Raas, the greater union

The occasion of Ras is indeed an experience of timelessness which is available to the Higher Souls for getting a short glimpse of what goes on in Akshara's divine creation of Yogmaya. In the words of Mahamati, Ras is a transcendental experience that no language can picturise in the true sense. Nevertheless, he can sayy this much that it is a stream of bliss-consciousness, in which the absolute Spirit revels through His numerous centres of consciousness.d None can communicate one's experiences to others, for no otherness abides in its joyful presence.


Again, as the Bible persuades us to seek God through love, in the book of Ras we likewise find the highest limit of man's love for God with his whole-hearted and single-minded devotion to the One Lord. No better example in this world can be cited than the Gopi-Krishna love. Love is God, because the best thing of true happiness we know on earth is love. Psychologists think that there must be some repression about sex. They are wrong. They may call it sublimation and not repression. In sex just a little glimpse of happiness comes to us. As such, even the devotees are seen using the allegory of bride and bridegroom instead of any other relationship.
Life energy is one. Sex is the biological flow of energy and it is the lowest, not the peak. It can assume many forms. When it is expressed lustfully and mentally it is passion. When it is expressed intellectually it is literature and art, when expressed spiritually it becomes love. The slight touch of love that seems to be associated with it is nothing but mere fragrance and if we repeat sexual acts we lose that, too. Differences are not of energy as such but of the applied manifestations. Energy flows towards bliss. As water flows downwards towards the sea, energy flows blissward toward the Absolute. Sex, passion, literature and art are just the small reservoirs where the flow of energy, like water, can be arrested for a while, but the flow of energy cannot remain static for long in these smaller outlets since it hides within itself an urge to meet its original source.


This is a very important aspect of spiritual life that has been touched upon by Mahamati. Every man or woman is always busy, as the psychoanalysts of today point out, in raising the imageries of exoteric form of bliss and vicariously tasting the delight of erotic reveries. Compared to the infinite bliss of esoteric Ras, the joy that we imbibe through our fancy is a mere infinitesimal reflection. The moment this emaginative energy transforms its enfatuation for physical forms into spiritual forms, the fabric of consiousness undergoes a qualitative change. And soon it begins to participate in the flow of the stream of bliss-consciousness, the divine Ras, that is perpetually heaving up the bottom of our being.