KAMA SUTRA : ON KISSING

Chapter Three of Part II of the Kama Sutra explains the very interesting subject of kissing. Enjoy!


Kind regards,
Neil Knight

CHAPTER III.

ON KISSING.

It is said by some that there is no fixed time or order between the embrace, the kiss, and the pressing or scratching with the nails or fingers, but that all these things should be done generally before sexual union takes place, while striking and making the various sounds generally takes place at the time of the union. Vatsyayana, however, thinks that anything may take place at any time, for love does not care for time or order.

On the occasion of the first congress, kissing and the other things mentioned above should be done moderately, they should not be continued for a long time, and should be done alternately. On subsequent occasions, however, the reverse of all this may take place, and moderation will not be necessary, they may continue for a long time, and for the purpose of kindling love, they may be all done at the same time.

The following are the places for kissing, viz., the forehead, the eyes, the cheeks, the throat, the bosom, the breasts, the lips, and the interior of the mouth. Moreover, the people of the Lat country kiss also on the following places, viz., the joints of the thighs, the arms, and the navel. But Vatsyayana thinks that though kissing is practised by these people in the above places on account of the intensity of their love, and the customs of their country, it is not fit to be practised by all.

Now in a case of a young girl there are three sort of kisses, viz.:

• The nominal kiss.
• The throbbing kiss.
• The touching kiss.

(1). When a girl only touches the mouth of her lover with her own, but does not herself do anything, it is called the "nominal kiss."

(2). When a girl, setting aside her bashfulness a little, wishes to touch the lip that is pressed into her mouth, and[50] with that object moves her lower lip, but not the upper one, it is called the "throbbing kiss."

(3). When a girl touches her lover's lip with her tongue, and having shut her eyes, places her hands on those of her lover, it is called the "touching kiss."

Other authors describe four other kinds of kisses, viz.:

• The straight kiss.
• The bent kiss.
• The turned kiss.
• The pressed kiss.

(1). When the lips of two lovers are brought into direct contact with each other, it is called a "straight kiss."

(2). When the heads of two lovers are bent towards each other, and when so bent kissing takes place, it is called a "bent kiss."

(3). When one of them turns up the face of the other by holding the head and chin, and then kissing, it is called a "turned kiss."

(4). Lastly, when the lower lip is pressed with much force, it is called a "pressed kiss."

There is also a fifth kind of kiss called the "greatly pressed kiss," which is effected by taking hold of the lower lip between two fingers, and then after touching it with the tongue, pressing it with great force with the lip.

As regards kissing, a wager may be laid as to which will get hold of the lips of the other first. If the woman loses, she should pretend to cry, should keep her lover off by shaking her hands, and turn away from him and dispute with him, saying "let another wager be laid." If she loses this a second time, she should appear doubly distressed, and when her lover is off his guard or asleep, she should get hold of his lower lip, and hold it in her teeth, so that it should not slip away, and then she should laugh, make a loud noise, deride him, dance about, and say whatever she likes in a joking way, moving her eyebrows, and rolling her eyes. Such are the wagers and quarrels as far as kissing is concerned, but the same may be applied with regard to the pressing or scratching with the nails and fingers, biting and striking. All these, however, are only peculiar to men and women of intense passion.

When a man kisses the upper lip of a woman, while she in return kisses his lower lip, it is called the "kiss of the upper lip."

When one of them takes both the lips of the other between[51] his or her own, it is called "a clasping kiss." A woman, however, only takes this kind of kiss from a man who has no moustache. And on the occasion of this kiss, if one of them touches the teeth, the tongue, and the palate of the other, with his or her tongue, it is called the "fighting of the tongue." In the same way, the pressing of the teeth of the one against the mouth of the other is to be practised.

Kissing is of four kinds, viz., moderate, contracted, pressed, and soft, according to the different parts of the body which are kissed, for different kinds of kisses are appropriate for different parts of the body.

When a woman looks at the face of her lover while he is asleep, and kisses it to show her intention or desire, it is called a "kiss that kindles love."

When a woman kisses her lover while he is engaged in business, or while he is quarrelling with her, or while he is looking at something else, so that his mind may be turned away, it is called a "kiss that turns away."

When a lover coming home late at night kisses his beloved, who is asleep or in bed, in order to show her his desire, it is called a "kiss that awakens." On such an occasion the woman may pretend to be asleep at the time of her lover's arrival, so that she may know his intention and obtain respect from him.

When a person kisses the reflection of the person he loves in a mirror, in water, or on a wall, it is called a "kiss showing the intention."

When a person kisses a child sitting on his lap, or a picture, or an image, or figure, in the presence of the person beloved by him, it is called a "transferred kiss."

When at night at a theatre, or in an assembly of caste men, a man coming up to a woman kisses a finger of her hand if she be standing, or a toe of her foot if she be sitting, or when a woman is shampooing her lover's body, places her face on his thigh (as if she was sleepy) so as to inflame his passion, and kisses his thigh or great toe, it is called a "demonstrative kiss."

There is also a verse on the subject as follows:—

"Whatever things may be done by one of the lovers to the other, the same should be returned by the other, i.e., if the woman kisses him he should kiss her in return, if she strikes him he should also strike her in return."

Process of Healing from Infidelity

Have you been the victim of your spouse's infidelity? Then you must know the deep pain and feeling of betrayal caused by his/her extramarital affair. Belle Love provides some tips on how to deal with it.


All the best, 
Neil Knight

Process of Healing from Infidelity
 

by: Belle Love

A discovered extramarital affair of your partner is indeed devastating and knowing that you have been betrayed by the one you love will surely turn your world upside down.

Overcoming pain from marital infidelity is a long and tedious process but if both parties are willing to give the marriage another shot and believes that divorce is not the end of it all it is still possible for a happily ever after. Healing from infidelity requires both parties’ cooperation. If you are trying to make things work to keep the marriage together, you will have to accept the reality that this journey will not be an easy ride and will take more than the usual effort to put things together. Even the betrayed spouse should do conscious efforts to ignite the love and rebuild the trust again.

For the unfaithful partner, it will mean double effort to prove that you are sorry and commit that you will be honest a hundred percent this time around. It will be nice to lay all the facts of the affair so the other partner would also realize his/her shortcoming. Next is to be sorry about it. Remorse is the key in mending anything broken. Admitting to the mistake is the only way your spouse could even consider taking you back. Change your lifestyle. Accept the new rules that will be stated by the betrayed spouse like no boy’s night out or dinner dates with clients of the opposite sex again. Avoiding the scenes that led you to infidelity would be a good sign for your partner to start trusting you again.

On the other hand, the betrayed party also has steps to consider when healing from infidelity. First, you must clearly point out what must be done to regain your trust once again. Only you can decide what can mend your broken heart so it is best to make it clear. Choosing to forgive is probably the hardest step but it is necessary in order for both of you start over with clean slates. Lastly, spend time and avoid having to bring back the affair topic again. This way healing from infidelity might be faster for both of you.

Rebuilding a marriage is another leap for the both of you not only to restore your family but also for self-contentment and maturity

About The Author Tammy Love understands the challenges of surviving infidelity and is now the chief editor of Surviving Infidelity.com . She is now helping those who have suffered Infidelity to survive and thrive and move forward by providing support and a community to help each other through the difficult times. Contact Tammy to find out more about How to Survive Infidelity and get your free 6 Steps to Surviving Infidelity Report; learn more in http://www.surviving-infidelity.com/infidelity-news.html The author invites you to visit: http://www.surviving-infidelity.com

Article Source:
http://www.articlecity.com/articles/relationships/article_4790.shtml

KAMA SUTRA: OF THE EMBRACE

Chapter Two of Part II of the Kama Sutra discusses the different kinds of embraces. Do you know what "the twining of a creeper" and "climbing a tree" are? It's all revealed here! 

Kind regards,
Neil Knight

CHAPTER II.

OF THE EMBRACE.

This part of the Kama Shastra, which treats of sexual union, is also called "Sixty-four" (Chatushshashti). Some old authors say that it is called so, because it contains sixty-four chapters. Others are of opinion that the author of this part being a person named Panchala, and the person who recited the part of the Rig Veda called Dashatapa, which contains sixty-four verses, being also called Panchala, the name "sixty-four" has been given to the part of the work in honour of the Rig Vedas. The followers of Babhravya say on the other hand that this part contains eight subjects, viz., the embrace, kissing, scratching with the nails or fingers, biting, lying down, making various sounds, playing the part of a man, and the Auparishtaka, or mouth congress. Each of these subjects being of eight kinds, and eight multiplied by eight being sixty-four, this part is therefore named "sixty-four." But Vatsyayana affirms that as this part contains also the following subjects, viz., striking, crying, the acts of a man during congress, the various kinds of congress, and other subjects, the name "sixty-four" is given to it only accidentally. As, for instance, we say this tree is "Saptaparna," or seven-leaved, this offering of rice is "Panchavarna," or five-coloured, but the tree has not seven leaves, neither has the rice five colours.

However the part sixty-four is now treated of, and the embrace, being the first subject, will now be considered.

Now the embrace which indicates the mutual love of a man and woman who have come together is of four kinds, viz.:

• Touching.
• Piercing.
• Rubbing.
• Pressing.

[46]The action in each case is denoted by the meaning of the word which stands for it.

(1). When a man under some pretext or other goes in front or alongside of a woman and touches her body with his own, it is called the "touching embrace."

(2). When a woman in a lonely place bends down, as if to pick up something, and pierces, as it were, a man sitting or standing, with her breasts, and the man in return takes hold of them, it is called a "piercing embrace."

The above two kinds of embrace takes place only between persons who do not, as yet, speak freely with each other.

(3). When two lovers are walking slowly together, either in the dark, or in a place of public resort, or in a lonely place, and rub their bodies against each other, it is called a "rubbing embrace."

(4). When on the above occasion one of them presses the other's body forcibly against a wall or pillar, it is called a "pressing embrace."

These two last embraces are peculiar to those who know the intentions of each other.

At the time of the meeting the four following kinds of embrace are used, viz.:

• Jataveshtitaka, or the twining of a creeper.
• Vrikshadhirudhaka, or climbing a tree.
• Tila-Tandulaka, or the mixture of sesamum seed with rice.
• Kshiraniraka, or milk and water embrace.

(1). When a woman, clinging to a man as a creeper twines round a tree, bends his head down to hers with the desire of kissing him and slightly makes the sound of sut sut, embraces him, and looks lovingly towards him, it is called an embrace like the "twining of a creeper."

(2). When a woman, having placed one of her feet on the foot of her lover, and the other on one of his thighs, passes one of her arms round his back, and the other on his shoulders, makes slightly the sounds of singing and cooing, and wishes, as it were, to climb up him in order to have a kiss, it is called an embrace like the "climbing of a tree."

These two kinds of embrace take place when the lover is standing.

(3). When lovers lie on a bed, and embrace each other so[47] closely that the arms and thighs of the one are encircled by the arms and thighs of the other, and are, as it were, rubbing up against them, this is called an embrace like "the mixture of sesamum seed with rice."

(4). When a man and a woman are very much in love with each other, and not thinking of any pain or hurt, embrace each other as if they were entering into each other's bodies, either while the woman is sitting on the lap of the man or in front of him, or on a bed, then it is called an embrace like a "mixture of milk and water."

These two kinds of embrace take place at the time of sexual union.

Babhravya has thus related to us the above eight kinds of embraces.

Suvarnanabha, moreover, gives us four ways of embracing simple members of the body, which are:

• The embrace of the thighs.
• The embrace of the jaghana, i.e., the part of the body from the navel downwards to the thighs.
• The embrace of the breasts.
• The embrace of the forehead.

(1). When one of two lovers presses forcibly one or both of the thighs of the other between his or her own, it is called the "embrace of thighs."

(2). When a man presses the jaghana or middle part of the woman's body against his own, and mounts upon her to practise, either scratching with the nail or finger, or biting, or striking, or kissing, the hair of the woman being loose and flowing, it is called the "embrace of the jaghana."

(3). When a man places his breast between the breasts of a woman, and presses her with it, it is called the "embrace of the breasts."

(4). When either of the lovers touches the mouth, the eyes and the forehead of the other with his or her own, it is called the "embrace of the forehead."

Some say that even shampooing is a kind of embrace, because there is a touching of bodies in it. But Vatsyayana thinks that shampooing is performed at a different time, and for a different purpose, and it is also of a different character, it cannot be said to be included in the embrace.

[48]There are also some verses on the subject as follows: "The whole subject of embracing is of such a nature that men who ask questions about it, or who hear about it, or who talk about it, acquire thereby a desire for enjoyment. Even those embraces that are not mentioned in the Kama Shastra should be practised at the time of sexual enjoyment, if they are in any way conducive to the increase of love or passion. The rules of the Shastra apply so long as the passion of man is middling, but when the wheel of love is once set in motion, there is then no Shastra and no order."

David Richards gives us ten tips to improve and strengthen our relationship with our partners. These "ways" are simple to apply, but their effect is immediate and profound. Try them and enjoy greater intimacy.


Yours for happier relationships,
Neil Knight

10 Ways To Make A Couple Happier

By David Richards


Relationships in general and couple relationships in particular, can be trying at times, but it's not hard to be a happy couple. Here are 10 simple, everyday ways to keep things fresh and good. 


1. Remember to make eye contact with each other. Remember to use eye contact especially 
a. when you are discussing a serious matter 
b. when you say those three little words (yes you know which words I am talking about!) 

2. Always put your sweetheart first. Be ready to drop everything for him or her whenever necessary. Say to yourself time after time how blessed you are. 

3. Make sure you tell them how important they are to you. This is simple yet an easy thing to forget. 

4. Don't take anything for granted. Remember, you two are soul mates, and you don't find soul mates every day because it is not easy to find. There is a good reason you two are together, so don't forget how special that is. 

5. Keep up the physical contact with each other. When you come home from a long day at work, remember to give your partner a big hug. You don't even have to say anything at all. Physical contact helps us to remind how we feel about each other, without having to use words to express it. 

6. When you have a tough and stressful day, leave the day's stresses behind. Cool down; time spent with your partner should be relaxing. It should be the best time of the day; the time you look forward to. 

7. Find out what are your dreams as well as your partner's dreams. Share these with each other. This will help to draw you together. You should always be honest about what you want out of life and your relationship. If you don't say it, how can he or she know? 

8. Give each other gifts for no reason. You would be amazed what a boost this gives to a relationship between man and woman. When they ask you what it is, just tell them that you thought of them when you saw the thing you purchased. 

9. Always be supportive to your partner. Tell them clearly that whatever trials and troubles they have, you will be there by their side. Weathering the storm together will strengthen your love, make it stronger. Knowing that nothing will break you apart. also gives you confidence, 


10. Listen men: Opening the door for her is always a good thing to do as well as compliment her new hairdo or clothes. Remember to keep the toilet seat down. 

Some people might feel that such things sound insignificant. Are you among them? If your answer is 'yes', you need to keep this list in your breast pocket and get to studying it!
 
 
About the Author
David Richards is a sociologist and web publisher who writes Self esteem development articles. You can read more at Self Improvement and personal development.

Article Source: http://www.simplysearch4it.com/article/44419.html

Kama Sutra : Of Sexual Union

We now begin a detailed look at what the Kama Sutra is most well-known for: Sexual Intercourse. This chapter deals with sexual compatibility, and we see that men and women are divided into three classes, based on the size of their penis and depth of the vagina, respectively. Compatibility is also based on the level of passion.


Yours for sexual fulfilment,
Neil Knight

PART II.

OF SEXUAL UNION.

---

CHAPTER I.

KINDS OF SEXUAL UNION ACCORDING TO

(a) DIMENSIONS.
(b) FORCE OF DESIRE OR PASSION
(c) TIME.

Kinds of Union.

Man is divided into three classes, viz., the hare man, the bull man, and the horse man, according to the size of his lingam.

Woman also, according to the depth of her yoni, is either a female deer, a mare, or a female elephant.

There are thus three equal unions between persons of corresponding dimensions, and there are six unequal unions, when the dimensions do not correspond, or nine in all, as the following table shows:

EQUAL.		UNEQUAL.
Men.	Women.	Men.	Women
Hare.	Deer.	Hare.	Mare.
Bull.	Mare.	Hare.	Elephant.
Horse.	Elephant.	Bull.	Deer.
		Bull.	Elephant.
		Horse.	Deer.
		Horse.	Mare.

[39]In these unequal unions, when the male exceeds the female in point of size, his union with a woman who is immediately next to him in size is called high union, and is of two kinds; while his union with the woman most remote from him in size is called the highest union, and is of one kind only. On the other hand when the female exceeds the male in point of size, her union with a man immediately next to her in size is called low union, and is of two kinds; while her union with a man most remote from her in size is called the lowest union, and is of one kind only.

In other words, the horse and mare, the bull and deer, form the high union, while the horse and deer form the highest union. On the female side, the elephant and bull, the mare and hare, form low unions, while the elephant and the hare make the lowest unions.

There are then, nine kinds of union according to dimensions. Amongst all these, equal unions are the best, those of a superlative degree, i.e., the highest and the lowest, are the worst, and the rest are middling, and with them the high[33] are better than the low.

There are also nine kinds of union according to the force of passion or carnal desire, as follows:

Men.	Women.	Men.	Women
Small.	Small.	Small.	Middling.
Middling.	Middling.	Small.	Intense.
Intense.	Intense.	Middling.	Small.
		Middling.	Intense.
		Intense.	Small.
		Intense.	Middling.

[40]A man is called a man of small passion whose desire at the time of sexual union is not great, whose semen is scanty, and who cannot bear the warm embraces of the female.

Those who differ from this temperament are called men of middling passion, while those of intense passion are full of desire.

In the same way, women are supposed to have the three degrees of feeling as specified above.

Lastly, according to time there are three kinds of men and women, viz., the short-timed, the moderate-timed, and the long-timed, and of these as in the previous statements, there are nine kinds of union.

But on this last head there is a difference of opinion about the female, which should be stated.

Auddalika says, "Females do not emit as males do. The males simply remove their desire, while the females, from their consciousness of desire, feel a certain kind of pleasure, which gives them satisfaction, but it is impossible for them to tell you what kind of pleasure they feel. The fact from which this becomes evident is, that males, when engaged in coition, cease of themselves after emission, and are satisfied, but it is not so with females."

This opinion is, however, objected to on the grounds that if a male be a long-timed, the female loves him the more, but if he be short-timed, she is dissatisfied with him. And this circumstance, some say, would prove that the female emits also.

But this opinion does not hold good, for if it takes a long time to allay a woman's desire, and during this time she is enjoying great pleasure, it is quite natural then that she should wish for its continuation. And on this subject there is a verse as follows:

"By union with men the lust, desire, or passion of women is satisfied, and the pleasure derived from the consciousness of it is called their satisfaction."

The followers of Babhravya, however, say that the semen of women continues to fall from the beginning of the sexual union to its end, and it is right that it should be so, for if they had no semen there would be no embryo.

To this there is an objection. In the beginning of coition the passion of the woman is middling, and she cannot bear[41] the vigorous thrusts of her lover, but by degrees her passion increases until she ceases to think about her body, and then finally she wishes to stop from further coition.

This objection, however, does not hold good, for even in ordinary things that revolve with great force, such as a potter's wheel, or a top, we find that the motion at first is slow, but by degrees it becomes very rapid. In the same way the passion of the woman having gradually increased, she has a desire to discontinue coition, when all the semen has fallen away. And there is a verse with regard to this as follows:

"The fall of the semen of the man takes place only at the end of coition, while the semen of the woman falls continually, and after the semen of both has all fallen away then they wish for the discontinuance of coition."[34]

Lastly, Vatsyayana is of opinion that the semen of the female falls in the same way as that of the male.

Now some may ask here: If men and women are beings of the same kind, and are engaged in bringing about the same result, why should they have different works to do.

Vatsya says that this is so, because the ways of working as well as the consciousness of pleasure in men and women are different. The difference in the ways of working, by which men are the actors, and women are the persons acted upon, is owing to the nature of the male and the female, otherwise the actor would be sometimes the person acted upon, and vice versâ. And from this difference in the ways of working follows the difference in the consciousness of pleasure, for a man thinks, "this woman is united with me," and a woman thinks, "I am united with this man."

It may be said that if the ways of working in men and women are different, why should not there be a difference, even in the pleasure they feel, and which is the result of those ways.

But this objection is groundless, for the person acting and[42] the person acted upon being of different kinds, there is a reason for the difference in their ways of working; but there is no reason for any difference in the pleasure they feel, because they both naturally derive pleasure from the act they perform.[35]

On this again some may say that when different persons are engaged in doing the same work, we find that they accomplish the same end or purpose: while, on the contrary, in the case of men and women we find that each of them accomplishes his or her own end separately, and this is inconsistent. But this is a mistake, for we find that sometimes two things are done at the same time, as for instance in the fighting of rams, both the rams receive the shock at the same time on their heads. Again, in throwing one wood apple against another, and also in a fight or struggle of wrestlers. If it be said that in these cases the things employed are of the same kind, it is answered that even in the case of men and women, the nature of the two persons is the same. And as the difference in their ways of working arises from the difference of their conformation only, it follows that men experience the same kind of pleasure as women do.

There is also a verse on this subject as follows: "Men and women being of the same nature, feel the same kind of pleasure, and therefore a man should marry such a woman as will love him ever afterwards."

The pleasure of men and women being thus proved to be of the same kind, it follows that in regard to time, there are nine kinds of sexual intercourse, in the same way as there are nine kinds, according to the force of passion.

There being thus nine kinds of union with regard to dimensions, force of passion, and time, respectively, by making[43] combinations of them, innumerable kinds of union would be produced. Therefore in each particular kind of sexual union, men should use such means as they may think suitable for the occasion.[36]

At the first time of sexual union the passion of the male is intense, and his time is short, but in subsequent unions on the same day the reverse of this is the case. With the female, however, it is the contrary, for at the first time her passion is weak, and then her time long, but on subsequent occasions on the same day, her passion is intense and her time short, until her passion is satisfied.

On the different kinds of Love.

Men learned in the humanities are of opinion that love is of four kinds, viz.:

1. Love acquired by continual habit.
2. Love resulting from the imagination.
3. Love resulting from belief.
4. Love resulting from the perception of external objects.

(1). Love resulting from the constant and continual performance and habit, as for instance the love of sexual intercourse, the love of hunting, the love of drinking, the love of gambling, etc., etc.

(2). Love which is felt for things to which we are not habituated, and which proceeds entirely from ideas, is called love resulting from imagination, as for instance, that love which some men and women and eunuchs feel for the Auparishtaka or mouth congress, and that which is felt by all for such things as embracing, kissing, etc., etc.

(3). The love which is mutual on both sides, and proved to be true, when each looks upon the other as his or her very own, such is called love resulting from belief by the learned.

(4). The love resulting from the perception of eternal[44] objects is quite evident and well-known to the world, because the pleasure which it affords is superior to the pleasure of the other kinds of love, which exists only for its sake.

What has been said in this chapter upon the subject of sexual union is sufficient for the learned; but for the edification of the ignorant, the same will now be treated of at length and in detail.

Socrates Had The Formula for Great Senior Sex

"I think that making love is the best form of exercise."
Cary Grant

Are you in your senior years and having difficulty with your sex-life? Pat Wiklund has some advice for you, even if you are seventy, eighty or ninety! 


Yours for getting your act together again,
Neil Knight

Socrates Had the Formula for Great Senior Sex

Sometimes it takes a look back at the wisdom of the ages to get a clear perspective on a current issue. Socrates is often quoted as saying:


Bad men live that they may eat and drink. Good men eat and drink that they may live.


It's hard to know now why he said what he said, to whom he was addressing his words of wisdom, and why he thought they needed to hear it.


But, it does sum up what you want to do if you want to have a great love life.


Leave to an ancient philosopher to give us words we can use today.


Especially when it comes to having the energy and the ability to continue having a satisfying love life all life long.


What you eat and drink, the habits of every day living, are the single most important causative factor in a variety of sexual difficulties...including ED and low desire.


It's not just what goes in your mouth. It's how much and what kind that counts.


We all have been hearing how obesity is a national epidemic and a national disgrace. More people are overweight and obese today in America than at any other time in our history.


We've become so addicted and accustomed to pre-prepared food, food banks are finding much of what they offer is going to waste because the recipients don't know how to cook.


A friend and her daughter are cooking Easter dinner for the whole clan of in-laws because the relatives idea of holiday meals is going to the deli for turkey/ham slices, cartons of gravy, and salads. None of them know how to cook either a turkey or a ham, much less carve one up. Don't even think about roast beef!


In another family I know, the young men (in their mid/late twenties) will only eat fast food. A 64 oz regular soda (with lots of sugar) and some version of super sized burgers, with tons of fries loaded with salt are their primary food at least twice a day.


I don't need to tell you all of them are obese, have high blood pressure...and, no, I didn't ask about their love lives.


The sad news is, they will rue the day when they get older and no longer can get it up from all the arterial damage from their dreadful diet.


Okay, enough already. We know they will all have trouble with their love lives. It is hard to be obese, or malnourished, and be able to get an erection, have the flexibility to find a satisfying position for making love, or the stamina to stay the course.


What most people don't realize is that it also kills desire. Desire, wanting to be sexual, feeling like you'd enjoy a little love'n, is often the first to go. Your body doesn't have the fuel to fan your fires. Your neves don't make the signals, your blood vessels are clogged with fat, and it all starts to seem like too much trouble.


While these effects may be current, most young people with poor lifestyle habits, don't realize they are doing to themselves in ways that won't be visible until they are much older.


And, many older people who do see the light, and realize they did do themselves in resign themselves to "This is the way I am, and  always will be. Changing now isn't going to help."


They couldn't be more wrong.


What we do know....even little changes in what you eat and how much you exercise will make a huge difference in your weight, your well being, but also your libido and your agility and interest when your honey says some version of "tonight's the night."


Desire starts to reemerge, it's easier to feel turned on, and you've got the strength and agility to go back to some of your favorite love making activities, and you'll find a spring back in your steps.


And, those changes will be effective no matter how old you are when you start cleaning up your act. Even if you're in your seventies, eighties, ninties. For men as well as women.


So, get to it!

------------------------

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Kama Sutra: About The Kinds of Women Resorted to by Men, & Of Friends & Messengers

"Before marriage, a girl has to make love to a man to hold him. After marriage, she has to hold him to make love to him. "
- Marilyn Monroe

Chapter five of the Kama Sutra details the kinds of women a man may have sexual relations with, including the wives of other men!! I don't know if these "rules" apply today, but enjoy anyway.


Kind regards,
Neil Knight

CHAPTER V.

ABOUT THE KINDS OF WOMEN RESORTED TO BY THE CITIZENS, AND OF FRIENDS AND MESSENGERS.

When Kama is practised by men of the four castes according to the rules of the Holy Writ (i.e., by lawful marriage) with virgins of their own caste, it then becomes a means of acquiring lawful progeny and good fame, and it is not also opposed to the customs of the world. On the contrary the practice of Kama with women of the higher castes, and with those previously enjoyed by others, even though they be of the same caste, is prohibited. But the practice of Kama with women of the lower castes, with women excommunicated from their own caste, with public women, and with women twice married,[31] is neither enjoined nor prohibited. The object of practising Kama with such women is pleasure only.

Nayikas,[32] therefore, are of three kinds, viz., maids, women twice married, and public women. Gonikaputra has expressed an opinion that there is a fourth kind of Nayika, viz., a woman who is resorted to on some special occasion even though she be previously married to another. These special occasions are when a man thinks thus:—

(a). This woman is self-willed, and has been previously enjoyed by many others besides myself. I may, therefore, safely resort to her as to a public woman though she belongs to a higher caste than mine, and in so doing I shall not be violating the ordinances of Dharma.

[34]

Or thus:—

(b). This is a twice-married woman and has been enjoyed by others before me, there is, therefore, no objection to my resorting to her.

Or thus:—

(c). This woman has gained the heart of her great and powerful husband, and exercises a mastery over him, who is a friend of my enemy; if, therefore, she becomes united with me, she will cause her husband to abandon my enemy.

Or thus:—

(d). This woman will turn the mind of her husband, who is very powerful, in my favour, he being at present disaffected towards me, and intent on doing me some harm.

Or thus:—

(e). By making this woman my friend I shall gain the object of some friend of mine, or shall be able to effect the ruin of some enemy, or shall accomplish some other difficult purpose.

Or thus:—

(f). By being united with this woman, I shall kill her husband, and so obtain his vast riches which I covet.

Or thus:—

(g). The union of this woman with me is not attended with any danger, and will bring me wealth, of which, on account of my poverty and inability to support myself, I am very much in need. I shall, therefore, obtain her vast riches in this way without any difficulty.

Or thus:—

(h). This woman loves me ardently, and knows all my weak points, if therefore, I am unwilling to be united with her, she will make my faults public, and thus tarnish my character and reputation. Or she will bring some gross accusation against me, of which it may be hard to clear myself, and I shall be ruined. Or perhaps she will detach from me her husband, who is powerful, and yet under her control, and will unite him to my enemy, or will herself join the latter.

[35]Or thus:—

(i). The husband of this woman has violated the chastity of my wives, I shall therefore return that injury by seducing his wives.

Or thus:—

(j). By the help of this woman I shall kill an enemy of the king, who has taken shelter with her, and whom I am ordered by the king to destroy.

Or thus:

(k). The woman whom I love is under the control of this woman. I shall, through the influence of the latter, be able to get at the former.

Or thus:—

(l). This woman will bring to me a maid, who possesses wealth and beauty, but who is hard to get at, and under the control of another.

Or, lastly, thus:—

(m). My enemy is a friend of this woman's husband, I shall therefore cause her to join him, and will thus create an enmity between her husband and him.

For these and similar other reasons the wives of other men may be resorted to, but it must be distinctly understood that is only allowed for special reasons, and not for mere carnal desire.

Charayana thinks that under these circumstances there is also a fifth kind of Nayika, viz., a woman who is kept by a minister, and who repairs to him occasionally; or a widow who accomplishes the purpose of a man with the person to whom she resorts.

Suvarnanabha adds that a woman who passes the life of an ascetic and in the condition of a widow may be considered as a sixth kind of Nayika.

Ghotakamukha says that the daughter of a public woman, and a female servant, who are still virgins, form a seventh kind of Nayika.

Gonardiya puts forth his doctrine that any woman born of good family, after she has come of age, is an eighth kind of Nayika.

But these four latter kinds of Nayikas do not differ much from the first four kinds of them, as there is no separate[36] object in resorting to them. Therefore Vatsyayana is of opinion that there are only four kinds of Nayikas, i.e., the maid, the twice married woman, the public woman, and the woman resorted to for a special purpose.

The following women are not to be enjoyed:—

• A leper.
• A lunatic.
• A woman turned out of caste.
• A woman who reveals secrets.
• A woman who publicly expresses desire for sexual intercourse.
• A woman who is extremely white.
• A woman who is extremely black.
• A bad-smelling woman.
• A woman who is a near relation.
• A woman who is a female friend.
• A woman who leads the life of an ascetic.
• And, lastly, the wife of a relation, of a friend, of a learned Brahman, and of the king.

The followers of Babhravya say that any woman who has been enjoyed by five men is a fit and proper person to be enjoyed. But Gonikaputra is of opinion that even when this is the case, the wives of a relation, of a learned Brahman and of a king should be excepted.

The following are the kind of friends:—

• One who has played with you in the dust, i.e., in childhood.
• One who is bound by an obligation.
• One who is of the same disposition and fond of the same things.
• One who is a fellow student.
• One who is acquainted with your secrets and faults, and whose faults and secrets are also known to you.
• One who is a child of your nurse.
• One who is brought up with you.
• One who is an hereditary friend.

These friends should possess the following qualities:—

• They should tell the truth.
• They should not be changed by time.
• They should be favourable to your designs.
• They should be firm.
• [37]They should be free from covetousness.
• They should not be capable of being gained over by others.
• They should not reveal your secrets.

Charayana says that citizens form friendship with washermen, barbers, cowherds, florists, druggists, betel-leaf sellers, tavern keepers, beggars, Pithamardas, Vitas and Vidushekas, as also with the wives of all these people.

• A messenger should possess the following qualities:—
• Skilfulness.
• Boldness.
• Knowledge of the intention of men by their outward signs.
• Absence of confusion, i.e., no shyness.
• Knowledge of the exact meaning of what others do or say.
• Good manners.
• Knowledge of appropriate times and places for doing different things.
• Ingenuity in business.
• Quick comprehension.
• Quick application of remedies, i.e., quick and ready resources.
• And this part ends with a verse:—

The man who is ingenious and wise, who is accompanied by a friend, and who knows the intentions of others, as also the proper time and place for doing everything, can gain over, very easily, even a woman who is very hard to be obtained.

End of Part I.