June 10th, 2009

guirlande dorée
  • sensen

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“This painting by Ito Seiu, the godfather of Japanese bondage (kinbaku), depicts a scene from Kaidan Chibusa Enoki, an old horror story in which the ghost of a dead painter returns to protect his baby from his murderer, a wandering samurai who fell in love with his wife while he was away painting. This scroll shows the ghost holding the baby while standing under a waterfall at Juniso (where Tokyo’s Shinjuku Chuo Park is now located).”
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via :: http://marsiouxpial.tumblr.com/

Chhinnamasta

"The image of Chhinnamasta is a composite one, conveying reality as an amalgamation of sex, death, creation, destruction and regeneration. It is stunning representation of the fact that life, sex, and death are an intrinsic part of the grand unified scheme that makes up the manifested universe. The stark contrasts in this iconographic scenario-the gruesome decapitation, the copulating couple, the drinking of fresh blood, all arranged in a delicate, harmonious pattern - jolt the viewer into an awareness of the truths that life feeds on death, is nourished by death, and necessitates death and that the ultimate destiny of sex is to perpetuate more life, which in turn will decay and die in order to feed more life. As arranged in most renditions of the icon, the lotus and the pairing couple appear to channel a powerful life force into the goddess. The couple enjoying sex convey an insistent, vital urge to the goddess; they seem to pump her with energy. And at the top, like an overflowing fountain, her blood spurts from her severed neck, the life force leaving her, but streaming into the mouths of her devotees (and into her own mouth as well) to nourish and sustain them. The cycle is starkly portrayed: life (the couple making love), death (the decapitated goddess), and nourishment (the flanking yoginis drinking her blood)." (source:http://en.wikipedia.org/wiki/Chhinnamasta)



(excuse the bad translation!)
"Three flows of the blood, which emanate from its neck, personify three di: to the ides, to [pingalu] and to [sushumnu]. The companions of goddess drink to the ides and [pingalu], and her own head absorbs [sushumnu]. This explains the absence of the head: the centers of desires, placed in five [chakrakh], are isolated from the neck and the head. First five [chakr] are subordinated to stem to the brain, ruler of basic instincts. The cut off head is the abode of the highest consciousness, cerebral cortex and its two hemispheres. Goddess dances the space dance of destruction on the spin of the principle of the desire of the Kama, [sovokuplyayushchegosya] with her by the wife of army. In other words, [Chinnamasta] is that to [shakti], which takes away [sadkhaka] from the sensual inclinations, rewarding by its ascending current of energy, by complete control over sexual impulses and other primary motives and instincts. It is in [sushumne] and, thus, destroys ignorance. Of all di only of [sushumna] it goes back to the cerebral cortex, abode of the highest consciousness. Worship To [chinnamaste] brings the force of will and the ability of the direct viewing. During the meditation on it man one should mentally present its by that dancing on his own back and be concentrated on its head, which swallows the middle flow of the blood outgoing from the beheaded body." (via:http://www.sanatanadharma.udm.net/kalid.files/dashsamahavidya.htm)

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