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A partially clothed couple make love in a garden, the man standing and his partner supporting herself against a rock. Chinese painting on silk, early nineteenth century.

over. Then, lifting her feet, he places them on his shoulders.

The man brings his Love-implement close to her belly; they kiss each other, suck tongues, and his Weapon begins to rise. Trembling, the Jade Stalk raises its head and is brought into contact with the Golden Furrow; her lower lips open invitingly. His Weapon is as erect as a solitary mountain peak, a rocky crag reaching to the sky. Moist as a shady valley, the movements of the woman's hips cause her Chicken's Tongue [clitoris] to respond; her bodily secretions begin to flow profusely.

The woman lies full out, stretching the middle part of her body. The man rests on his hands, supporting himself on the bed, with his knees bent. His Jade Stalk rises and falls, coming and going, moving to left and right. The Yang Peak enters by the direct route and is brought into contact with the Strings of the Lyre.

By moving up and down, the Implement of Love rubs against the Grain-shaped Cave, probing and piercing, pulling and grinding. Buttocks plunge incessantly; it seems as if his Weapon is becoming buried in the burning hot, slippery, deep recess, right to the very bottom. Moving now shallowly, now deeply, now delicately, now vigorously, he pushes his tongue to the very depths of her inviting mouth and penetrates right to her innermost heart.

The limbs of the loving couple become bedewed with sweat; their physical movements produce a sucking sound. The man turns his Implement this way and that, at times letting it grow soft inside the woman and at times swiftly withdrawing the slippery Stalk and then pushing into her again. His Sack swings hither and thither and his Stalk fills her Furrow, right to the bottom of the Inner Stream. Both begin to groan passionately, their chests panting. When she raises up her trembling legs a fragrant odor is smelled. Then, placing her buttocks crosswise on the bed, he employs the Art of the Bedchamber, interspersing one short stroke of his Implement between every nine deeply penetrating ones, not stopping until all the signs of satisfaction appear in the woman. He intermixes swift love-strokes with slow ones and freely satisfies his passion and that of his partner. Looking down, he gazes at his Jade Stalk moving in and out of her Golden Furrow and contemplates the sheer joy of such action.

The woman's face begins to change; her voice falters and her hair becomes disarrayed. The side-tresses fall over her languid eyes and her hair comb becomes loosened, to hang like a crescent moon over her shoulder. The man's eyes grow anxious and he exerts himself more fully; his vital juice spurts out. Reaching the innermost part of womanhood, it moistens the Fishpond within her Cinnabar Cave. Then the Jade Stalk is withdrawn, but the woman's Golden Furrow does not close.

The vital essences of both man and woman are combined. Both are relaxed as they quietly enjoy the unity of body and soul. His Love-weapon is slippery and wet with the essence of love; her Jade Cavern exudes moisture and a stream of secretions trickles out between her legs. Their ecstasy is complete.

Another Taoist text declares:

When a man and woman make love together for the first time, the man should sit down to the left of the woman and she should be on his right. He then should sit cross-legged and place her on his lap, pressing her slender waist and caressing her precious body. They should whisper words of passion and endearment to each other, pressing their lips together and drinking each other's saliva.

Indian texts use a similar purple prose to

describe the First Time:

He clutches the young girl to his heart, as a maddened elephant seizes a lotus; with the avidness of the Chakora-bird he kisses her moon-like face and takes the border of her sari. As he places his hands on her breasts, which are like lotus-buds, her trembling limbs draw back slightly. Speaking with seductive words, like a bee penetrating the heart of a lotus, he fights the Battle of Love

with her. Thus in the play of love, with bodies undulating, mad and drunk with love and desire, delirious with passion's nectar, he kisses her mouth and her reddened breasts, which are softer than silk. Lying together, their bodies moving, lips and teeth pressed tight, heart to heart, frenzied and ecstatic, they both are transported into delight. Their biting teeth and lips drink the nectar of love; their two bodies in equal and ecstatic bliss, trembling high on waves of sweetness and desire, quenching the thirst of many years. At last, the god of Love pours his offering into the flames. As the rain clouds cool the earth, the sky becomes clear again.

This typical Indian view of the First Time, from the Vidyasundara of Bharatchandra, beautifully portrays the heights of ecstasy available to lovers on their first occasion of union. Mutual trust is extremely important. It is the firm foundation on which a high rite of love can develop and mature.

four types of women

The classical Indian texts categorize women into four distinct types, according to the characteristics of their Yoni. This tradition was maintained in the Tantric era and similar classification systems are found in Taoism. Of course, any system can be misunderstood if taken out of context. Esoteric ideas may be interpreted either literally or allegorically. However, the Tantras stress that the Four Types of Women can be understood as archetypes that exist on actual and psychological levels synchronously. These four basic womanly types are:

L O T U S W O M A N

Known as Padmini, she is supposed to have originated from the realm of the gods. Her face is beautiful and her body extremely soft, with delicate skin. Her eyes are shining, her breasts full, and she has three folds of wrinkles across her umbilical region. She walks with a

The sexual organs naturally adjust to each other. From a woodblock print depicting a Yoshiwara courtesan, by the Master Utamaro, Japan, circa 1800.

swan-like gait, has a low and musical voice, and likes to dress in fine clothes. Her Yoni is perfumed like a newly burst lily and she likes to make love in the daytime.

A R T W O M A N

Known as Chitrini, she also emanates from the heavenly realm and is extremely beautiful, of medium build. She has a tender body, thin waist, full breasts and heavily made hips. The hair around her Yoni is thin and soft; her Yoni seems raised up. She walks coquettishly, like the swinging gait of an elephant, and has a good voice. The Yoni of the Art Woman has a perfume like honey and is sweet-tasting. She is very fond of pleasure and is particularly proficient in the Sixty-four Arts. She likes to make love at nighttime and is very fond of animals.

C O N C H W O M A N

hot and her brain confused. She likes flowers, clothes, and ornaments of red, but is addicted to finding fault with others. Her Yoni is always moist and is distinctly salty. Often it is covered with thick hair. She likes to make love in the nighttime especially.

E L E P H A N T W O M A N

Known as Hastini, she is supposed to emanate from the elemental realm. She is short, stout, and walks very slowly, with her neck slightly bent. Her skin is often coarse, of a white color, and she usually has large lips, likes to eat excessively, and has a harsh and somewhat choked voice. She is difficult to satisfy and likes prolonged love-making. The juice from her Yoni is slightly pungent, exuding a smell like the muskiness of an elephant in rut. Such a woman likes to make love at any time, regardless of circumstances.

Known as Shankini, she emanates from the human realm. Her skin is always warm, her body large, with small breasts and a firm waist. Her head, hands, and feet are longer than normal and her voice is at times harsh. She is hardhearted, and subject to sudden fits of amorous passion that make her head

These four categories of woman were developed out of a particular lifestyle. Yogic teachings state that a person becomes whatever he or she is able to digest, on the physical, emotional, mental, and spiritual levels. With a good diet, a natural lifestyle, a healthy relationship, and spiritual direction, the lotus in every woman will bloom.

sexual sizes

The West has placed considerable emphasis on the sizes of the male and female sex organs. Indian treatises on love-making categorize both into three classes, according to dimension, and recommend matching sizes

154 Vishnu the Preserver

as closely as possible. Unions are equal or unequal according to fit, and specific postures are advised for balancing any imbalance. Wide-open positions allow extra room for a large Lingam to enter a small Yoni. The skillful use of pillows to raise up the buttocks of the woman gives a man with a small Lingam much deeper entry.

A Taoist text declares, "The shape and hardness with which Nature has endowed a man are only external signs. What appears

internally is the skill with which he ensures that a woman derives enjoyment from his love-making. If a woman really cares for a man as he cares for her, then it is totally irrelevant whether his organ is long or short, thin or thick." The same text adds, "A long, thick organ is often worse for a woman than a short thin one that is firm and hard. And a firm, hard organ that is pushed and pulled out in a crude manner is worse than a soft one that is moved about delicately and with tenderness."

Taoist literature sometimes includes me - dicinal formulas for increasing or decreasing the sizes of both male and female sexual organs. These texts indicate that by using ointments, compresses, powders, and potions made from herbs, tree bark, mushrooms, and other organic or inorganic substances, the desired effect can be achieved. Many texts mention preparations for women who have given birth to children which enable their Yonis to return to normal size quicker and with more ease. All such formulas include sulphur or sulphur in a warm-water solution.

A Taoist master of the Han dynasty (206 B.C.-A.D. 219), Wu Hsien, prescribes an interesting exercise to enable a man with an unnaturally small Lingam to make it larger.

There is a way to enlarge an unusually small Weapon. In the early hours of the

morning, when the Yin-force is diminishing and the Yang-force is increasing, the man should face East and meditate calmly. He should breathe deeply fortynine times, drawing the breath from his abdomen. Then he should rub the palms of his hands together until they are scorching hot. Next he should hold his Weapon with his right hand, concentrate his mind, and with his left hand he should rub his navel center, encircling it to the left for eighty-one rotations. He then switches hands, rubbing his navel center in the same way, but encircling to the right for eighty-one rotations. He then should roll his Weapon between his hands, as if making a thread from fibers. When making love with a woman, he should nurture his Weapon with the woman's secretions and make a special effort to inhale her breath. This can help him to increase the length of his Weapon.

If a couple are in harmony, then their sex organs will adjust to artificial means to match sizes. Foreplay is of great help in bringing sexuality into harmony, and is essential to counteract major size differences. R e m e m - ber always to be considerate of your partner. The whole question of sexual sizes will cease to be of significance.

Indian classical texts such as the Kama Sutra emphasize how love postures should be chosen to compensate for differences in a couple's sexual size. From a Japanese print, circa 1640.

three types of lingam

The Kama Sutra and the Ananga Ranga both list three types of male sex organs, according to their dimensions. They are:

T H E H A R E

This is the Lingam that does not exceed six finger-breadths (about five inches) when fully erected. Usually a man with a Lingam of this type is short of stature but well proportioned and

of a quiet disposition. His semen is usually sweetish. He is known as being of small dimension.

T H E B U L L

This is the Lingam that does not exceed nine finger-breadths (about seven inches) when fully erected. A man with such a Lingam is usually robust, with a high forehead, large eyes, and a restless temperament. He is ever-ready to make love and is known as being of middle dimension.

T H E H O R S E

This is the Lingam that is about twelve finger-breadths (about ten inches) in length when erected. The owner of such an implement is usually tall, large-

Men are born with as large a variety of Weapons as of faces.

It all depends on Nature.

A considerable number of short men have long Weapons, while a similar number of tall men have short Weapons. Thin, weak men often have thick, hard Weapons; tall, well-built men often have small, weak ones.

SU-NU-MIAO-LUN

The three types of male sex organs: the hare, the bull, and the horse.

The best among women is one who comes from a spiritual family, is endowed with auspicious signs, and freed from the Four Defects of the genital organs; namely, not having the menstrual flow, not of an unpleasant smell, not being diseased, and when filled with sexual desire, not knowing any shame or restraint with the Yogic partner.

CHAKRASAMVARA TANTRA