Ye Dusty Tome

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Insights into sex and spirituality by Deepak Chopra

  1. Sexual energy is the primal and creative energy of the universe. All things that are alive come from sexual energy. In animals and other life forms, sexual energy expresses itself as biological creativity. In humans, sexual energy can be creative at all levels — physical, emotional and spiritual. In any situation — where we feel attraction, arousal, awakening, alertness, passion, interest, inspiration, excitement, creativity, enthusiasm — in each of these situations, sexual energy is at work. Whenever we feel these states of awareness, we must put our attention on the energy that we are experiencing, nourishing it with our attention, experiencing it with joy and keeping it alive in our awareness.
     
  2. Sexual desire is sacred and chaste. The suppression of sexual energy is false, ugly and unchaste.
     
  3. During sexual union, there is union between flesh and spirit.
     
  4. Bliss, carefreeness and playfulness are the essence of sex.
     
  5. To improve your sexual experiences, get rid of your expectations.
    Expectations are primarily in three areas: 1) Performance, exemplified in the question, “How am I doing?” 2) Feeling, exemplified in the question, “How am I feeling?” 3) Security, exemplified in the question, “Do you love me?”
     
  6. In sex, as in all areas of life, resistance is born of fear. All resistance is mental. It implies judgment against what is being felt. Sex becomes a problem when it gets mixed with hidden emotions such as shame, guilt and anger.
     
  7. Sexual intimacy is the road to the taste or experience of true freedom, because it is the one area of life in which we can become completely uninhibited and free.
     
  8. Sexual fulfillment occurs when the experience comes from playfulness instead of need. Frequently people bring their conflicts and needs into the sexual experience. When sex is used to fulfill needs, it leads to addiction. When sex comes from playfulness, the result is ecstasy.
     
  9. All problems related to sex, neurosis, deviancy, sexual misbehavior, violence, abuse, can be traced to resistance, suppression and repression — not to the sexual urges themselves. If we are allowed to discover our urges, desires and emotions, without outside inhibition, they won’t go to extremes. Extremism, in any form, is a reaction to repression, inhibition and suppression. Aggression and violence are the shadow energies of fear and impotence.
     
  10. Sex is a means of escaping our little self or ego. It is many peoples’ only experience of meditation.
     
  11. Meaningful sex has to be value based. Values are personal. Each situation that has sexual energy in it, involves the whole human being and their entire value system. My values may be different from yours, and I have no right to be the moral judge of anyone’s values. It is important, however, to have core values, and respect them. Without values, we become spiritually bankrupt. Sexual experience will never cause problems and will always be joyful, if lovers share the same values.
     
  12. True intimacy is union between flesh and flesh, between subtle body and subtle body, between soul and soul. Sexual energy is sacred energy. When we have restored the sexual experience to the realm of the sacred, our world will be chaste and divine, holy and healed.

(Source: wherewasgod, via wherewasgod)

‎Imagine that every person in the world is enlightened but you. They are all your teachers, each doing just the right things to help you learn perfect patience, perfect wisdom, perfect compassion.

Buddha (via terramantra)

(via terramantra)

Consciousness is the basis of all life and the field of all possibilities. Its nature is to expand and unfold its full potential. The impulse to evolve is thus inherent in the very nature of life.

Maharishi Mahesh Yogi (via terramantra)

(Source: lucifelle, via terramantra)

I love this world because it is imperfect. It is imperfect, and that’s why it is growing; if it was perfect it would have been dead. Growth is possible only if there is imperfection. I would like you to remember again and again, I am imperfect, the whole universe is imperfect, and to love this imperfection, to rejoice in this imperfection is my whole message.

Osho (via terramantra)

(Source: whimsicalele, via terramantra)

“Life is none other than a form of combustion. It is impossible for anything to manifest in the universe without the combustion of matter to produce energy. And human beings cannot live, in other words cannot act, feel or think, unless a fuel is burnt within them to feed the process. To sustain life, something must always be burnt. You will say, ‘But what must be burnt?’ Good question. Instead of burning your most precious quintessences by giving way to instincts and passions, learn to burn your instincts and passions by renouncing them. You must put your jealousy, anger and sensuality right there in the fire, the fire of the spirit, so they produce an extraordinary light, flame and heat, like the black, twisted branches that feed a furnace. The secret lies in how we burn all our impurities to feed the heavenly fire.”
–Omraam Mikhaël Aïvanhov

“Life is none other than a form of combustion. It is impossible
for anything to manifest in the universe without the combustion
of matter to produce energy. And human beings cannot live, in
other words cannot act, feel or think, unless a fuel is burnt
within them to feed the process.
To sustain life, something must always be burnt. You will say,
‘But what must be burnt?’ Good question. Instead of burning your
most precious quintessences by giving way to instincts and
passions, learn to burn your instincts and passions by
renouncing them. You must put your jealousy, anger and
sensuality right there in the fire, the fire of the spirit, so
they produce an extraordinary light, flame and heat, like the
black, twisted branches that feed a furnace. The secret lies in
how we burn all our impurities to feed the heavenly fire.”

–Omraam Mikhaël Aïvanhov

(via aenorlemusae-deactivated2012063)

BUDDHA VOCAB #12:  The Three Marks of Existence
Along with the Four Noble Truths and the Eightfold Path, this is one of the Buddha’s most fundamental teachings.  Interestingly enough, it’s such a core doctrine that it can be found in any form of Buddhism.  All forms adhere to these three teachings.
The Buddha taught three extrapolations in this teaching, which applies to all living things:
1.  Anicca — This is roughly translated as impermanence.  The Buddha discovered that all things in the Universe are impermanent—they are always changing.  There is not a single thing that is not subject to change.  Therefore, the Buddha taught that putting our faith into anything material is ultimately pointless, because it won’t ever stay the same.
Things are never stable; they are either growing or decaying, appearing or disappearing, but never still.  It is a scientific fact that nothing in our body has the same particles, let alone atoms, that we had with us 7 years ago [1][2][3].  Nothing.
2.  Dukkha — This is a term that most people with a background in Buddhism are probably familiar with.  It is usually translated as “suffering”, although scholars have found that to be too exaggerated a term.  Dukkha is a term closer to “unsatisfactoriness”.  
What it literally translates to is “bad axle”, which refers to the chariots used in India during the Buddha’s time.  My professor of Eastern Religions at CSULB, Dr. Bradley K. Hawkins, continues this metaphor.  He says, “imagine that you are on a chariot whose axle is a little bit off.  If you’re riding for an hour, it may be a little bothersome but no big deal.  If you’re riding for ten hours, then it begins to become a pain in the neck.  Likewise, the Buddha teaches that because all things are impermanent, they can never be truly fulfilling and therefore unsatisfactory.
3.  Anatta — This teaching means “no-soul”.  The Buddha concluded that because all things are impermanent and in constant change—including our bodies and minds—that there cannot be an intrinsic part about our bodies we can call a soul.  However, the Buddha was talking in a very specific context—one which I will not go into here—that addressed the Hinduism of his day.
As you may notice, the Buddha, however, did not expound an alternative theory about the soul.  And that was primarily because the Buddha was not concerned with metaphysical matters.  He was more practical and psychological.  To illustrate this, I will quote Dr. Hawkins’ rendition of the Parable of the Arrow [1][2]:
“Imagine that you are walking along a path in the forest and suddenly, out of the trees, comes an arrow and steers you in the thigh.  When the arrow goes into your thigh, do you say to yourself, ‘I wonder what kind of wood the arrow is made out of…  I wonder where its bird feathers came from…  I wonder how hard the arrow traveled before it hit me…  NO! What you are thinking is, ‘I gotta get this freaking arrow out of my leg!’ 
That’s the primary thought that comes to your head.  You’re in pain, and you want to remove this arrow out of your thigh.  That’s the primary thing.  And the Buddha says, ‘It’s the same here’.
^^ The above picture is a symbol resembling the Dao representing the Three Marks of Existence.  If you pay close attention to the Dharmachakra, or Buddhist Dharma Wheel, you’ll find that often it has at its core this symbol.  That is because this is the primary teaching from which the following Four Noble Truths and the Eightfold Path come from.
Here’s an example.  You’ll be able to see it every time now:

BUDDHA VOCAB #12:  The Three Marks of Existence

Along with the Four Noble Truths and the Eightfold Path, this is one of the Buddha’s most fundamental teachings.  Interestingly enough, it’s such a core doctrine that it can be found in any form of Buddhism.  All forms adhere to these three teachings.

The Buddha taught three extrapolations in this teaching, which applies to all living things:

1.  Anicca — This is roughly translated as impermanence.  The Buddha discovered that all things in the Universe are impermanent—they are always changing.  There is not a single thing that is not subject to change.  Therefore, the Buddha taught that putting our faith into anything material is ultimately pointless, because it won’t ever stay the same.

Things are never stable; they are either growing or decaying, appearing or disappearing, but never still.  It is a scientific fact that nothing in our body has the same particles, let alone atoms, that we had with us 7 years ago [1][2][3].  Nothing.

2.  Dukkha — This is a term that most people with a background in Buddhism are probably familiar with.  It is usually translated as “suffering”, although scholars have found that to be too exaggerated a term.  Dukkha is a term closer to “unsatisfactoriness”.  

What it literally translates to is “bad axle”, which refers to the chariots used in India during the Buddha’s time.  My professor of Eastern Religions at CSULB, Dr. Bradley K. Hawkins, continues this metaphor.  He says, “imagine that you are on a chariot whose axle is a little bit off.  If you’re riding for an hour, it may be a little bothersome but no big deal.  If you’re riding for ten hours, then it begins to become a pain in the neck.  Likewise, the Buddha teaches that because all things are impermanent, they can never be truly fulfilling and therefore unsatisfactory.

3.  Anatta — This teaching means “no-soul”.  The Buddha concluded that because all things are impermanent and in constant change—including our bodies and minds—that there cannot be an intrinsic part about our bodies we can call a soul.  However, the Buddha was talking in a very specific context—one which I will not go into here—that addressed the Hinduism of his day.

As you may notice, the Buddha, however, did not expound an alternative theory about the soul.  And that was primarily because the Buddha was not concerned with metaphysical matters.  He was more practical and psychological.  To illustrate this, I will quote Dr. Hawkins’ rendition of the Parable of the Arrow [1][2]:

“Imagine that you are walking along a path in the forest and suddenly, out of the trees, comes an arrow and steers you in the thigh.  When the arrow goes into your thigh, do you say to yourself, ‘I wonder what kind of wood the arrow is made out of…  I wonder where its bird feathers came from…  I wonder how hard the arrow traveled before it hit me…  NO! What you are thinking is, ‘I gotta get this freaking arrow out of my leg!’ 

That’s the primary thought that comes to your head.  You’re in pain, and you want to remove this arrow out of your thigh.  That’s the primary thing.  And the Buddha says, ‘It’s the same here’.

^^ The above picture is a symbol resembling the Dao representing the Three Marks of Existence.  If you pay close attention to the Dharmachakra, or Buddhist Dharma Wheel, you’ll find that often it has at its core this symbol.  That is because this is the primary teaching from which the following Four Noble Truths and the Eightfold Path come from.

Here’s an example.  You’ll be able to see it every time now:

(Source: buddhazen101)


Bartolomeo Passerotti, detail from Blood of the Redeemer

Bartolomeo Passerotti, detail from Blood of the Redeemer

(Source: milkandpus, via giancarlorobelo)

Fire animates man; a sexual fire reproduces him. These two fires are one at their source. Man can either drain this fire for his pleasure, or he can sublimate it into a divine force…

de Lubicz (via lucifelle)

(via lucifelle-deactivated20120919)

Osho on the difference between normal- and tantric sex

Question : What’s the difference between Normal sex & Tantric sex ?

Osho : Your sex act and the tantric sex act are basically different. Your sex act is to relieve; it is just like sneezing out a good sneeze. The energy is thrown out and you are unburdened. It is destructive, it is not creative. It is good — therapeutic. It helps you to be relaxed, but nothing more. The tantric sex act is basically, diametrically opposite and different. It is not to relieve, it is not to throw energy out. It is to remain in the act without ejaculation, without throwing energy out; to remain in the act merged — just at the beginning part of the act, not the end part.

This changes the quality; the complete quality is different then. Try to understand two things. There are two types of climaxes, two types of orgasm. One type of orgasm is known. You reach to a peak of excitement, then you cannot go further: the end has come. The excitement reaches to a point where it becomes non-voluntary. The
energy jumps into you and goes out. You are relieved of it, unburdened. The load is thrown; you can relax and sleep. You are using it like a tranquilizer.

It is a natural tranquilizer: a good sleep will follow — if your mind is not burdened by religion. Otherwise even the tranquilizer is destroyed. If your mind is not burdened by religion, only then can sex be a tranquilizing thing. If you feel guilt, even your sleep will be disturbed. You will feel depression, you will start condemning yourself and you will begin to take oaths that now you won’t indulge anymore. Then your sleep will become a nightmare afterwards.

If you are a natural being not too much burdened by religion and morality, only then can sex be used as a tranquilizer. This is one type of orgasm — coming to the peak of excitement. Tantra is centered on another type of orgasm. If we call the first kind a peak orgasm, you can call the tantric orgasm a valley orgasm. In it you are not coming to the peak of excitement, but to the very deepest valley of relaxation. Excitement has to be used for both in the beginning. That is why I say that in the beginning both are the same, but the ends are totally different.

Excitement has to be used for both: either you are going toward the peak of excitement or to the valley of relaxation.For the first, excitement has to be intense — more and more intense. You have to grow in it; you have to help it to grow towards the peak. In the second, excitement is just a beginning. And once the man has entered, both lover and beloved can relax. No movement is needed. They can relax in a loving embrace.

When the man feels or the woman feels that the erection is going to be lost, only then is a little movement and excitement required. But then again relax. You can prolong this deep embrace for hours with no ejaculation, and then both can fall into deep sleep together. This — THIS — is a valley orgasm. Both are relaxed, and they meet as two relaxed beings. In the ordinary sexual orgasm you meet as two excited beings — tense, full of excitement, trying to unburden yourselves. The ordinary sexual orgasm looks like madness; the tantric orgasm is a deep, relaxing meditation.

You may not be aware of it, but this is a fact of biology, of bio-energy, that man and woman are opposite forces. Negative-positive, yin-yang, or whatsoever you call them, they are challenging to each other. And when they both meet in a deep relaxation, they revitalize each other. They both revitalize each other, they both become generators, they both feel livelier, they both become radiant with new energy, and nothing is lost. Just by meeting with the opposite pole energy is renewed.

The tantric love act can be done as much as you like. The ordinary sex act cannot be done as much as you likebecause you are losing energy in it, and your body will have to wait to regain it. And when you regain it, you will only lose it again. This looks absurd. The whole life is spent in gaining and losing, regaining and losing: it is just like an obsession. The second thing to be remembered: you may or may not have observed that when you look at animals you can never see them enjoying sex. In intercourse, they are not enjoying themselves.

Look at baboons, monkeys, dogs or any kind of animals. In their sex act you cannot see that they are feeling blissful or enjoying it — you cannot! It seems to be just a mechanical act, a natural force pushing them towards it. If you have seen monkeys in intercourse, after the intercourse they will separate. Look at their faces: there is no ecstasy in them, it is as if nothing has happened. When the energy forces itself, when the energy is too much, they throw it. The ordinary sex act is just like this, but moralists have been saying quite the contrary.

They say, “Do not indulge, do not `enjoy’.” They say, “This is as animals do.” This is wrong! Animals never enjoy; only man can enjoy. And the deeper you can enjoy, the higher is the kind of humanity that is born. And if your sex act can become meditative, ecstatic, the highest is touched. But remember tantra: it is a valley orgasm, it is not a peak experience. It is a valley experience!

In the West, Abraham Maslow has made this term “peak experience” very famous. You go into excitement towards the peak, and then you fall. That is why, after every sex act, you feel a fall. And it is natural: you are falling from a peak. You will never feel that after a tantric sex experience. Then you are not falling. You cannot fall any further because you have been in the valley. Rather, you are rising.

When you come back after a tantric sex act, you have risen, not fallen. You feel filled with energy, more vital, more alive, radiant. And that ecstasy will last for hours, even for days. It depends on how deeply you were in it. If you move into it, sooner or later you will realize that ejaculation is wastage of energy. No need of it — unless you need children. And with a tantric sex experience, you will feel a deep relaxation the whole day.

One tantric sex experience, and even for days you will feel relaxed — at ease, at home, non-violent, nonangry, non-depressed. And this type of person is never a danger to others. If he can, he will help others to be happy. If he cannot, at least he will not make anyone unhappy. Only tantra can create a new man, and this man who can know timelessness, egolessness and deep non-duality with existence will grow.

(Source: sagebreed, via newaeontarot)

1 year ago - 54

Vajrayogini

Vajrayogini

I am the diamond maiden, the player of games 
The yogini is one of my forms 
Showing that I am beyond earthly attachment 
I am the shining revelation to the ascetic 
The women in silk and roses 
I am the harlot in black net and leather, 
who gives enjoyable punishment 
I am the glass bead master, 
creating universes of form 
And a spark of me is in each bead, 
for I dwell in karma.

I am the Trauma Goddess, 
the Lady of Pain 
In return for devotion 
I pull thorns from the heart 
In return for obedience 
I untie the knots in the belly and the head 
I hold the vajra, 
which gives and receives 
I reshape family karma.

The Trauma Goddess is called for people in painful situations 
Where anger and hatred block the path of the soul 
I evaluate the benefits of revenge 
And give better suggestions for spiritual growth.

I am not suited to polite society 
To social striving, upward mobility, and making good impressions 
I am radically honest, sensitive, brilliant, and blunt 
I hold up a mirror to the best and worst facets of human life.

The Lady of Trauma is the mirror of pain 
I reflect the disastrous ways that human beings interact 
Then the reflections are stretched and distorted 
With irony, and humor, and sadness 
Loosening their grip on the heart 
So that the person who seeks freedom 
Can get a taste of being free.

My devotees pray:

Lady of Trauma, Lady of Pain 
Ascetic and bhairavi and sannyasini and mistress 
Pull me from the disaster I have made of my life 
Save me from the evil machinations of others.

This is their prayer and I hear it in their hearts 
As they chant my mantra.

Savior, Lady, Mother Goddess, bodhisattva, 
Love me as I love you 
I am desperate and bound 
Free me by your grace.

I will give freedom, 
but not without realization 
Those who have been bound, bind others 
Those who have suffered, cause suffering 
I let them know how they have been affected 
But also how they have affected others.

I do not wear bones because of death 
I wear them because they represent what is beneath the surface 
The blood that I drink is the evil karma of those that I save 
And the karma is then halted and does not pass to others 
I appear wrathful as I take on anger, hatred, fury, and the desire to destroy 
Which are destroyed within me.

I am a dancer upon the pain of all mankind 
I destroy the dark and corrupt 
My compassionate side is hidden 
But for those whom I love 
Who have taken on my dark grace 
I open a path of shining light 
With pain and sorrow left behind.

(Source: buddhanature.com)

chaosophia:

Kālī by Pieter Weltevrede

chaosophia:

Kālī by Pieter Weltevrede

(Source: kankalamalini)

The objective of Yoga and Alchemy is two-fold, each part dependent on the other. First, after satisfactorily mastering the necessary preliminary purifications, is to unite the solar and lunar currents. Alchemy symbolizes this with images of marriage between the solar king and the lunar queen and, later, by representation of the hermaphrodite, Mercurius. In Tibetan sacred art, it is shown by Yab-Yum, representations of the buddhas and deities in sexual union with their consorts. When positive and negative currents are brought together in an electrical circuit, a bulb may be lit. When the solar and lunar subtle energies are brought into a state of balanced union, the human being can become illumined. The second objective is to bring the vital energy (prana) into the Shushumna channel. This usually only happens in sleep or as death approaches, which is why trance work plays a part in some esoteric practices and why the ancient manuals acquired such names as the Egyptian Book of the Dead and the Tibetan Book of the Dead. Only by esoteric practice can the vital energy be made to enter the Shushumna outside of sleep or death. When this happens, Kundalini is activated and rises. As it ascends, dualistic states of mind are annulled and realization is achieved. This is the hidden meaning of the sign of infinity-symbol of the Holy Spirit that looks like the number 8 lying on its side.

-The Tower of Alchemy; David Goddard

The objective of Yoga and Alchemy is two-fold, each part dependent on the other. First, after satisfactorily mastering the necessary preliminary purifications, is to unite the solar and lunar currents. Alchemy symbolizes this with images of marriage between the solar king and the lunar queen and, later, by representation of the hermaphrodite, Mercurius. In Tibetan sacred art, it is shown by Yab-Yum, representations of the buddhas and deities in sexual union with their consorts. When positive and negative currents are brought together in an electrical circuit, a bulb may be lit. When the solar and lunar subtle energies are brought into a state of balanced union, the human being can become illumined. The second objective is to bring the vital energy (prana) into the Shushumna channel. This usually only happens in sleep or as death approaches, which is why trance work plays a part in some esoteric practices and why the ancient manuals acquired such names as the Egyptian Book of the Dead and the Tibetan Book of the Dead. Only by esoteric practice can the vital energy be made to enter the Shushumna outside of sleep or death. When this happens, Kundalini is activated and rises. As it ascends, dualistic states of mind are annulled and realization is achieved. This is the hidden meaning of the sign of infinity-symbol of the Holy Spirit that looks like the number 8 lying on its side.

-The Tower of Alchemy; David Goddard

(Source: ray-a-light)