Thoughts

He will be Missed

~ViVe~ — Mon, 23 Jun 2008 06:28:57 GMT

Comedian George Carlin, a counter-culture hero famed for his routines about drugs and dirty words, died of heart failure at a Los Angeles-area hospital on Sunday, a spokesman said. He was 71. Carlin, who had a history of heart and drug-dependency problems, died at Saint John's Health Center in Santa Monica about 6 p.m. PDT (9 p.m. EDT) after being admitted earlier in the afternoon for chest pains, spokesman Jeff Abraham told Reuters. Known for his edgy, provocative material, Carlin achieved status as an anti-Establishment icon in the 1970s with stand-up bits full of drug references and a routine called "Seven Words You Can Never Say On Television." A regulatory battle over a radio broadcast of the routine ultimately reached the U.S. Supreme Court. In the 1978 case, Federal Communications Commission vs. Pacifica Foundation, the top U.S. court ruled that the words cited in Carlin's routine were indecent, and that the government's broadcast regulator could ban them from being aired at times when children might be listening. Carlin's comedic sensibility often came back to a central theme: humanity is doomed. "I don't have any beliefs or allegiances. I don't believe in this country, I don't believe in religion, or a god, and I don't believe in all these man-made institutional ideas," he told Reuters in a 2001 interview. Carlin, who wrote several books and performed in many television comedy specials, is survived by his wife Sally Wade, and daughter Kelly Carlin McCall

Nibbana and The Paradox of Happiness

~ViVe~ — Fri, 16 May 2008 06:38:32 GMT

Buddhasasana Home Page Nibbana and the Paradox of Happiness Ajahn Jagaro -------------------------------------------------------------------------------- I think that all of us here this evening would share, with every other human being, the aspiration to happiness. Even a masochist wants to be happy - it's just that his or her idea of happiness is rather different. But how difficult it is for us to achieve happiness! We have moments of happiness - or at least we think we do. We associate happiness with the feeling we have when everything is going well - when everything is going our way. Then we think "Well, this is the way to happiness; just make sure that everything goes my way, make sure I get everything right, then I can be happy". But of course we all realise that such an attitude is not practical. We can move towards the goal, but never achieve it. Yet we all yearn for, and desire, happiness. One of the most interesting statements the Buddha made about happiness was with regard to Nibbana - the goal of Buddhism. He described Nibbana as the highest happiness. He also described Nibbana as the highest peace; the giving up of all desire and aversion; the relinquishment and abandonment of any form of personal, separate entity. This description does not fit our usual concept of happiness. When we think of happiness, we don't usually think of peace. Happiness is usually associated with a sense of excitement, like joyfulness, exhilaration or exuberance. So we may be a little perplexed as to what the Buddha meant by the statement that Nibbana is both the highest happiness, and peace. If, by simple logic, peace is the highest happiness, that's not very acceptable according to our normal understanding. It's nice to be peaceful, but it gets rather boring, doesn't it? How do we come to terms with this? Why should the goal of Buddhism be peace? If the Buddha had said that the goal of his teaching was love or compassion, this would have sounded more inspiring, but he made peace the goal. Whether peace can really be happiness is something for each of us to contemplate. To understand Dhamma - to see and understand the way things are - we must use our reflective ability to look and know directly, with a bright, reflective mind; with bare awareness. We can use this quality of awareness to observe that which arises, that which happens around us, when we just stop and be, rather than become. We practise meditation in order to abide in this awareness so that we can contemplate and reflect. When you feel happy, what is that feeling? If we look at happiness, we will clearly see that within it are the seeds of unhappiness. Every happy state depends on this or that; on this person or that person. With reflective awareness we can look at our experiences and see that even when we get what we want, we are still not completely happy - just a bit more happy. How can we reach the goal of complete happiness? Can the mind be completely happy? This is why the Buddha said "the mind can be perfectly peaceful". For it is in this perfectly peaceful state that the mind is perfectly happy. There are different types of peace. Living in a quiet, secluded environment gives you a sense of tranquillity, a sense of peace. Making the mind concentrated and withdrawing from the complexity of the sensory world, as in meditation, can also give you a sense of peace. But these are very conditioned and vulnerable states. The peace that the Buddha was referring to as Nibbana, is the peace of the mind that has given up preference, liking and disliking, chasing and fighting, desire and aversion and duality. It is the peace of the mind which needs nothing and lacks nothing. Of course, this is a great mystery to us. The only way to find out what it is like is to realise it. Before you will strive to realise it, you must consider whether or not it is a worthwhile cause. Is the peaceful state of mind really happiness - ultimate happiness? Or is it just a dull and boring state of mind? I think that most people are not convinced that peace is happiness. If we contemplate, we can see that the Buddha pointed to peace, rather than love or compassion, because if the mind is not at peace, then those qualities cannot bring us true happiness. If the mind is clinging, chasing, fighting and biased, then love and compassion will lead only to suffering. Why, if love is such a happy state, does so much pain arise from it? Could it be because that kind of love is not the love of a peaceful mind? The Buddha pointed to the peaceful mind because, if one achieves it, the rest comes automatically, spontaneously and naturally. Love and compassion are natural expressions of the peaceful mind; they are pure and result in no suffering. When we are not peaceful we see the mind moving, chasing something, because we need to be reassured and loved. We need to have and achieve and be successful. We need praise and recognition. We need all of this because we feel insecure. When we are not peaceful, the mind is generally fighting. It fights that which threatens our self, our self-esteem, our pride or our ego. And what's the response? The need to conquer, to defeat, to annihilate. This is not a peaceful existence. When we live this way we are living in hell - in a constant war zone. One of the realms of existence in Buddhist cosmology is that of the Hungry Ghosts, the Petas. Symbolically they are represented as gigantic, bloated bodies with very small mouths. They can never get enough of any food or liquid to feed themselves and are always hungry, always thirsty. We may not look like them, but quite often - to a lesser degree - we live that way. In another realm are the Green Giants which, unsurprisingly, are green and giant-size. They have fangs and big eyes, like Titans - big, ugly, monstrous, warrior types of beings. Hungry Ghosts and Green Giants symbolise the two realms of desire and aversion, those movements of the mind that fight, chase, want and need. Of course you have to eat, you need clothing, medicine and shelter, but a lot of our chasing is not for these basic needs, but from an emotional need; from a lack of peace. We chase things for reassurance. People find reassurance in many different areas - food, for example. Eating sweets is emotionally reassuring. It appeases our insecurity. We seek after praise, too. Why? Again, reassurance. To be attractive is reassuring because I am then worth something. I need this reassurance continuously because I am a separate entity - a little me who feels vulnerable. This process drives the movement of the mind. You must contemplate for yourself just how much of the lust for power, gratification, praise and position comes from this process. Each person must discover the answer alone. This process sets up an opposite one. With the movement to chase and seek because of inner insecurity, there also comes, automatically, the fighting tendency. Anything that threatens me, or tends to increase my insecurity, is my enemy. If someone challenges you, what is your response? If they say "I don't agree with that... I think that is wrong... I don't think that's a good way to do it..." - what happens in that moment? The mind goes into an alert, defensive posture. What are we defending - the view? Most of us don't really care so much about the view. What we are really defending is the self - myself, and the more insecure we are, the more strongly we react to any challenge. That is why people who are very aggressive are quite often the most insecure, because they are the ones who feel the greatest threat from any challenge. That's the Titan, the green colour, with the fangs and bloated eyes. Notice how that image makes us very aware of how we feel when challenged. We start to get very hot, our eyes begin to bulge and we grit our teeth, ready for a fight. This is suffering - it is not peaceful. Whether we win or lose, it's suffering. This is why the Buddha said "The victor only gains enmity, the longer he dwells in his hatred. Happy live the peaceful, for they have given up victory and defeat". To get an idea of this peacefulness, we practise meditation. We begin to see that the peaceful mind is actually a very, very happy mind. The mind that is not chasing or fighting is self-sufficient and free from fear. It is both peaceful and happy. This does not mean that it is passive or dull, only that it is no longer under a state of seige. Now there can be real love and compassion - the natural expression of the mind when there is no self to get in the way. Now one begins to think that peace is a desirable thing, a worthwhile goal to strive for. It seems so far away - how do we get there? Life seems so complex, it seems to demand that we chase and fight. Is the attainment of peace really possible for a human being, or is it just a fantasy that will remain forever unrealised? Well, why not try it and see what happens? How much peace can you bring into your life? Whatever extra peace one can bring in must be worthwhile. You can see the peacefulness of the mind right now, when you stop chasing and fighting. You are not dead - just peaceful. And if you can do it for this moment, you can do it for every moment. We have to develop this practice of remembering to be peaceful in the moment, by remembering that being peaceful simply means not chasing, not fighting; being aware in this moment, so that our natural wisdom can operate. Then our natural wisdom, our natural love, our natural compassion, can all arise spontaneously. It is greed for self that makes us go around chasing and fighting; that makes us into Hungry Ghosts and Titans; that makes us unpeaceful. Try to remember, do it now and do it every moment. This is the goal, the purpose of the spiritual life - to be peaceful. It's enough that conditions can make you uncomfortable, why allow them to make you miserable? Why should you allow so many things to have power over your heart? How many things cause the mind to race out and become this craving and wanting Hungry Ghost? What trivial, useless things? And why should some other trivial thing cause you to become a Titan, this aggressive person caught in a battle to prove that you are right and you are better? And when you win, what do you win? The enmity of the other. And what do you feel when you win? Quite often you feel sorry that you were so harsh, so cruel, that you beat somebody. It is not a very joyful or happy feeling, especially if you beat somebody you care for - and they are so often the people with whom we have most of our arguments. The person who has been defeated feels hurt and resentful. Is all that worthwhile? Why do we allow that to happen when we could live so much more peacefully? It is because we forget to be peaceful. It is because we forget to be awake. It is because the mind clings; the mind gets lost chasing and fighting because of its insecurity. We need to understand this whole process by observing ourselves. It's not just a matter of wanting to be happy or wanting to be peaceful. We have got to see why we are not happy, why we are not peaceful. The more we see it, of course, the more we can solve the problem. And solving the problem doesn't necessarily mean going anywhere or doing anything very special, other than remembering to be peaceful. This is why the practice of meditation is so important. It is a training of the mind to be awake, to see clearly, and to have the wisdom that enables us to be peaceful. Every meditation is a training. You sit there, you have pain in your legs, is that peaceful? Is that suffering? Normally, if there is pain in the legs, we try to get away from it - we either move or do something, because it is annoying. But in meditation, we don't do that immediately. If one is able to remember, to abide in mindfulness, then it's just pain in the legs. We experiment with developing peace by not chasing and not fighting for a pleasant, comfortable posture. Can the mind be peaceful while the pain is still there? Experiment. Just stop and be awake, and don't chase or fight, or dwell on aversion. Then the mind remains peaceful. Extend this to more and more opportunities that arise during the day. In Thailand, if they really want to insult somebody, they call him a dog. Ajahn Chah used to say "If somebody calls you a dog, you just look around and see if you have a tail. If you have got a tail, then you know they are right. If you can't see a tail, then don't worry about it. You are not a dog, so what's the problem?". Normally, if somebody insults us, we have to fight to reassert ourselves. We dwell on the aversion and spend a lot of time building anger, preparing for war. You have got to get all your ammunition ready if you are going to war. We start thinking negative, aggressive thoughts and shoot our mouths off with aggressive, hurtful words. And this is not at all peaceful - nothing is achieved, no peace. Dwelling on anger not only creates more anger within yourself, but in the other person as well. Stop the mind from dwelling on anger and negative thoughts. Allow the mind to be peaceful and not to fight. From a peaceful mind there may be something to say - but not in anger or hatred. There are many opportunities to be peaceful in our lives. It is only required of us that we remember to be peaceful. It's not a secret, it's just this much: remembering, and being awake enough, to be peaceful; not allowing the things around us to have power over our hearts. If the mind abides in this peacefulness, it will begin to experience the happiness resulting from being free; the happiness that has no blemish because it has no fear. I would like to encourage all of you to try to begin each day by making the mind peaceful. The meditation exercise that we do is just a skilful means for getting to know the peaceful mind. The peaceful mind is sensitive to the moment. Get a feel for that in the morning, say, when you practise meditation. Get a feel for the mind that is quiet, that is not chasing, is not fighting, is not anxious, is not frightened. Get a feel for the mind that is just peaceful, awake and sensitive. Try to maintain that awareness during the day. Of course, you will forget, but try to remember again, and centre yourself in this peacefulness. Don't worry that you won't be able to deal with life, that you won't be able to do the things that you have to do. You will do everything, and you will do it better. The more we do this practice, the more skilled we become; the more peaceful and happy our lives become. The happier our lives become, the more peaceful and happy become the lives of everyone around us. Have you noticed how people respond to you when you feel peaceful and happy? But if you feel happy in an unpeaceful way, how do people respond to you then? Just notice it. Sometimes, people who are very happy but are not peaceful are very irritating. And, if they are miserable and not happy, then they are even more irritating. But, if they are peaceful and happy, other people have quite a good response. They are positively affected because a peaceful and happy person is also a very sensitive, balanced person. The excited, exuberant, over-active, happy-go-lucky, party behaviour which we commonly associate with happiness, quite often comes from insecurity. It is a movement of the mind that attempts to reassure oneself that one is a particular type of person, and it comes from insecurity, not peace. That is why it irritates so many people. When we are peaceful and happy we can live our lives fruitfully. Don't think you won't be able to do anything. You can do everything quite well, everything that is worthwhile doing, anyway. Maybe you won't be able to get into those heated arguments and fighting confrontations, but do you really need that? When we are peaceful, we are happy, and when we are happy and peaceful, the people around us will benefit from our happiness and peacefulness. So try to establish this state of peace from the very beginning of your day. Try to sustain it throughout the day. Try to end the day in this way. And, every day, take one more step, and cultivate this path - the path to peace and happiness. Don't be disappointed by failure. Don't be disappointed by forgetfulness. Just remember, and start again. I offer these reflections and contemplations for you this evening, just as a suggestion, so that you may consider it and do as you think fit. From a talk given by Ajahn Jagaro (Buddhist Society of W.A. --------------------------------------------------------------------------------

White Tantrism

~ViVe~ — Sun, 30 Mar 2008 19:33:37 GMT

Some esoterists (with tendencies to oriental esotericism) who traveled in the east investigated the Asian continent and arrived at the conclusion that in Tibet as well as in India, Tantra is the only truly practical school. Many ashrams exist in the sacred land of the Vedas. They practice and study Yoga within these ashrams; however, the most serious ashrams are exclusively those where the Tantric teaching is abundant. In the Hindustani markets, studious travelers can find marvelous Tantric books like Kama Kalpa and Kama Sutra. These books are illustrated with splendid photographs related to certain sacred sculptures and bas-reliefs of their temples. A careful examination of those photographs allows us to collect very interesting information about Tantric Maithuna (Sexual Yoga). The Tantric type of Hatha Yoga is extraordinary and leads the esoterist to the realization of the Innermost Self. However, Hatha Yoga without Tantrism is like a garden without water. The Hindu esoteric school of Laya Yoga with its famous Laya-Kriya Tantric sadhana is marvelous, by all means, and leads the neophytes to the realization of the Innermost Self. If Yogananda would have accepted matrimony, it is clear that his Guru would have given him the complete Kriya. An in depth Tantrism exists in Chinese (Ch’an) Buddhism and also in Japanese Zen. It is lamentable that many Orientalists are content with the mere exterior cortex of Buddhism. The medullar bone of esoteric Buddhism and of Taoism is Tantrism, Maithuna (Sexual Yoga). The Tantric practitioners from secret Tibet and sacred India practice the positive Sexual Yoga; this is to connect the Lingam-Yoni without the ejaculation of the Ens Seminis. The Tantric Gurus of Tibet and Hindustan are very strict. Before the male and female Yogi couple has the right to practice the Tantric Sadhana (a sexual position which is very special for the sexual connection among the Tantric practitioners), they first must become experts in the exercises of Laya-Kriya. Frankly, we cannot and must not deny that the Kama Kalpa teaches many Tantric sadhanas; however, here we only cite the one in which the male is seated in Padmasana (in the Buddhic style, simply with his legs crossed in the oriental style) and practices the sexual union with his female Yogi. Thus, the female Yogi initiate has to sit on top of the legs of her male Yogi, and skillfully crosses her legs in such a way that the trunk of her male Yogi is enveloped by them. An interchange of caresses between the man and the woman is previously required in order to perform the sexual connection of the Lingam-Yoni during this Tantric sadhana, thus the woman finally absorbs the phallus. This Tantric connubial practice demands an absolute quietude and mental silence in order to avoid the tenebrous intervention of the pluralized “I.” Strong electromagnetic currents exuberantly flow in those instants of supreme voluptuousness; thus the couple enters into Ecstasy or Samadhi. A Guru directs this esoteric work; he makes strong magnetic strokes on the coccyx of both man and woman with the purpose of awakening the electronic solar fire, the igneous serpent of our magical powers. This is a system that transmutes the sexual energy into Ojas (Christic force). The couple must restrain the sexual impulse and avoid the ejaculation of the semen. “The coitus interruptus,” the restrained sexual impulse, makes the sexual energy of the Third Logos to inwardly and upwardly return throughout the canals of Ida and Pingala. Maithuna originates within the coccyx, close to the Triveni of the microcosmic human being, an extraordinary contact between the solar and lunar atoms of the seminal system. The advent of the fire is the outcome of the contact between the solar and lunar atoms of the seminal system. The Gnostic Tantric sadhana is very simple. During the Tantric act, man and woman practice in the normal or ordinary sexual position; what is important is to withdraw from the sexual act before the spasm in order to avoid the ejaculation of their semen. I.A.O. is the Tantric mantra of excellence. The letter “I” reminds us of Ignis, the fire. The letter “A” is the aqua, the water. The letter “O” signifies Origum, the Spirit. I. A. O. must be chanted during the practice of Maithuna. It is very interesting that the sexual gonads are esoterically governed by Uranus, the planet of Aquarius. Uranus was a divine King from primeval Atlantis. Uranus reminds us of Ur-anas, the primordial fire and water. This is equivalent to the establishment of the first luni-solar cult of the androgynous “IO,” in other words, the apparition of the astrological Chaldean; therefore, Uranus, the Asura-maya, the first Atlantean, is factually the first revealer of the sexual mysteries. One has to descend into the Ninth Sphere (sex) in order to work with the primordial fire and the water, origin of worlds, beasts, human beings and Gods. Every authentic White Initiation begins there. The advent of the fire is the most extraordinary cosmic event. The fire transforms us radically. It is worth remembering the chaos of the ancient, sacred fire of Zoroaster, or the Atash-behran of the Parsis, the fire of Hermes, the fire of Helmes of ancient Germans (do not mistake Hermes with Helmes). Let us remember the flashing lightning of Cibele, the torch of Apollo, the flame of the altar of Pan, the imperishable fire in the Temple of Apollo, and in the Temple of Vesta; the fiery flame in the helmet of Pluto, the shining sparks on the hats of the Dioscuri, on the head of the Gorgons, on the helmet of Pallas, and on the Caduceus of Mercury. Other representations of the advent of the fire are the Egyptian Ptah-Ra, the Greek Cataibates Zeus (who descended from Heaven to Earth in accordance with Pausanias); likewise, the Pentecostal tongues of fire and the flaming bush of Moses (this is very similar to the burning tunal which brought about the founding of Mexico). Also the column of fire in the Exodus, the imperishable lamp of Abraham. Moreover, the eternal fire of the bottomless abyss or Pleroma, the fulgent vapors of the Oracle of Delphi, the sidereal light of the Rosicrucian-Gnostics, the Akash of the Hindustani adepts, the Astral Light of Eliphas Levi, the aura and fluid of magnetizers, the Od of Reichembach, the psychod and the ectenic force, the thury that is analogous to the highest hypnotic states of Rochas and Ochorowist, the rays of Blondot and many others, like the psychic force of Sergeant Cox, the atmospheric magnetism of some naturists, Galvanism, and in sum, electricity. These examples are nothing more than different names for the unlimited number of manifestations of that mysterious Proteus that has been named the Archaeus of the Greeks. The ascent of the sacred fire degree by degree through the Sushumna canal is very slow and difficult. Any single ejaculation of the semen is enough in order for the fire to descend one or more spinal vertebrae in accordance with the magnitude of the fault. Jesus the great Kabir said:

The Tantric Approach to Transforming Blocks to Intimacy

~ViVe~ — Fri, 28 Mar 2008 03:14:25 GMT

Healing and Celebrating Relationship: We have all experienced disconnect, disharmony, or emotional pain in relationship. And when we do, it typically causes us to feel stress, and our ingrained and primitive response is to "fight or flee." To move against the other with irritation, defensiveness, impatience, anger, judgement, or aggression. Or, to move away from the other with withdrawal, armoring, numbness, denial, repression, resignation, shutting down, and turning off. Unfortunately, this only serves to perpetuate disharmony with our partner and, more importantly, further disconnects us from our ability to be authentic and intimate with our selves. The ancient system of Tantra teaches us to embrace all of our experiences as opportunities to expand our consciousness and to awaken to our true nature. Tantra invites us to move toward pain, resistance, and disharmony. It teaches us to acknowledge and nurture those blocks to intimacy, and to ultimately transform negative energy into positive results – a greater sense of aliveness, an integrated wholeness, and the ability to fully reconnect and express our true self… which leads to the ability to connect more deeply with others. You were born ecstatic - full of aliveness, sensual awareness, joy, divine energy. Your true, innate nature is to be fully intimate and authentic. To love and accept yourself. To dwell in the fullness of your being; living in the moment and expressing yourself freely. But then, you began to learn from and be re-patterned by the people and culture around you. You learned which behaviors brought acceptance, approval, and love; and which brought rejection, disapproval, and pain. You likely began to learn to hide and deny parts of yourself that were not acceptable to your parents, your family, friends, society and, most importantly, you began to hide and deny your true self. Tantra offers an alternative and profoundly liberating approach to relating to your self and to others. It teaches you to acknowledge and embrace the very things you are most afraid of facing. To unlock the energy required to keep parts of your self hidden. It provides a template for practicing the art of conscious relationship – bringing awareness and intention into the moment; naming, healing, and releasing fears; and identifying truth and communicating what we want. It also teaches us to listen well to another's truth, to receive that truth without judgment, projection, or resistance. When you cultivate this art of giving and receiving truth, of expressing in the moment your deepest and most important feelings, you create more energy and aliveness, and establish a bond of authenticity and trust with yourself and with your partner. You rediscover the freedom to experience the full range of human emotion and the full spectrum of experiencing being in a vulnerable human body with a tender human heart. You can open to the magnificence of your true nature. You can restore yourself to wholeness. You can become transparent. Where nothing is hidden, nothing is denied. Not even the parts of yourself that you didn't want to look at or acknowledge. In fact, this is your birthright! As you choose to be more visible to yourself and others, you become more authentic. As you practice the art of ecstatic love, you open to that innate place within yourself that accepts all of who you are, and surrenders to potential magic of each interaction and every experience with your self and with another. Enjoy. Namaste. And be well!

Healing Into Sexual Wholeness - The Tantric Approach

~ViVe~ — Thu, 27 Mar 2008 21:34:27 GMT

Americans' attitude about sex represents the ultimate in contradiction. On one hand, we think about sex all the time, we crave intimacy, are fascinated by the erotic, and even equate a "healthy" sex life with personal happiness and fulfillment. On the other hand, we live in an "anti-ecstatic" culture, in which puritanical values and patriarchal ideals repress and distort our perceptions of sexuality and ecstasy. As a result, many of us experience frustration, pain, confusion, even anger, in our sex lives. We armor ourselves against these intense emotions and feelings. And we develop resistances and negative attitudes or patterns that block our ability to experience pleasure and joy. From a Tantric perspective, when we get stuck in, numbed by, or avoid our fears and wounds, we are missing out on the opportunity to open to the aliveness and ecstasy of the moment. In fact, stress-related conditions, depression, and dis-ease have their roots in being cut off from the free flow of our ecstatic life-force. Tantra holds that life-force energy, also experienced as sexual energy, is at the root of all life. And all living things are a result of the coming together, union, and transformation of this energy Tantra teaches us that when the body is relaxed, the heart is open to trust, and the mind is peaceful, our awareness expands naturally and effortlessly to ecstasy – the deepest state of intimacy with oneself. Reclaiming our natural ecstasy – that steady stream of joyful aliveness that connects us to our source – can heal sexual wounds, re-connect sexual energy with heart energy, and ultimately transform carnal lust into divine bliss. In Tantra, we celebrate the body as the temple of our spirit. Physical pleasure is transformed into the delight of the heart and ecstasy of spirit. When we approach sexuality as a form of meditation, we practice reverence for life itself. In fact, the Sanskrit word for sex is "maithuna" which is translated as "the state where two become one, where duality dissolves into non-dual awareness." Ultimately, the Tantric approach is to embrace – not pathologize – all life experiences, because every moment, whether pleasant or unpleasant, is an opportunity to enhance self awareness and expand our ecstatic potential. Tantra offers a powerful path for integrating every aspect of ourselves, including those parts that are wounded, hidden, or repressed. Through the practices of Tantra, all of our energies, subtle and powerful, are harnessed to transform our ordinary, limited sense of self into a fully awakened, conscious being of unlimited compassion and insight. By embracing and honoring our past wounds, and bringing awareness, compassion, and healing into the present, we can transform stuck or repressed energy into our integrated wholeness. We can then carry this awakened state of being into the world to bring life and spirit into our work, our creativity, our parenting, and the healing of our planet. Namaste. And be well!

"The heart that breaks open can contain the whole universe."

~ViVe~ — Thu, 27 Mar 2008 14:32:08 GMT

We live in a culture that reinforces and even rewards being invulnerable. From the competition of the toughest athletes to the cutthroat edge in corporations and businesses, we have grown up with "more is better"… "win at all cost"… "no pain, no gain." Our very sense of self may be based on what we achieve, what we have, or how others see us, rather than on our own sense of our inherent self worth. Unfortunately, our ability to truly open to our deepest sense of self, to fully enable our capacity for intimacy, is often impaired by the walls we build around our hearts to shield us from our own pain, and the pain of others. "Be tough"… "don't cry"… "carry on"… sadly, the very armor that we create to protect our vulnerabilities also distances us from ourselves and from others. We may reflexively react to our fear or pain by moving against others with our anger, impatience, defensiveness, or criticism. Or we may move away from others by withdrawing, withholding, shutting down, or numbing out - including addictions of all kinds. Fortunately, we all have what Pema Chodron, the Tibetan Buddhist teacher, calls the "soft spot" - our innate ability to love and care about things. And this soft spot is the "the way in" through whatever walls we have built around our hearts. The soft spot is what we feel at times of deep sadness, loneliness, fear, and loss as well as during times of tenderness, gratitude, beauty, and love. Training to be a warrior of the heart requires that we move toward the vulnerability of the soft spot, rather than against or away. This capacity connects us to others who also have the same vulnerabilities and feeling. It gives us a training ground for cultivating compassion and deep intimacy. And it builds muscles of courage and kindness - allowing us to open deeply into intimacy with ourselves and with others. If your heart is calling for a little "muscle training", next time your partner (or friend, or boss) is angry, impatient, or critical with you, move toward them without blame or judgment. Listen for the truth in what they are saying, meet their observation with gratitude, and ask them to tell you more to help you understand their feelings. Respond first with a positive statement, taking responsibility for any of your actions that may have been hard for them. Stay with their experience and feelings completely until they are done - while also holding healthy boundaries so as to take care of your self. When they are complete, ask when they would be willing to hear your truth, and speak it also without blame or judgment - with the open tenderness of a warrior of the heart. In Tantra, we explore the sacred journey toward embracing our vulnerabilities and cultivating deep states of intimacy. We celebrate our innate ability to care for and love ourselves and others - and how, through conscious intention and a courageous heart, we can open ourselves to true intimacy, authentic connection, and deep tenderness. Together, as warriors of the heart, we can learn how to live and love with compassion and be in each moment with clarity, aliveness, and joy. Namaste. And be well!

Returning Home

~ViVe~ — Sun, 02 Sep 2007 02:16:52 GMT

Open Heart Spiritual teachers have always pointed to the heart as the seat of consciousness, and recently Western science has found evidence to support this realization. It turns out that the heart has its own central nervous system and is not simply under the rule of the brain as formerly believed. Anyone who has taken the time to explore the heart knows this and, more important, has realized that the heart is the source of our connection to a consciousness greater than the ego. Approaching life with an open heart means that we have opened the door to this greater consciousness, taking up residence alongside it in the seat of our soul. Fortunately, at this time there is a lot of support for this shift energetically as well as practically. To some degree, approaching life with an open heart is as simple as shifting your attention onto your heart. Eventually you will be able do this any time, any place, but at first it may help to try it in a quiet place where you won't be disturbed. Simply sit with your eyes closed and draw your breath into your heart. As your breath expands your chest cavity, your heart expands and opens. You may feel tenderness or sadness in your heart, and you may also feel relief. Any emotions that arise can be effectively witnessed and healed through the meditation process, which benefits both your physical heart and your energetic heart. The more you practice, the more you will find your heart opening to your own presence and to all the situations your life brings. When we open our hearts, they may feel tender and vulnerable, which simply means that they need our loving attention as we cleanse and heal them of past hurts and blockages. This process asks us to practice some of the heart's greatest lessons-patience, compassion, and unconditional love. On the other hand, we may take up residence as effortlessly as a bird returns to its nest. Either way, approaching life with an open heart simply means returning to our true home.