into words and words into sentences, and as, objectively, circles flow into worlds and worlds into principles, find at last these converging in our being.
82.Feel: my thought, I-ness, internal organs – me.
83.Before desire And before knowing, How can I say I am? Consider.
Dissolve in the beauty.
84.Toss attachment for body aside, Realizing I am everywhere. One who is everywhere is joyous.
85.Thinking no-thing Will unlimit the limited-self.
86.Suppose you contemplate Something beyond perception, Beyond grasping,
Beyond not being – you.
87.I am existing. This is mine. This is this. O, beloved, even in such know illimitably.
88.Each thing is perceived through knowing. The self shines in space through knowing. Perceive one being as knower and known.
89.Beloved, At this moment, Let mind, knowing, breath, form, Be included.
90.Touching eyeballs as a feather, Lightness between them opens into the heart And there permeates the cosmos.
91.Kind Devi, Enter etheric presence Pervading far above and below your form.
92.Put mindstuff in such inexpressible fineness Above, below and in your heart.
93.Consider any area of your present form As limitlessly spacious.
94.Feel your substance, Bones, flesh, blood, Saturated with cosmic essence.
95.Feel the fine qualities of creativity Permeating your breasts And assuming delicate configurations.
96.Abide in some place endlessly spacious, Clear of trees, hills, habitations. Thence comes the end of mind pressures.
97.Consider the plenum To be your own body of bliss.
98.In any easy position Gradually pervade an area between the armpits
Into great peace.
99.Feel yourself as pervading all directions, Far, near.
100.The appreciation of objects and subjects Is the same for an enlightened As for an unenlightened person. The former has one greatness: He remains in the subjective mood, Not lost in things.
101.Believe omniscient, omnipotent, pervading.
102.Imagine spirit simultaneously Within and around you Until the entire universe spiritualizes.
103.With your entire consciousness. In the very start of desire, of knowing, know.
104.Shakti, Each particular perception is limited, Disappearing in omnipotence.
105.In truth forms are inseparate. Inseparate are omnipresent being And your own form. Realize each as made of this consciousness.
106.Feel the consciousness of each person As your own consciousness. So, leaving aside concern for your self, Become each being.
107.This consciousness exists as each being, And nothing else exists.
108.This consciousness is the spirit of guidance Of each one. Be this one.
109.Suppose your passive form to be an emptyroom With walls of skin –empty.
110.Gracious One, play. The universe is an empty shell Wherein your mind frolics infinitely.
111.Sweet heartened One, Meditate on knowing and not-knowing, Existing and non-existing. Then leave both aside that you may be.
