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A recent note from a friend said this: Buddhism can tie us in knots, but it doesn't have to. It can be as simple or as complicated as we want to make it. Once we learn how to tie shoelaces, Each time we do so, the fingers do it, automatically. We don't need to be overly mindful of the kinetics; the point is for the shoes to stay on our feet. One of the main aims of Dharma is to help reduce guilt around confusion. Confusion can be a perfect path to recognising pure awareness. (So it says in the Hevajra Tantra) The moment we recognise the presence of pride, or anger, or jealousy, or a complex combination of any of the above, there is a spontaneous arising of awareness. There is no need to force this awareness into play, nor do we need to doggedly analyse each state, each emotional arising, to become aware of the energy each time we notice their presence. Ordinary people panic, or react to these states of mind hence the knots get even tighter. The Dharma teaches one to simply look at one's mind placidly, calmly, fearlessly, equanimously - Just simply be aware - Knots untie themselves because mind is empty. In pure awareness, the qualities of wisdom and compassion shine forth effortlessly. These two wings of enlightenment are inseparable from pure awareness. Compassion is a quality of willing perseverance that is nurtured from the continuous practice of opening the heart, and wisdom is a quality of willing fearlessness that is nurtured from the continuous practice of opening the mind. Together, they gradually untie all real and imagined knots. Enlightenment is when the knots remain untied.

That particular advice given by the Venerable is very straightforward and really there's no need to superimpose any part of it on to what you think exchanged between the Buddha and Ananda, or the fourfold negation for that matter. For the sake of clarification, that quote, as a reminder to Buddhists, can be summed up in 2 words: Don't cling. Its very clear and quite simple to accept these words of advice for those who are on the Buddhist path.

musical cosmos playing Moonlight Serenade each time we inhale

Venerable Khenpo Rinpoches The Essential Journey of Life and Death, Volume 1: The Indestructible Nature of Body, Speech, and Mind (pg 298)

"We need to activate the inner hermitage qualities of body, speech, and mind. When these three are activated and maintained, even if we cannot get to an outer hermitage our practice will be strong and effective. (1) Hermitage of the body means reducing mundane activities and emphasizing Dharma. We direct our minds to positive qualities such as love and compassion, joy and appreciation, and with these as a foundation perform meritorious activities. Avoiding actions that are harmful, doing what is beneficial for us and for others—this is known as the hermitage of the body. (2) Hermitage of the speech means trying to avoid all talk that is disrespectful, harsh, and negative—anything that brings harm to yourself and others. This kind of talk is known in the Buddha’s teaching as gossip. Gossip has no good qualities. Once begun gossip tends to travel, accumulate, and disturb many people. Reduce and ultimately avoid gossip—this is part of the practice of the hermitage of speech. Another aspect of the hermitage of the speech is to not spend much time talking about trivial things. In other words reduce mundane conversation. Then there is silence. When you practice silence you are self-contained and more inward-looking. You notice the busyness of your body, speech, and mind and your self-awareness grows. Eliminate gossip, reduce mundane conversation, and practice silence—all these make up what is known as the hermitage of speech. (3) The third one is hermitage of the mind. Reduce grasping, clinging, doubt, hesitation, and all thoughts related to the five poisons— ignorance, attachment, anger, arrogance, and jealousy. However these emotions manifest in you, individually, in combinations, or all together—stay away from them, do not indulge them, let them go. That is known as hermitage of the mind. When you maintain the three inner hermitage qualities, you will experience the beautiful, serene environment of the outer hermitage even if you are in the city. In fact when the inner hermitage is strong and stable, you yourself become the outer hermitage, and beings, simply by being near you, will experience comfort and peace, just as if they traveled far away to a mountain retreat. Therefore, value these inner hermitage qualities, and nurture them as much as you can. We further strengthen and glorify the hermitage qualities of body, speech, and mind by reading the Buddha’s teachings, such as the sutras and tantras, by chanting mantras, by performing positive actions, and by always aspiring to do even better in our spiritual practice. This will increase our realization and decrease and ultimately uproot all negative thoughts and emotions. Cultivate devotion, love, compassion, kindness, respect and appreciation, practice the six paramitas—all these good thoughts and deeds are so important. This has been a brief description of how to establish, maintain, and increase the inner hermitage of body, speech, and mind." Venerable Khenpo Rinpoches Pointing Out the Nature of Mind: Dzogchen Pith Instructions of Aro Yeshe Jungne (pgs 9-10)

sure, feel free to decide and input your own number of syllables, don't let the generally accepted norms stop you.

Very much so, Bubbles... specifically, finding and forming an auspicious affinity with a yidam (tutelary or meditational deity) and allowing it to work on transformation from within.

In the lineage from which i received the teachings, it is said that empowerment is not necessary to initiate Ngondro. Lots of new practitioners freely integrate Ngondro into their practice routine. Not only is it not necessary, there is no such ritual within our lineage. As for Ngondro's often overlooked importance, Tulku Urgyen remarked: "So, do not grab at the higher teachings of Trekcho & Thogal. They are like the wolf skin hats worn in Kham; they look very good, but what keeps your ears warm in the winter is the unimpressive collar of plain sheepskin. Its much more important to emphasise the preliminaries and lay a solid foundation: then whatever is built on top of that afterwards will make sense, otherwise it will be empty talk. Most important of all, more crucial than the extraordinary practices of Trekcho & Togal, are the general and specific preliminaries. Without having taken to heart these mind-changings, whatever practice you do will not lead anywhere. Nothing can be built when there is no foundation to build on. The great masters of the past, especially those in the Kagyu lineage, have said, "Because they are the foundation, the preliminaries are more important than the main part". "

In a sense, you are right, but in this instance, i was hoping to direct more emphasis on the usefulness of bhakti (and not solely on the term, 'raised') when integrated into Kundalini Yoga as a path, not just at those immediate phases when it first rear its head.

@ bax44 - Some studies indicate that saw palmetto actually boosts libido. Im no expert though, so you could well be more informed in this. http://health.howstuffworks.com/wellness/natural-medicine/herbal-remedies/saw-palmetto-herbal-remedies.htm

Yup... in my mid 20s right thru to late 30s sex was a major factor in causing much confusion and frustration in life. Much of it had to do with selfishness, and also about self-worth and seeking acceptance thru shallow intimacy. Now that that aspect has been worked upon, seen thru, and eventually subjugated, all physical urges are completely under control. One of the first exercises i did was to discipline the urge to pee, believe it or not. Nowadays i can hold it in for 12 hours (or maybe even a bit more) if i must. lol

~~~

Many westerners do not know how to channel the K energy efficiently and gets into all sorts of trouble, like falling into a pit full of fire ants. Cultivating devotion is the safest, most sublime channel for directing that energy - unfortunately, this is a practice, or a way of being, alien to most westerners, hence the on-going struggle with most who are K active in the West. For example, someone going to India for Kundalini Yoga and Shaktipat will be seriously advised to learn how to deeply and reverently generate Devotion as the mainstay of the path so as to avoid the many dangers associated with a non-devotional form of K practice (i was told). Im only basing this on my limited 2nd hand knowledge heard/seen from practitioners i have met over the years. In my (Buddhist tantric) tradition we do not practice Kundalini Yoga. Perhaps someone like Dwai who is more knowledgeable on this subject can add a weightier perspective to this subject.

It does tend to get complex where one's dedication get diversified and diluted. Those who stick to one system, and build from the basics usually find progress in an assured manner. That could be the reason why i would not recommend diving into the 6 yogas without first integrating the Ngondro for a few years (for fortunate practitioners with plenty of time, one year would suffice). edited exceptional to fortunate*

of that, again, i'll be free free of the many mind threads like a web unspun

Personally, i would say investing sufficient time in the Ngondro would be a tremendous step forward to further deepen your foundation, which, in my opinion, is crucial if you have a strong wish to eventually undertake the 6 Yogas as your main practice. However, it appears that some Tibetan teachers in the West now are saying that Ngondro can be dispensed with, which my teacher(s) disagree, so it would depend on how you personally feel. Its not my place to argue for or against, as I'm certainly not on teacher level, although a faithful Dharma student i have been, for quite a number of years. Another point i'd like to make, which you probably know already, is that Ngondro practice can be initiated without the need for empowerment. The primary aim of Ngondro is to complete the accumulations of offerings, prostrations, and mantras - these accumulations are helpful as a precursor to the 'higher' sadhanas - but, again, please note that although Ngondro is supposedly a preliminary stage practice, it is nonetheless complete in itself, i.e., practicing it alone is sufficient to lead the practitioner to full enlightenment. Ground, Path & Fruition in Ngondro is not any less significant than Ground, Path & Fruition in any other sadhanas, so essentially they are all perfect, in that sense. All the main schools of Vajrayana have their own unique preliminary practice(s). Since I'm a Nyingma student, the Ngondro we undertake to practice is the Dudjom Tersar. If you have need for more info, please feel free to ask

vanish in the mist foggy as always, out there given our lame tries given our lame tries nevertheless, you did well of course you are right of course you are right please accept apology i'll STFU i'll STFU stand to the side and observe the train passing by

http://www.howmanysyllables.com/words/celestial

Rene, yours was spot on.. but #7005 seems to have fallen short.. sorry ps.. i think 'celestial' is actually 3 syllables

small request - please lets try to get the syllable right - thanks!

wonderful! have you made any contact with any Tibetan teachers before, for e.g., made an approach to explore your interest, and get some feedback? Don't mean to be nosey, but it would be good to know a bit more about your background with the hope of being able to point you in the right direction, hopefully not give you the runaround.

silver for the maid droplets of blood for the Count a feast for the eyes

Where do you reside?

(thumbs up)

http://www.sofiatopia.org/bodhi/samsara.htm