found here , and;beeline wrote:.
I'm stocking up on milk, eggs and bread. French Toast!
Where anorexia nervosa is an obsession with the quantity of food you eat, you can also be obsessed with eating foods of a certain quality. Orthorexia nervosa (a term coined by Steven Bratman, M.D.) refers to this obsession with eating "proper" foods. ("Ortho" means straight and "orexia" refers to appetite.)
It's normal to change what you eat to improve your health, treat an illness or lose weight. Usually, people focus less on what they eat once they're used to their new eating habits. However, people with orthorexia nervosa remained consumed with what types of food they allow themselves to eat, and feel badly about themselves if they fail to stick to their diet.
People suffering from this obsession may display the following signs.
Spending more than three hours a day thinking about healthy food
Planning tomorrow's menu today
Feeling virtuous about what they eat, but not enjoying it much
Continually limiting the number of foods they eat
Experiencing a reduced quality of life or social isolation (because their diet makes it difficult for them to eat anywhere but at home)
Feeling critical of others who do not eat as well they do
Skipping foods they once enjoyed in order to eat the "right" foods
Feeling guilt or self-loathing when they stray from their diet
Feeling in "total" control when they eat the correct diet
While orthorexia nervosa is not a formal medical condition, many doctors do feel that it explains an important and growing health phenomenon. If you think you or a friend suffers from something that sounds or feels like this description of orthorexia nervosa, you should visit either a nutritionist or doctor who can help you.
We Westerners and especially we Americans have a hidden dharma tradition to inspire us right here in our own culture. Our aspirations -- to save the planet, feed people, release wrongly imprisoned people, give women the right to vote -- are wholesome. Our belief in principles of equality, fairness, justice, and freedom of speech and belief are all "Buddhist" principles without having that name. As a guide for social governance, the U.S. Constitution is far superior to King Trisong Detsun's code, which provided harsh punishment, even death, for those who violated Buddhist rules. We have a very good understanding of what it means to be a "bodhisattva," but we don't call it that. We call it being a "humanitarian" or a "social activist." If we supplement the core Buddhist teachings with these noble traditions, and unite knowledge of the union of appearance and emptiness with the clear-eyed view of the scientific method, we have a very adequate philosophy of positive development. Once we agree that science provides a better explanation for phenomena than superstitions involving supernatural forces, there is plenty to agree on in this universe. Rather than cleaving to old ways, retaining magical notions as doctrinal elements, a viable religious philosophy joins with the current knowledge of the day to open a way to live creatively and optimistically, thus providing concrete benefit to all.
But there is more to it, she believes, than that. Teaching at Sharpham last week she gave the students a whole range of material about different kinds of feminism - from the political to the psychotherapeutic. She then asked them how it relates to the fact that there are no female Buddha images, or to why in Tantric sex images the woman always has her back to the viewer, or to why Buddhist women are told to pray that they will be reborn into a male body in their next life - for only in a man's body can they attain full enlightenment.
I don't think the Carreons are speaking out against spiritual approaches to sex, per se.undead wrote:There is some interesting information in the above articles, however to blame tantra is a lot like blaming herb when people have problems from using it. The problems that arise from the guru-disciple relationship are not inherent in all tantric practices. The basic concept of tantric sex, the retention can conservation of fluids to be recirculated through the body, is biologically valid and can help many people with a variety of problems. Considering that the currently accepted treatment of mental problems is to take a drug that cuts off the sex drive completely, it is not surprising that the establishment is not keen on promoting better, more intimate sex as a solution to mental and emotion problems.
Today with the internet and so much information, there is really no need to follow a guru.
Charles Carreon wrote:http://www.american-buddha.com/tids.htm
Catherine Burroughs began her career as a garden-variety psychic medium who purported to “channel” the spirits of wisdom teachers who had long ago departed this earth. Operating from her suburban lair near Washington, D.C., Burroughs tapped the manic energy that drives the over-achieving technocrats and hyperactive communicators who swarm through the bureaucratic warrens of the nation’s capital. Gifted with a knack for giving orders, Burroughs imposed heavy demands on her followers, pressing them into keeping a twenty-four hour world peace vigil that induced heavy competition among her devotees.
Burroughs’ transformation to Guru-hood was also accomplished with the aid of a Tibetan lama, who was wowed by her ability to maintain a stable of high-achieving, top-dollar donating students. Gyatrul Rinpoche, a Vajrayana teacher of the Nyingma sect who had established his own temple near Ashland, Oregon, endorsed Burroughs as a tulku, a reincarnated Bodhisattva, or “Hero of Enlightenment.” Burroughs saw the opening, and quickly negotiated a merger of her people skills with the established cachet of the two-thousand year-old Vajrayana brand, assuming the name of Jetsun Akhon Norbu Lhamo, and redecorating her temple with a blend of traditional Tibetan imagery and New Age crystals. “Jetsunma,” as she came to be familiarly known, assumed her place on the traditional lama’s throne, donned resplendent brocade robes, and doffed the peaked “lotus hat” that lamas wear on ceremonial occasions. The effect would have been silly if anyone with ordinary sensibilities had been able to view the proceedings; but by then the critical mass of Student-side TIDS sufferers had generated a field of delusive glamour, and Burroughs’ unabashed self-love conquered all hearts. For a while.
As her authority grew unchecked, her antisocial inclinations and intolerance with dissent waxed ever more virulent. Burroughs’ demands for money and power crescendoed in a rampage of bizarre behavior that included serial marriages to several students twenty years her junior, rapacious financial exploitation of her flock, and culminated in her arrest by the Maryland State Police for battery on a young nun. Shortly thereafter, Burroughs moved to Sedona, Arizona, and in almost clichéd fashion, Burroughs predicted a series of “earth catastrophes” that failed to take place in 1999.
August 26, 2011
Case of 8,000 Menacing Posts Tests Limits of Twitter Speech
By SOMINI SENGUPTA
Even the Buddha of compassion might have been distressed to be on the receiving end of the diatribes that William Lawrence Cassidy is accused of posting on Twitter.
They certainly rattled Alyce Zeoli, a Buddhist leader based in Maryland. Using an ever-changing series of pseudonyms, the authorities say, Mr. Cassidy published thousands of Twitter posts about Ms. Zeoli. Some were weird horror-movie descriptions of what would befall her; others were more along these lines: “Do the world a favor and go kill yourself. P.S. Have a nice day.”
Those relentless tweets landed Mr. Cassidy in jail on charges of online stalking and placed him at the center of an unusual federal case that asks the question: Is posting a public message on Twitter akin to speaking from an old-fashioned soapbox, or can it also be regarded as a means of direct personal communication, like a letter or phone call?
Twitter posts have fueled defamation suits in civil courts worldwide. But this is a criminal case, invoking a somewhat rarely used law on cyberstalking. And it straddles a new, thin line between online communications that can be upsetting — even frightening — and constitutional safeguards on freedom of expression.
Federal authorities say Mr. Cassidy’s Twitter messages caused Ms. Zeoli “substantial emotional distress” and made her fear for her life, so much so that she once did not leave home for 18 months and hired armed guards to protect her residence.
In a complaint filed in federal court in Maryland, the Federal Bureau of Investigation concluded that Mr. Cassidy had published 8,000 Twitter posts, almost all of them about Ms. Zeoli and her Buddhist group, along with similar posts on several blogs.
Mr. Cassidy’s lawyers with the federal public defender’s office argue that even offensive, emotionally distressing speech is protected by the First Amendment when it is conveyed on a public platform like Twitter. Legal scholars say the case is significant because it grapples with what can be said about a person, particularly a public person like a religious leader, versus what can be said to a person.
Eugene Volokh, a law professor at the University of California, Los Angeles, offered an analogy: the difference between harassing telephone calls and ranting from a street-corner pulpit. “When the government restricts speech to one person, the speaker remains free to speak to the public at large,” Mr. Volokh argued.
Certainly Mr. Cassidy’s previous trespasses have not helped him. He has a record of assault, arson and domestic violence. According to the federal complaint, he was also convicted of carrying an unspecified “dangerous weapon” onto a plane in 1993.
But the defense has taken pains to point out that across the Internet, people post things that may cause emotional distress to others: an unkind review of a book on Amazon, even an unvarnished assessment by a college student on RateMyProfessors.com. They point out, moreover, that Mr. Cassidy lived across the country in California and is not accused of getting anywhere close to Ms. Zeoli. He is now in jail in Maryland pending trial.
In support of a defense motion to dismiss the case, the Electronic Frontier Foundation, an advocacy group based in San Francisco, appealed to the court to protect online expression.
“While not all speech is protected by the First Amendment, the idea that the courts must police every inflammatory word spoken online not only chills freedom of speech but is unsupported by decades of First Amendment jurisprudence,” it wrote.
Born in Canarsie, Brooklyn, Ms. Zeoli is considered to be a reincarnated master in the Tibetan Buddhist religious tradition, and is known to her followers as Jetsunma Ahkon Lhamo. She is an avid Twitter user, with 23,000 followers. A representative for Ms. Zeoli said she declined to be interviewed for this article.
According to the F.B.I. and Ms. Zeoli’s lawyer, Mr. Cassidy also claimed to be a reincarnated Buddhist when he joined Ms. Zeoli’s organization, Kunzang Palyul Choling, in 2007. He signed up using a false name and claimed to have had lung cancer, they said. Ms. Zeoli’s organization cared for him and, briefly, even appointed him to its executive team. The relationship soured after they came to doubt his reincarnation credentials and found that his claims of cancer were false. Mr. Cassidy left. Then came the relentless tweets, they said.
“A thousand voices call out to (Victim 1) and she cannot shut off the silent scream,” read one in the summer of 2010, as redacted in the criminal complaint.
“Ya like haiku? Here’s one for ya. Long limb, sharp saw, hard drop,” read another.
Shanlon Wu, a former federal prosecutor who is representing Ms. Zeoli, likened the tweets to “handwritten notes.” Every time Ms. Zeoli blocked the messages, more appeared from a different Twitter account. Ms. Zeoli for some time stopped using Twitter altogether.
“She felt constantly attacked and monitored by these anonymous people, and the attacks went on whether or not she was online,” Mr. Wu said by e-mail.
Twitter, in response to a subpoena, revealed the Internet protocol address of the computer used to post the messages. The authorities found Mr. Cassidy at home in a small Southern California town called Lucerne Valley. Similar rants were posted on blogs that law enforcement authorities say they traced to him. Twitter did not respond to a request for comment.
The case is an example of the many ways in which the law is having to wrestle with behavior on new, rapidly changing modes of communication.
Similar issues have come up in state courts: a boy who hacked into the Facebook account of an acquaintance was charged with felony identity theft, and a student who bombarded a professor with mean e-mail was accused of disturbing the peace.
“Technology creates new ways for people to interact with each other,” said Eric Goldman, a law professor at Santa Clara University in California. “You have to figure out if old law maps to new interactions.”
Twitter is an especially vexing new tool. It prompts ordinary people who use it to create public personas and it can put celebrities, including religious leaders, in direct contact with a large and sometimes unruly following, including some who insist on using pseudonyms.
“How do you cope with them?” Mr. Goldman wondered aloud. “Do you just block them? Or do you make a federal case out of it?”
"VEE HAVE VEYS OF MAKING YOU LOVE SENTIENT BEINGS" -- NAZI METHODS OF INDUCING "BODHICITTA"
by Tara and Charles Carreon
"Afterward we watched a documentary of animals being tested in labs, kittens being injected with flea spray, monkeys struggling against restraints while medical researchers smashed their skulls with a giant cow puncher as a way to study head trauma. After that there was a movie about lambs being slaughtered."
-- "The Buddha From Brooklyn," by Martha Sherrill
If you wouldn't do it to your kid, why do it to yourself? Jetsunma was using these insanely violent images to induce Post Traumatic Stress Disorder ("PTSD"). According to the American Psychiatric Association, "psychological damage ... can result from experiencing, witnessing, or participating in an overwhelmingly traumatic event."
There are two types of horrible events that can cause PTSD when witnessed:
Seeing another person violently killed or injured;
Unexpectedly seeing a dead body or body parts.
Dr. Manaan Kar Ray
Jetsunma used this Nazi mind control trick to isolate her prey from sources of support. As the APA says, one of the symptoms is "Avoidance [which causes] the person [to] avoid close emotional ties with family, colleagues, and friends."
The symptoms of avoidance may also create a stunned mental state, much-desired by spiritual seekers, who hate emotions and crave a peaceful mental state. The APA describes this symptom of avoidance resulting from witnessing trauma: "At first, the person feels numb, has diminished emotions, and can complete only routine, mechanical activities. Later, when reexperiencing the event, the individual may alternate between the flood of emotions caused by reexperiencing and the inability to feel or express emotions at all."
Dechen, whom Jetsunma immediately identified as afflicted with low self esteem, was predisposed to PTSD by identified risk factors:
"The psychological history of a person may include risk factors for developing PTSD after a traumatic event:
Borderline personality and/or dependent personality disorders;
Pre-existing negative beliefs;
"People with borderline personality disorder often have a history of physical and/or sexual abuse, neglect, hostile conflict, and parental loss or separation. Dependent personality disorder is characterized by low self-esteem, fear of separation, and the excessive need to be cared for by others. All of these features may predispose someone for PTSD after experiencing a traumatic event."
According to Dr. Ray, "People who have experienced previous trauma(s) are at risk for developing PTSD. Repeated exposure to trauma causes hyperactive release of stress hormones, which may be instrumental in creating symptoms of PTSD." Dechen was in a perfect condition for being thrown into acute PTSD after the automobile accident. Setting up the tribunal in the dark house, dressing in black leather, assaulting her victims in front of an audience of sycophants: it is a textbook case of brutalizing a vulnerable person into mental hell.
Dechen was forced to witness the brutalizing of her monk-boyfriend, and also to directly experience additional trauma. The types of directly experienced traumas that are known to cause PTSD are:
3. Natural disasters (e.g., fire, tornado, earthquake);
4. Catastrophic accident (e.g., auto, airplane, mining);
5. Violent sexual assault;
6. Violent physical assault.
Dechen had just been in a car crash, in which she suffered severe concussions and cranial lacerations requiring stitches (number 4). She was effectively kidnapped and abandoned by her mush-brained mother, who obediently delivered her directly from the hospital into Jetsunma's clutches (number 2). Jetsunma shows up dressed in combat gear, black leather (evoking number 1). She then subjects Dechen to a violent physical assault (number 6). Hey, four out of six ain't bad.
After these traumatizing events, Dechen was subjected to social ostracism, forced to do only menial tasks like toilet cleaning and floor scrubbing, required to pray many rounds of penance (Vajrasattva), and otherwise kept in a traumatized state.
Of course, all the monks and nuns who participated in this horror show were also being given a booster shot of trauma for themselves. These repeat inoculations of trauma help maintain the submissive character that is so desirable in a devotee. Still capable of performing routine activities, they remain productive. Alienated from their families, they are unlikely to break away from the group. Stifled in their emotions, they are unlikely to develop distracting relationships that diminish their dedication to the guru. Well-developed devotees of course enjoy imbibing another dose of trauma, which is considered good discipline. The Christian flagellants, Hindu faqirs, and Tibetan ascetics raised the self-administration of trauma to the level of high art. But Jetsunma's muscled celibates did not intend to be outdone. Devotees of pain are like no others.
Recognizing Authoritarian Control
Surrendering to a guru brings instant intimacy with all who share the same values. In a world where traditional values are crumbling, bringing brittle, hedonistic ways of relating, many feel alone and disconnected. Acceptance by and identification with the group induce a loosening of personal boundaries. This opening consequently increases the emotional content of one's life, bringing purpose, meaning, and hope. It is no wonder that those who join such groups rave about how much better they feel than previously. But this quick, one-dimensional bonding is based solely upon a shared ideology. No matter how intense and secure it feels, should one leave the fold, it evaporates as quickly as it formed.
Surrender is the glue that binds guru and disciple. Being a disciple offers the closest approximation (outside of mental institutions) to the special configuration of infancy. Surrender is a route that enables disciples to experience again, at least partially, the conflict-free innocence that is the source of their atavistic longings. Among these, perhaps most important is the feeling of once again being totally cared for. Surrendering to any authority brings this about to some extent, but with a guru it reaches vast dimensions. The guru reinforces this by letting it be known that all who follow him are and will be especially protected. For the follower, this feels like being protected by God.
This dependent state satisfies other longings that stem from infancy. Once again, one experiences being at the center of the universe--if not directly (the guru occupies that space), at least closer to the center than one could have thought possible. The guru also puts out the image of the totally accepting parent--the parent one never had but always wanted. So disciples believe they are loved unconditionally, even though this love is conditional on continued surrender. Disciples in the throes of surrender feel that they have given up their past, and do not, consciously at least, fear the future. In addition, they feel more powerful through believing that the guru and the group are destined to greatly influence the world. Feeling totally cared for and accepted, at the universe's center, powerful, and seemingly unafraid of the future are all achieved at the price of giving one's power to another, thus remaining essentially a child.
Surrendering to an authority who dictates what's right is a quick, mechanical route to feeling more virtuous. It is a fast track for taking on a moral system and to some extent following it. But more, that act of surrender itself can feel like giving up or at least diminishing one's ego, which is presented as a sign of spiritual progress. All renunciate moral systems have as prime virtues selflessness and obedience to some higher authority. If confused or in conflict, conforming to programming can make one feel immediately better. Obedience itself can feel selfless. The conditioning here runs deep. Children are praised for obedience, which fundamentally means doing what the parent wants instead of what they want. When disobedient, a child is often called selfish, which is never a compliment. Surrendering to an authority and then being rewarded for it is part of being a child. It may be true that there is no way out of this. Yet there is a world of difference between parenting aimed at holding on to authority, and parenting that leads children to self-trust. We are certain that children raised to trust themselves would be far less susceptible to authoritarian control. No matter how much better one initially feels, anything that undermines self-trust in the long run is detrimental to becoming an adult.
Disciples usually become more attached to the psychological state that surrender brings than to the guru, whom they never really get to know as a person. Repudiation of the guru (or even doubt and questioning) means a return to earlier conflict, confusion, and meaninglessness. The deeper the surrender, and the more energy and commitment they put into the guru, the greater their emotional investment is. Disciples will thus put up with a great deal of contradictory and aberrant behavior on the guru's part, for doubting him literally means having their world fall apart.
This is why many who are involved in authoritarian surrender adamantly deny they are. Those who see the dissembling in other gurus or leaders can find countless ways to believe that their guru is different. It is not at all unusual to be in an authoritarian relationship and not know it. In fact, knowing it can interfere with surrender. Any of the following are strong indications of belonging to an authoritarian group:
1. No deviation from the party line is allowed. Anyone who has thoughts or feelings contrary to the accepted perspective is made to feel wrong or bad for having them.
2. Whatever the authority does is regarded as perfect or right. Thus behaviors that would be questioned in others are made to seem different and proper.
3. One trusts that the leader or others in the group know what's best.
4. It is difficult to communicate with anyone not in the group.
5. One finds oneself defending actions of the leader (or other members) without having firsthand knowledge of what occurred.
6. At times one is confused and fearful without knowing why. This is a sign that doubts are being repressed.
The age-old inquiry that asks "Who am I?" looks inside for self-discovery. The process of digging deeper into oneself reveals there are self-images constructed out of the past that are part of one's identity. The true meaning of spiritual surrender involves letting go of self-defining images that limit who one is and can be. Within this inner inquiry one also comes to realize that one is part of a larger context. Surrendering to those who present themselves as a better or more real representative of that larger context perverts the true beauty and meaning of surrender. On the contrary, surrendering to another as the gateway to salvation keeps people dependent, childish, and living second-handedly. Surrender as an adult encompasses realizing that all of us are an interwoven part of a larger process that both creates and is created by its components. This involves being able both to control life and to surrender to what life offers. It does not involve giving up one's power or identity.
The only way any living system works well is to have information flowing freely between its parts and its environment. This is particularly essential with human beings, in order to counteract the inbuilt nature of subjectivity and the biasing filters of self-interest. The guru/disciple relationship, which is inherently authoritarian, cuts off the necessary flow of information for both, creating a feedback-proof system. If any degree of objectivity can ever be obtained, it is only through open minds that change with changing information.
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