Tantra-Induced Delusional Syndrome ("TIDS")

Moderators: Elvis, DrVolin, Jeff

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue May 28, 2013 6:13 pm

http://www.acceler8or.com/2012/07/sexua ... a-seminar/

Sexual Healing; Fear & loving At A Weekend Tantra Seminar

Image

Years ago, I began dating a young woman I was crazy about. I desperately wanted to prove my worth to her as a lover, but it wasn’t helping my cause that I was hopelessly wet behind the ears where lovemaking was concerned. So I figured I’d give myself a leg up by reading a book about Tantric sex, an ancient form of erotic yoga based in Eastern spirituality. During my third encounter of the close kind with my new companion, I decided to try out one of the practices I’d been reading about: a set of straightforward, easy-to-follow instructions for locating and stimulating the female pleasure nexus known as the G-spot.

I was wholly unprepared for the results. This idiot-simple technique, which I’d spent all of 10 minutes studying up on, sent my partner slow-motion bliss-leaping through golden meadows of eternity. Afterward, as angels, stars and butterflies haloed her head, she told me with unmistakable sincerity that she’d just had the single greatest sensual crescendo of her life. “You should write a book!” she swooned, apparently under the very mistaken impression that I was some kind of high-level sexual sorcerer. I tried my best not to shatter that illusion, but inwardly, I was dumbfounded. It was like rubbing a magic lamp and finding out that it isn’t just a story — a genie really does appear.

Why, I wondered, weren’t the sex ed teachers of the world furnishing every human being on Earth with a map to the G-spot and a “Things to Do While You’re There” brochure? How could so many well-respected doctors and scientists straight-facedly claim that this very real erogenous province was no less a fiction than Narnia or Atlantis? Why were countless people suffering from sexual frustration and marital turbulence when they could be having cosmic ka-pows that would make them want to join hands with their neighbors and sing “We Are the World” in the streets?

I’m still asking those questions. To this day, this precious knowledge remains underground, like buried treasure being sheltered from coarse, clutching hands; an occult secret etched on a forgotten temple wall, waiting for gentle fingers to carefully rub away the dust that obscures it.

Though I didn’t know it at the time, the technique that had yielded such explosive results that night was called Sacred Spot Massage, a term coined by Charles Muir. Having almost single-handedly imported Tantric practices to the United States, Muir has been working for 30-plus years to bring skills like Sacred Spot Massage up from the underground and into the hands of the populace.

Knowing firsthand how Sacred Spot Massage can turn a rookie into a Wizard of Ahs in minutes flat, I jumped at the chance to attend a weekend Tantra seminar that Muir and his lover Leah Alchin presented at a golf and country club in Boulder Creek, California.

Hold on tight, my darling. I’m going in.



6:30 p.m. Friday

Inside the golf club’s conference and reception room, 34 people—relationship counselors, professors, psychiatrists, scientists—sit on blue back jack-style floor chairs adorned with lotus emblems. Colorful chakra diagrams and tapestries of Eastern deities hang on the walls and ceilings, and at the rear of the room are some tables loaded with Tantra supplies for sale: DVDs, books, tapestries, lubes, body oils, herbal hard-on pills, relationship runes and a crystal G-spot stimulator.

The group is comprised of eight couples and 14 singles, plus four CTE (Certified Tantra Educator) Assistants. They’ve come from all over: California, Virginia, Texas, Florida, Finland. Most attendees express an interest in healing from past traumas, while some just want to be better lovers or to improve their relationships.

Though there is no nudity or explicit sexual activity in Source School of Tantra’s seminars, students will be given optional “home play” assignments to be completed behind closed doors. In the interest of giving all attendees an opportunity to complete the assignments, the seminar has an equal number of male and female singles. Single people will pair up as study buddies in “Sadie Hawkins” style: Those women who choose to participate will ask the men to dance, so to speak. Under different circumstances, a single guy like me would be thrilled by the large number of beautiful women at this workshop, but as a journalist, I have every intention of remaining a passive observer this weekend. And Snoop Dogg invented calculus.

Any fears I’d had that this workshop was going to be overly New Age-y or phony-holy are demolished when Charles and Leah begin their presentation: They not only talk like real people, but are playful and funny. The cute, ebullient Alchin is about half the age of Muir, who is in what he calls “the third year of my seventh decade on the planet.” If the tall, auburn-haired Muir’s surprisingly youthful appearance is any indication, perhaps there’s truth to all the claims about Tantra’s rejuvenative power.

As an example of repellent sexual behavior to avoid, Charles paws at Leah’s breasts, shouting “Tits!” He then caresses her “heart pillows” (Leah’s wording) in a more loving way, though no less enthusiastically. “You can be noble about it,” he tells the class.

“Oh, noble,” Leah teases. “I love that you’re being noble.”

Using a light-up wand to represent the lingam (penis) and a large vagina-shaped puppet to represent the yoni (yeah, you guessed it, ace: vagina), Muir and Alchin demonstrate some alternatives to the in-out motion of typical sex. Leah gives a live-action demonstration of some Tantric undulations, which, along with being informative, is pretty hot. I think I’m starting to see why a pre-seminar group email suggested that we wear “non-binding” pants to this workshop.

In an exercise designed to teach us various “modalities of touch” such as static touch, moving touch, squeezing and tapping, I trade arm massages with Aurelia, a beautiful, gold-maned goddess from Sausalito. (By the way, all people in this article are called by their true names. And O.J. Simpson is the Easter Bunny.)

I leave the seminar for the evening with an eight-mile smile. I think I’m gonna like it here.



10 a.m. Saturday

After getting no sleep whatsoever (nothing new for a born insomniac), I bomb my guts with caffeine and rejoin the group, wondering if tonight’s full moon will make for some Tantric wildness. And holy nectar of the Goddess, does it ever.

In the early part of the day, Charles leads us in some White Tantra (yoga postures, breathing techniques, visualization and chanting) and a tearful, heart-opening puja (worship ritual) in which the men and women give each other healings and show off for each other like birds doing mating dances. We also learn a simple breathing technique for extending the orgasm from the typical five seconds to 20. “Twenty seconds doesn’t sound like a lot more than five seconds, but it’s 20 seconds of timelessness,” Charles states.

There are, however, alternatives to coming. Charles and Leah tell the males that they can learn to “surf” their sexual energy: Rather than getting wiped out by a single wave, they ride the wave of orgasm, oftentimes not ejaculating at all. Tantra teaches men to redirect their orgasmic energy upward, thus conserving their vital essence and, in Charles’ words, “imprinting the sexual energy with visualizations, with affirmation.” Muir does not recommend that men never ejaculate, however. Rather, he advocates that they learn control over the ejaculatory reflex, thus enabling them to choose whether or not to do so. Eventually they will learn to have orgasms without ejaculating.

At lunchtime, I join a large group of singles at a Chinese restaurant called The Red Pearl — a comically appropriate name for a place where a bunch of Tantra students are putting their mouths to good use. (I’m a little surprised not to see any paintings of little men in boats.) When we crack open our fortune cookies at the end of the meal, many of us find fortunes so eerily resonant with the material we’ve been learning that you’d almost suspect this restaurant of keeping special fortune cookies just for Source School of Tantra students. My personal favorite: “You can’t stop the wave, but you can surf it.”

The excitement mounts in the evening as we’re gearing up for tonight’s home play assignment, in which the men will be pleasuring the ladies with Sacred Spot Massage. While Leah talks with the women about how to receive, Charles leads the guys to his house up the road to teach us the skills that will transform each of us into Señor Amor himself.

Once adequately armed with Sacred Spot knowledge, the men rejoin the women at the reception room. The couples are dismissed to put the day’s teachings into practice, and the singles are encouraged to stick around for the Sacred Spot Massage selection ritual.

As the nervous energy builds, Charles tells the men, “Guys, it would be perfectly normal to leave the room at this point—maybe have some dinner with a couple of our staff members, maybe go back to your room and try out the orgasm extension technique while pleasuring yourself. That would be the normal thing to do.” His delivery is deliberately flat. The subtext is clear: But normal kinda sucks.

After a short pause, he speaks again: “But normal kinda sucks.”

The man has a point. Like the rest of the men who choose to stay (most of us, if the truth be told), I sit closed-eyed and cross-legged with my hands in prayer-like Namaste position, inhaling the raw intensity of this ceremony. I am still and silent, but my blood is boiling. What if I’m not chosen? What if I am?

A soft, slender hand slips into mine. At Charles’ request, I remain motionless, trying to guess which of the dakinis (female Tantrikas) this might be. When the men are given permission to open their eyes, I find myself gazing upon the beaming face of Grace, an East Bay seminar veteran in her thirties. But there’s a double-take-weird twist here: Grace’s right hand is with me, but her left hand is with Antonio, an amiable, wisecracking 62-year-old Granite Bay businessman who was part of the singles lunch earlier in the day. This woman has chosen both of us. The word to describe this situation would be “novel.”

Grace explains her plan, and suddenly I’m feeling ex-awesome: For time conservation purposes, she’d like the three of us to converge in one place rather than arranging two one-on-one visits. Antonio and I will be giving her Sacred Spot Massage in shifts, as it were. Yep, it’s official: I’ve lost my happy. The prospect of sexually stimulating someone I’ve just met is already pretty far outside my comfort zone, but when you add the fact that a dude who is roughly my parents’ age will be watching, I start feeling like this bus is headed out there where the dwarves in tutus chase after the masked ponies.

There’s a tennis-match hush as Antonio and I scan each other’s faces: What’s it gonna be? Antonio is the first to speak: Yeah, this is weird, but he’s in. Which means that if I bow out, then I, a thirtysomething rock musician/artist/oddball, will have been out-wilded by a man who gets two dollars off the Belgian Waffle Slam at Denny’s.

Screw it. Charles is right: Normal sucks.

After a surprisingly comfortable conversation over a meal at the Boulder Creek Brewery (“The way the veins stand out in your neck is really interesting,” Antonio tells Grace admiringly), the three of us repair to Antonio’s plush three-bedroom villa by the golf course. As Grace bathes, Antonio and I helplessly scan the bedroom for accoutrements to help turn the room into a temple worthy of a Goddess. Destiny isn’t on our side here: Because of time constraints and other limitations of this three-person setup, neither of us has had a chance to go to the store for room adornments such as rose petals or incense. Is there a handkerchief we could throw over the lamp to dim the light a little? Maybe a CD of some soft music? Finally admitting defeat, we stand near the doorway, absurdly making small talk about golf as we await the return of the woman we’re about to take turns pleasuring. The phrase “How did I get here?” doesn’t even come close.

We don’t need to go into detail about all of the evening’s activities. Some things are a little too explicit even for an article about G-spots and vagina puppets. Suffice to say that everyone present is respectful and cordial, and the experience of helping bring Grace to bliss is actually fairly moving—which is really saying something, considering that this three’s-a-crowd state of affairs has made for a scene so strange that my mind is going to need a chiropractic adjustment afterward. It’s impossible to imagine tomorrow’s festivities being anywhere near as memorable as this.

Then again, some things are beyond imagination.

10 a.m. Sunday

Sunday begins with a group tell-all of last night’s adventures. The overwhelming majority of participants have experienced unforgettably beautiful rhapsodies of rapture. Several couples shed tears of joy.

Two women cry for different reasons, however: Their Sacred Spot Massages have triggered painful emotions. As Leah explains, “It’s the Sacred Spot that holds all the emotional qualities: Any trauma, any crisis, any bliss, all get stored in the cellular memories.”

In other news, Charles and Leah inform the group that this evening, the guys will be doing some receiving of their own: The women will not only treat them to some exotic wand-fondling, but also dare them to accept a finger in what one student calls “the Chocolate Chakra.”

Last night, a three-way involving another man, and now an experiment in guy-necology, I think to myself. Is Tantra trying to turn me gay? I have no problem with anyone, straight or gay, who feels otherwise, but I have to be honest: My own preference is for my backside to remain an Exit Only zone.

The morning class ends, and I shuffle off to have lunch with some singles, this time at Ironwood’s. (Man, why do all these Boulder Creek restaurants have such Tantra-appropriate names?) Angelica, an attractive, middle-aged lawyer/attorney-mediator from Santa Cruz with whom I connected on Friday evening, stops me at the door. “Are you going to be around tonight for the closing ritual?” she asks.

“Sure.”

With a hint of a mischievous smile, she shoots back, “Just checkin’,” and disappears into the crowd.



See Spot Hide

Leah’s gyrations on Friday night might have been spicy, but this evening, she and Charles raise the bar by demonstrating some elegant sexual positions. Technically, Alchin and Muir are sticking to their “no explicit sexual contact” rule, but let’s not kid ourselves here—these naughty kids are making love with their clothes on.

Like last night, Charles takes the men to his house. This time the roles are reversed: While Leah teaches the ladies the various secret handshakes they’ll be using to please the men in tonight’s home play assignment, Muir instructs the guys on how to receive. Part of this, of course, involves the intimidating Sacred Spot Massage for males. Charles asks us to try to open our minds (etc.) to this part of the ritual: Not only might untold pleasure be waiting for us in this forbidden zone, but because the male Sacred Spot holds a great deal of tension from survival anxiety and other such “first-chakra” issues, having it massaged can help the recipient become literally less “tight-assed” and thus more lighthearted.

According to Muir, this practice also greatly minimizes risks of cancer and/or enlargement of the prostate. What’s more, by putting himself in a position of vulnerability, the man gains a far better understanding of what females go through during sex, their fears about rushing into intercourse, etc. Gotta admit, Charles talks a mean game.

When the men rejoin the women for the puja that will bring the seminar to a close, Angelica immediately asks if I’d like to be her ritual partner this evening. Looks like the excitement isn’t over yet.

The grand finale of the seminar commences. The men form a ring around an inner circle of women, and Charles informs us that we are now letting go of the past and stepping into our new lives of joy and contentment. One by one, the women in the inner circle pair off with the men.

Ember, a fiery-haired tigress from Sacramento, stands before me, her face an uncanny composite of feminine softness and kickass Amazon power. As Charles instructs the men to tell the women with their eyes how incredible they are, I lean toward her a little, making sure she can’t shrug off the message I’m about to send her, and broadcast, I’m not just going through the motions here. You. Are. Fucking. Amazing. A dam bursts behind her face. Tears pour from her eyes. The message has been received. My eyes, too, glaze with tears, mirroring hers.

Now I’m face-to-face with a blonde Russian bombshell named Valentina. For the first time, I become aware of something I’d apparently been too dazzled by this woman’s good looks to fully appreciate: She is stunningly, mind-blowingly beautiful. I tend to be mistrustful of ridiculously pretty women, expecting to find ugliness behind the mask of beauty, but this woman’s sleek gorgeousness reveals itself now as the physical manifestation of divinity itself.

An elder named Rosemary peers into me unwaveringly as I place healing hands over her heart. Etched on her face are tales of moonlit forest gatherings; bonfires on star-haunted beaches; deep loss giving way to calm surrender.

Charles has the men and women sit facing one another, hand-in-hand, and lean toward each other until our partner’s eyes appear to be a single eye on his/her forehead. Marina, my partner for this exercise, morphs into a Cyclops before my eyes. The illusion is truly freaky. When Marina makes a tweaked face that perfectly expresses the weirdness of the effect, we both get a fatal case of “church laugh,” fighting with all our warriorhood to stifle our hysterics.

I stand face-to-face with goddess after goddess, seeing each one’s true beauty and strength as never before. Once the puja is complete, Charles and Leah invite us to sit on the floor and scooch in close. Laughter abounds as our hosts say their farewells.

“I understand there may be an article,” Charles says.

“There will be,” I assure him and the crowd.

Several voices ring out:

“No names!”

The participants disperse to gather their things, make dates and exchange contact information. As I’m getting my stuff, Marina, who cried while I held her at yesterday’s puja, approaches me to explain the reason for her tears: This was the first time in three years that a man has deeply embraced her without wanting anything from her.

As I hug Grace goodbye, she suggests that I type my article with my right hand while drawing energy from a yoni with my left, the better to charge my writing with Tantric juju. As it began, the workshop ends with laughter.

Happy Ending

Driving away from the seminar, I have a gut feeling—no, a knowing—that my learning has just begun. Tantra has chosen me. Bliss and adventure have chosen me. After years of dabbling, I’m about to be initiated as an honest-to-Goddess Tantra Man.

After stopping at my place to freshen up and drop a few things off, I give the dude in the mirror a quick once-over. “OK, let’s get going, Tantra Man,” I think to myself. I head to Angelica’s place, where we enjoy a lavish dinner. She then leads me up the stairs, where I bathe by candlelight as she prepares her room for our ritual. My body fills with the holy hum of erotic electricity. It knows something special is happening.

Angelica summons me to her bedroom, where a single candle burns. A bed covered with plush pillows is surrounded on all sides by treats for us to enjoy while we celebrate: fine wine, dried fruit, mineral water, cocoanut chocolate.

What follows is beautiful and sweet and unspeakably delightful and hilarious and sumptuous and sacred, and for the six and a half hours that this woman and I play together, we are in love. I call God’s name so many times, you’d think I was in some kind of sex church… which I am. “You are a GENIUS!” I cry out as Angelica gives to me in ways that make life, with all its pain and difficulty, extremely worthwhile.

As for this business about the male Sacred Spot… well, if there’s any of that to be had—and I’m not saying there is—then I suppose this is what I’d have to say about it: It’s nowhere near as painful as I’d feared, and I can certainly see its therapeutic value, but it doesn’t feel any more sexual to me than a bowel movement… which, in case you were wondering, I do not find sexual.

Things start getting hot when Angelica and I are spooning to close the ritual, and it couldn’t be clearer that the Goddess is feeling frisky. My gratitude has put me in a very giving mood, so I make it known that I’m more than happy to reciprocate her gift, if she will so allow.

“We shouldn’t,” she says, not altogether convincingly. “Charles said if we’re tempted to do that, we should set a date for another time, because tonight’s ritual is all about helping you learn to receive without feeling that you have to give back.”

“I have found an escape clause!” I retort to the attorney with mock seriousness. I proceed to plead my case to the Cosmic Judge: What would please me most is to please this woman, so the best way for her to honor me is to let me honor her, Your Honor. Besides, it was Sunday when we started the ritual, and now it’s Monday, so technically this is a different date.

The logic checks out, at least to the dopamine-engulfed mind. A new Sacred Spot Massage rite begins, and in what can accurately be called no-time, Angelica is howling and writhing in a manner more commonly associated with exorcisms than with sex. Her wails are of such loudness and intensity that at times I honestly wonder if she is screaming in agony. But suffering this is not—it is ecstasy of a greater depth and duration than most people dream possible.

Blissed to high heaven, we collapse together in a pile of loose, oiled-up limbs and tangled hair. “The next time somebody makes a lawyer joke, I’m setting him straight,” I say, giving her neck a little kiss.

Smiling sweetly, Angelica runs her finger across some scratch marks she’s made on my back. “You know what I wrote on your back?” she asks, then giggles and rests her chin on my shoulder. “Tantra Man.”
American Dream
 
Posts: 19946
Joined: Sat Sep 15, 2007 4:56 pm
Location: Planet Earth
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue May 28, 2013 6:28 pm

http://www.techgnosis.com/index_paisley.html

The Paisley Gate:

Tantric Psychedelia


by Erik Davis

This piece appears in Zig Zag Zen: Buddhism and Psychedelics (Chronicle Books, 2002)



I first visited Green Gulch Farms on a sunny Sunday in the fall of 1995. A group of students were sitting beneath the alien rows of eucalyptus trees, talking casually with Tenshin Reb Anderson, then abbot of the San Francisco Zen Center. Jerry Garcia had recently died, and at one point in the conversation, a blond, fortysomething woman asked Anderson, in all seriousness, whether Garcia was a bodhisattva.

Myself I would have failed this particular Marin County koan. But not Anderson, who answered the question promptly and without condescension. He first described the Buddhist idea of protectors: beings who can be said to encircle and guard the dharma without being entirely within the fold. Presumably, Anderson was taking inspiration from the dharmapalas of Tibetan Buddhism, especially the lokapalas: ferocious local spirits who swore allegiance to the Buddha-way only after being magically subjugated by the tantric missionary and wizard Padmasambhava. Some of these shamanic entities are even said to not fully accept the Buddha's teaching; though integrated within Tibetan Buddhism, they retain an intense liminality, or "in-betweenness". And as the recent controversy over the protector spirit Dorje Shugden makes clear, one monk's manifestation of Manjushri can be another monk's blood-thirsty demon.
In any case, Anderson's response was brilliant. Without castigating whatever visionary and communal ecstasy Deadheads managed to extract from their loopy scene, Anderson established an open border between Garcia and the dharma, at once separating the two while acknowledging their connection -- a connection which, in the Bay Area anyway, is as local as a lokopala. But though American Zen and the Grateful Dead have both served as major attractions in northern California's spiritual carnival, the abbot also needed to draw the line. On the far side of this line lay drugs, because drugs, Anderson made clear, were definitely not the Buddha way.

Anderson did not name the drugs, which was just as well, as the day was growing short and the Dead's curriculum vitae is long. Garcia's appetite for heroin and freebase was at times prodigious, and few would make an argument for the enlightening nature of these substances. But in the larger context of the Grateful Dead experience, "drugs" means psychedelics -- the LSD, mescaline, peyote, mushrooms, and other compounds that transformed the Dead's cowboy jazz into the occasion for Dionysian romps in the electric bardo. In Anderson's analogy, then, psychedelics correspond to the unassimilable shamanic elements of Tibetan folk magic, to those pre-Buddhist beliefs and practices, Bon-po or not, that remain outside the circle of dharma they nonetheless helped shape.

Leaving the Grateful Dead aside, I'd like to suggest that the overlap between American psychedelic culture and American Buddhism is roughly analogous to the liminal zone inhabited by the less sublime dharmapalas. The analogy works both historically and, if you will, institutionally. On top of providing an imaginative slant on the significant historical links between American Buddhism and psychedelics in the 1960s and 70s, the tantric tension between local demons and dharma protectors also helps us understand how some contemporary American Buddhists grapple with the controversial, even heretical specter of psychedelic spirituality. When Tibetan Buddhists engaged the fierce and sorcerous entities of the pre-Buddhist mindscape, they faced the same sort of problem that greets American Buddhists attempting to account for the convulsively magic molecules in their midst: how to simultaneously honor and vanquish, integrate and control.

The grizzled bearded visage of "Mahajerry" tells us something right off the bat: the question of psychedelics and American Buddhism remains intimately bound up with the collective spiritual narrative of one particular generation of Americans. Though American Buddhism sprouted from seeds planted long before the emergence of "the 60s", the dharma rode to relative prominence on the same countercultural wave of mind-expansion that thrust Timothy Leary into the limelight. Indeed, if there had been no Pranksters, no acid tests, no "instant nirvana," it is hard to imagine that places like Green Gulch would exist at all. Buddhism in American first hit its stride in the context of countercultural spirituality, and it is simply impossible to understand countercultural spirituality without taking psychedelics into account. Indeed, such understanding is probably impossible without taking psychedelics, period.

The legitimacy of psychedelic spirituality is a vexed question, especially given the ideas of authenticity and illusion that play such a pivotal role in the spiritual assessment of drugs. Anthropologically speaking, though, its hard not to see the question of legitimacy as anything other than a mechanism of cultural power through which religious institutions and lineages define and police their borders. (In this sense, religious discourse surrounding drugs is similar to those surrounding food and sex.) As we now know, psychedelic substances, not to mention other psychoactive drugs, have played a profound role in the history of the human spirit. We may never know what materials composed the soma praised in the Vedas or the punch that gave the Eleusinian Mysteries their mystical zap, but its a pretty safe bet that something more than watery oatmeal was being quaffed. Psychoactive plants are even more fundamentally linked to those ancient indigenous practices we rather loosely describe as "shamanism." The religious culture of pre-Buddhist Tibet, for example, was part of a huge shamanic complex that stretched throughout Eurasia and included, in its more northern stretches at least, the ritual use of the psychedelic mushroom Amanita muscaria.

In any case, psychoactive drugs must be featured prominently in any catalog of what Mircea Eliade called humanity's "technologies of ecstasy" -- a tool-kit of altered states production that includes dancing, drumming, fasting, fucking, and physical ordeal. But in the 1960s, in a culture that has swept its mystical and ecstatic traditions under the moldering carpet of mainline Christianity, there was little to no context for the experiences such technologies helped produce. While one can certainly explore psychedelic space as a "modernist", looking to art and science for models, many people found that only mystical language and occult images could frame their chemical illuminations. Many Westerners turned, in particular, to Eastern religion, partly because the Orient has long been an imaginal zone where Westerners scamper to when they want to escape the prison of scientific materialism. The "Eastern turn" also makes phenomenological sense. LSD could send serpentine energy shooting up your spine, or thrust you into apocalyptic mandalas, or vibrate the world into an energetic void. At the same time, drugs could also unveil the simple, immanent "Zen" of the ordinary world: a leaf, a breeze, or, as in Huxley's famous mescaline tale in _Doors of Perception_, a fold in one's trousers.

Drugs and dharma were themselves only a few of the ingredients in a heretical countercultural stew that included marijuana, free love, Tarot cards, street protests, long hair, anarchism, the I Ching, electric guitars, an active press, Carlos Castaneda, and Hindu iconography. From the perspective of serious Western Buddhists with Eastern teachers, not to mention the roshis and lamas who themselves arrived in the 1960s and 70s in order to found institutions, the freak scene must have seemed, in its eclectic mania, almost as wild and fierce as Tibet seemed to the Indian missionaries of the 8th century. In a sense, the counterculture was America's own fractured shamanism, seething with untamed energies and magical phantasms. By taking root within this intensely vibrant culture, the Western dharma was able to make the transition from a marginal pursuit of intellectuals and cultural mavericks to the influential if constrained mass phenomenon it is today. While those roots may have been intoxicant-free, the soil they found was psychedelic, and its peculiar nutrients fundamentally shaped the blooms to come.

For one thing, Buddhism owed many of its recruits to the widespread fascination with altered states of consciousness -- a fascination that was largely sparked, if not fueled, by drugs. Simply put, psychedelics gave people a taste for the excitement, power, anxiety, insight, and joy of altered states of consciousness. On an even more basic level, drugs also encouraged people to explore their own immediate experience, and to recognize that heaven and hell were functions of their own minds. Many Westerners were drawn to Buddhism because it too offered a "hands on" dimension lacking in Christianity, one that also loosely accorded with the modern "scientific" temperament that drugs, in their own way, subtly reinforced. This democratic turn towards direct experience became one of the hallmarks of countercultural spirituality, just as it became a hallmark of American Buddhism. The notion that samadhi was available to all, that everyone possessed something like the Buddha-mind, was emphasized by the universal action of the Sandoz molecule. "Have you ever been experienced?" Hendrix asked. If not, why not?

Once blown, many Western minds were far more likely to put up with alien rituals and grueling disciplines that promised even deeper and subtler experiences. The notion of practice -- perhaps the richest and most multivalent term in American Buddhism -- is crucial here. One basic meaning of practice is technique: one does not believe, one acts (or, perhaps more accurately, "action happens"). In other words, one adopts a technique, an internalized technology or a psycho-behavioral recipe, and explores the results. Though the act of swallowing a sugar cube is a pretty rinky-dink operation compared to the rigor and depth of zazen or hatha yoga, psychedelics did teach people that altered states, even refined ones, could be accessed through technologies of perception.

Indeed, LSD was only one device in the counterculture's ever-expanding occult tool kit, which included divination systems like tarot cards and the I Ching, biofeedback devices and floatation tanks, as well as a variety of internal and physical disciplines: breathwork, t'ai chi, massage, pranayama, veganism, Kriya yoga. Given the unprecedented technological experience of the baby boom generation, it's not surprising that they developed the conviction that technique, in some form, was integral to the process of transformation and insight. Whether the technology was external or internal was less important -- was an acid test, with its feedback systems, light shows, and communal chemistry, inside or out? LSD helped insure that the Eliadean metaphor of spiritual practices as "inner technologies" would find its way into the lexicon of countercultural spirituality, so much so that it appears in the writings of a serious Buddhist scholar like Robert Thurman.

The problem with the metaphor of technology is that technologies generally encourage a dualistic viewpoint, while mature practice erodes the perception that there is a doer using a tool to pursue a goal. This was an important lesson for American Buddhists during the freak years, when the goals were cosmic. In those idealistic times, there was a veritable obsession with the achievement of enlightenment experiences -- an obsession that may have owed much of its ferocity to expectations first laid down by drugs. Over the decades, the emphasis has shifted away from such fierce pursuits, and many teachers go out of their way to deflate the excitement surrounding powerful meditation experiences. Indeed, I suspect that the hostility that some contemporary Buddhists express towards psychedelics conceals an anxiety that their practice remains tainted, on some level, with the desire to get high. But this is an understandable desire -- it's hard to say how many people would continue the practice over the years if they didn't occasionally "get the goods," whether on the pillow or on drugs.

But psychedelics don't just get people high. Like literal acid, they work to empty, on both individual and social levels, the apparently solid substance of conventional reality -- so-called common sense. Regardless of the otherworldly visions drugs can bestow, the deeper psychedelic message concerned the relativity of thought and perception -- a "philosophical" insight that drugs reveal directly through the operation of your own nervous system. Unfortunately, as Nietzsche saw with a prophet's eye, relativity is only a stone's throw away from nihilism. Strong psychedelics gave people a glimpse of emptiness, but while the void could be glittering at its peak, it could feel like a bottomless pit the morning after. The ease with which so many psychedelic users sank into cynicism, mental instability, and addiction to more insidious drugs shows that psychedelics themselves do nothing to build the contexts of meaning and spiritual aspiration necessary to prevent such ecstatic technologies from becoming hollow and even destructive mechanisms. Some of the new religious movements of the 1970s -- like the Jesus Freaks -- reacted against the druggy void with a new fundamentalism. But the dharma -- whose full-frontal embrace of sunyata is coupled with a compassionate rejection of nihilism -- seemed unusually poised to answer the problems posed by a stark psychedelic confrontation with the ultimate relativity and provisional nature of all phenomenal experience.

So how do we express and characterize the relationship between psychedelics and dharma practice? The conventional answer, offered by many once-tripping Buddhists, is that drugs "open the door." Without much work or knowledge on the part of the user, psychedelics can crack open consensus reality, expand identity beyond the confines of the conventional self, induce ego-death, and unveil the connection between mind and the totality of the real. However "inauthentic" these experiences may be judged to be, many people respond to them by turning to Eastern practice in order to extend, comprehend, and deepen their insights. Once their practice has stabilized and opened up, many of these people abandon drugs as needless or even harmful distractions. In this view, spiritual practice becomes something like the lift-off of Apollo 11. Drugs point you towards the moon of enlightenment, and somewhat violently thrust you away from the gravity of consensus reality. Having done so, they can then be abandoned like the early stages of a rocket. Or as Alan Watts quipped, "Once you get the message, hang up the phone."

Here psychedelics, once again, play the role of a liminal technology. That is, like a doorway or a telephone, they stand in-betwixt and in-between, shuttling mind over a threshold. However, while the image of door-opener certainly jibes with many people's life experiences, it also serves to cordon off and subtly undermine the full force of psychedelic experience -- not to mention their ongoing potential for insight. In other words, once drugs become nothing but expendable tools, the experiences they help provide (with more than a little help from the mind) can be ignored without being wholeheartedly denied. In Zen terms, they can be dispensed with as nothing more than "makyo."

But what happens when serious practitioners continue to follow what Dale Pendell calls "the poison path"? What happens when you open the door and don't shut it tightly behind you? Here is where the real controversy begins. No-one's logging any numbers, but I suspect that a healthy chunk of self-identified practicing American Buddhists keep at least occasional dates with the writhing, world-rending void lurking in the heart of psychedelic hyperspace. But I also suspect that, if asked to render judgment on such activities, most dharma teachers would deliver a fat thumbs down. Indeed, psychedelic spirituality may well be the only real heresy in American Buddhism (except for maybe voting Republican). Heresy, though, is a Western concept, the stuff of witch burnings and gnostic cults. And though serious psychedelic culture certainly has its gnostic aspects, in the context of American Buddhism, it is perhaps best described as a kind of tantra -- a crude and scandalous one for sure, but homegrown at least, arising from our "native" tradition of countercultural craziness.

Given the generally cheesy spectacle of American neo-tantric sexology, I want to emphasize that I am not claiming that psychedelics have much of anything to do with authentic Asian tantra, an immensely rich and complex tradition about which I have only a scattering of book learning. Nonetheless, in the spirit of productive analogies rather than proclamations of metaphysical truth, I'd like to suggest a number of intriguing parallels. The most obvious one is secrecy. Despite their crucial role in the propagation of American Buddhism, psychedelics are basically not the stuff of dharma talks, or Shambhala books, or Tricycle articles. Discussions occur within the context of sangha and teacher-student relationships, but only selectively and probably not very often at all. One reason for this secrecy derives from another similarity: as with the panca-tattva practices of "left-handed" tantric adepts, who, among other things, ritually consume booze, fish, and meat, the materials of psychedelic Buddhism are socially unsanctioned -- literally, "against the law." In fact, the condemnation that surrounds psychedelics may actually lend them some of their esoteric power, just as the negative social mores surrounding meat, alcohol, and sexual congress in traditional India contribute a certain antinomian buzz to the feistier tantric practices.

The connection between psychedelics and tantra goes beyond social practices, into the heart of esoteric perception. This material is difficult to describe, but one could say for starters that psychedelics usher the bodymind into a magical, liminal zone that unfolds between the consensual sensory world and the worlds depicted in the different languages of dream, art, and high-octane metaphysics. Within this "bardo logic," memories, ideas, and images multiply and pulse like hieroglyphic sigils, suggesting patterns of association and hidden resonances that voyagers often take -- or mistake -- for revelations. But the real object of revelation is the mind itself -- not simply as a source of meaning, or linguistic categories, but as an organic machine of perception, a machine that can be tweaked. Simply put, psychedelics present the imagination, and by "imagination" I don't simply mean the source of our hazy daydreams or visionary flights, but the synthetic power that Kant posited as the generally unconscious mechanism through which our basic conceptual faculties construct the world of space-time.

The status of the imagination in Buddhism is, to put it mildly, ambivalent. On the one hand, the imagination is often treated as a synonym for avidya -- it is the imagination that mistakes the rope of reality for the frightening (or seductive) serpent. The very literary form of the earliest Buddhist texts -- their dryness, repetition, and lack of flavor -- argues that the desiccation of the imagination was a goal of practice. On the other hand, many Mahayana sutras are brimming with the materials of "fantasy": galaxies of bodhisattvas, infinite garlands of wish-fulfilling gems, "clouds of spheres of light the color of the curl of hair between the Buddha's eyebrows." All this can seem very familiar. Indeed, I have not come across a canonical religious text that can approach the psychedelic majesty of the Avatamsaka Sutra, whose infinite details and ceaseless lists captures both the adamantine excess and fractal multiplicity of deep psychedelia.

The literary function of such apparently "imaginative" materials are of course debatable. Are they glimpses of sambhogakaya, seductive folk material, depictions of literal powers, allegories of wisdom? Whatever its function in sutra, however, the work of the esoteric imagination in tantra is central, even on the most literal level of visualization. For the generation stages of tantra, during which deities and their associated mandalas are constructed with the inner eye, the merely individual imagination is used a gateway, an engine to tame and train for the powerful perceptions of tantric reality. Through diligence, conduct, and ritual, the imagination itself is alchemically transformed, and the completion stages actualize, according to traditional accounts, what had only previously been imagined. Psychedelics are generally too chaotic and willful for this kind of controlled work; nonetheless, serious psychonauts will often encounter feelings, images, and pocket universes with an intensely tantric flavor. And why not? If one buys into tantric accounts of the subtle body, with its nadis and chakras and winds, then it is not too tough to imagine that, just as physical practices like hatha yoga, mantra, and tummo can stir up the energies of transformed perception, so might swarms of molecules swimming in the neural bath of the brain. Certainly it is the case that psychonauts who also practice yoga, tai chi, and visualization often find their work reshaping the phenomenology of their trips.

Of course, even if drugs trigger actual changes in the esoteric bodymind, they may be quite harmful, even demonic -- a fear immortalized in the notorious claim that drugs somehow put "holes in your astral body." As David Gordon White makes clear, however, medieval tantrics were not above ingesting alchemical elixirs, even as renegade sadhus ingest hashish and even jimson weed today. It is hard to imagine that if LSD, peyote, or DMT existed in ancient India, these substances would not have been used by at least some folks who conceived of their path as tantra. Despite the thoroughly integrated example of Vajrayana in Tibet, the religious temperament of tantra suggests that some of its practitioners will almost inevitably stray towards heterodoxy; its extreme wings will adapt extreme technologies, dangerous or not. Representatives of orthodoxy may argue that such activities represents degenerate tantra, and they may well be right. But technology is about nothing if it is not about speed, and tantra is the lightning path, appropriate for a time of waning Dharma. Perhaps psychedelics are the greased lightning appropriate for an even more degenerate West, when only the philosophy of a Malcolm X makes sense -- by any means necessary.

One red herring in the psychedelic debate is the rejoinder that drugs are artificial and cannot provide "authentic" spiritual experiences. Leaving aside the reverse spiritual materialism of this argument (i.e., that there are some productions of mind that we can legitimately embrace as authentic spiritual experiences), there is the evident fact that psychedelics can produce something like spiritual or visionary experience. In other words, we can look at them as simulators. The use of the individual's imagination in the generation stages of tantra, during which images, colors, and processes are constructed which only later become actualized, alerts us to the productive work that can be done by staging "run-throughs" of later, more profound experiences.

The most profound experience that lies ahead of most of us is death. Given the scandalous liberties I've already taken, I don't want to draw too tight an analogy here, but the ultimate object of tantric simulation is the dying process: the loss of the elements, the experience of the clear light, and the bardo. Similarly, the most ferociously meaningful psychedelic experiences tend to be those in which something like dying seems to occur. These experiences can be so powerful that, even if some kernel of us knows that we are on drugs, they rip "us" down to the bones. (The nature of the witnessing consciousness that undergoes intense psychedelic experiences is one of the koans of drugs). Even if the trip itself does not resemble the actual dying process -- and given the dizzying range of psychedelic experiences across both substances and minds, I suspect it doesn't -- it may be the closest most of us come to having the world snatched away and replaced with an exhilarating, terrifying, and blissful realm of deep cosmic mind. From this perspective, drugs can be seen as flight simulators for the Dharma; certain substances, including ketamine, ayahuasca and 5MEO-DMT, seem to lend themselves particularly well to this kind of work.

And it is work. Psychedelics can be as grueling, frightening, and anxious as any sesshin. Moreover, they offer any number of yawning traps for the spiritually inclined experimenter, and part of the kind and grizzled wisdom radiated by some longtime aficionados arises from avoiding those traps. One of these is to cling to the visions, to interpret the images or narratives or self-models that arise as being messages from some being or deeper plane of reality. Besides representing a literalizing of the imagination -- the sin of idolatry, if you will -- this grasping overlooks the site of much of the real work. The visions are not the point. The point is how "you" change in relationship to your experience, both inside it and out -- phenomenologically, ethically, and aesthetically. There is no revelation but your own experience. And what is this experience? Submission to change, and the absolute truth of impermanence. After all, the altered states pass, obvious products of changing causes and conditions -- in this case, eminently material ones.

Recognizing impermanence is a crucial lesson for any spiritual paths that involves altered states of consciousness, since the temptation to reify and cling to realizations, visions, and insights is so overwhelming. This temptation leads to "religion" in the bad sense of the term, and it is one that Buddhism, to its everlasting credit, goes out of its way to undermine. One of the lessons dealt by psychedelics, at least for mature aficionados, is that they disenchant the very exalted states they also introduce to the psyche . That is, not only do drugs show that such states can be generated by swallowing a pill or insufflating some noxious powder, but they invariably snatch those states away as they are metabolized and flushed from the body. They are always and evidently upaya, or "means." In contrast, the material or contingent aspect of purely "spiritual" altered states of consciousness are not always so obvious, making the temptation to hold onto those states and experiences as revelations all the greater. Indeed, drugs may also have something to say to these apparently non-technological states of consciousness that play such a profound role in deep meditation, reminding us that they do arise from causes and conditions that are material as well as karmic. In fact, drugs may encourage us to sap the illusion of "essence" from all states of consciousness -- not just this serotonin trance we take for ordinary reality, but for even the most legitimate mystical experiences. And yet the powerful phenomenology of drugs argues that we would be foolish to take these material causes as the only reality.

The dark side of drugs goes without saying (if only because it is said so much). One does not need to be a genius, or even a psychologist, to understand how easily drugs can amplify delusion, disassociation, and spiritual materialism, let alone feed into patterns of behavior and consumption that lead ever further away from the Dharma. Even if the real horrors are avoided, I suspect that anything more than occasional use of all but the most sacred medicines does not help much in the long run. From the perspective of an established meditation practice, drugs can come to seem quite crude, even absurd, their once awe-inspiring dynamics revealing ever more mechanical, repetitive and confusing effects. Nonetheless, at this point in the history of the spirit, spiritual practice and the psychedelic path are perhaps most fruitfully considered as distinct paths. Just as therapy is perhaps best seen as a complement of Dharma, sharing elements but also diverging somewhat in both goals and results, so might psychedelics be seen as a kind of shadow practice, with its own peaks and pitfalls -- again, like the bon-po side of Tibetan Buddhism, always a little dodgy, a bit too earthy and coarse.

And it is for this reason that psychedelic Buddhism remains a marginal subject, buried beneath the far more established narrative of psychedelics as a door-opener. This narrative is simpler to accept, not only because it takes the heat of the present moment, but accords so well with the larger Buddhist boomer narrative, a narrative which still dominates the American Dharma.

You know the basic tale: the 60s were a crazy time of collective and individual experiments, including the copious consumption of mind-bending drugs. The fascination with altered states led some to the deeper rewards of Eastern practice, which many embraced with radical, even revolutionary intensity. But the 1970s and 80s brought various forms of disillusionment: cult-like scenes, sex and money scandals, and the erosion of naive expectations surrounding spiritual attainment. While continuing to refine their commitment to the Dharma, many practitioners embraced more conventional careers, married and spawned, and became increasingly integrated and identified with mainstream society. Meanwhile, previously uninterested, largely liberal boomers began to turn to pop Dharma as a path of healing rather than a means of probing the fringes of the mind. Today, as the gray hair thickens and bodies starts to creak, American Buddhism has become a rather conventional affair, especially when compared to the days of Trungpa, early Tassajara, and Be Here Now. The popular focus has shifted from the great doubt to the gentle heart, from fierce aspiration to everyday integration. Jack Kornfield says it all in the title of his recent book: After the Ecstasy, the Laundry.

There is nothing wrong with this story, reflecting as it does the genuine experience of a generation growing out of its unprecedented narcissism while simultaneously shaping a mass American vessel for the Dharma. But it inevitably marginalizes, if not denies, the crazy wisdom of psychedelia. In so doing, Buddhist boomers put themselves in a curious position, especially regarding generational transmission. Because even if psychedelic spirituality is a youthful folly, such folly may be necessary, at least for some Americans. Are we to suppose that the doors of perception are somehow easier for younger generations to open than they were for children of the 1950s? If so, why? In rejecting (or more frequently, ignoring) psychedelia, Buddhist boomers find themselves in a similar position to middle-aged ex-heads who pressure their children away from drugs, and justify their decision through the notion that "things were different then."

I can say this as a being, born in the summer of love, whose teenage years were largely spent tuning into Southern California's lingering freak vibes. For me, the I Ching, psychedelics, Dead shows, anarcho-leftism, and meditation (or "meditation") were all part of one countercultural package of hedonic pop mysticism. Though I make no claims for the lasting value of my teenage experiments, they certainly set me up for a more "authentic" contact with the Dharma in the my mid-20s, when I was ready to take on the more sobering kit-and-kaboodle of vows, grueling retreats, and the four noble truths. In this way, psychedelic culture did serve to "protect" the Dharma for me, providing me with a host of superficial triggers that were only fired off later, when I encountered the "real deal." For long before an American Gelugpa monk slipped me a copy of Tsongkhapa in India, a text which simply blew my mind, I had already seen the scary bodhisattva grin of Mahajerry beaming down from the stage, urging me to wake up and find out that I was the eyes of the world.
American Dream
 
Posts: 19946
Joined: Sat Sep 15, 2007 4:56 pm
Location: Planet Earth
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue May 28, 2013 6:33 pm

American Dream
 
Posts: 19946
Joined: Sat Sep 15, 2007 4:56 pm
Location: Planet Earth
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue May 28, 2013 8:27 pm

Elationship Love Spells for Beauty & Truth Lab Researchers

(excerpted from the revised and expanded edition of Pronoia Is the Antidote for Paranoia)

Are you in quest of a Soul Friend or a Freaky Consort? A Wild Confidante or a Fuck Buddy? A Master of Curiosity who listens better than anyone ever or a Lucid Dreamer with whom you can practice the Art of Liberation?

Then steal these ads. The come-ons below have been designed by the Beauty and Truth Lab's rapturists to attract allies who are committed to the art of compassionate lust and blasphemous reverence. If you're a Crafty Optimist or Mystical Activist or Ceremonial Teaser who aspires to put the elation back in relationship, you're invited to plagiarize any part of these for your own use.


Image
_________________________________________________

MY EYES REMIND YOU WHERE YOU CAME FROM
Uncork me, angel. Unfurl me. Release me and restore me and unleash me. Not because I can't do it myself. Not because I'm just another narcissism-addict jonesing for a quick fix. On the contrary. I'm the most self-sufficient self-starter I've ever met. It's from my position of strength that I aspire to whip up spectacular synergies in tandem with your holy rolling reverberations. So keep in mind that I'm here to uncork you and unfurl you and release you and restore you and unleash you, too. That's the art of the game that stretches out before us in all directions. That's the beauty of the gritty reality that's disguised as a glittery fantasy. As you bless my risks and massage my unconsciousness and save my soul, I'll always vice your versa. P.S. My last fortune cookie said, "You need nothing and want everything."
_________________________________________________

POLYAMOROUS MONOGAMY
You might say I'm catagoraphobic. I hate getting stuffed into pigeonholes. I run the other way when people try to tell me who I am. So don't try to figure me out. Just enjoy me. Or maybe I should say just enjoy us. There are so many different facets to my personality that monogamy with me will feel like a promiscuous feast to you. I'm a socialist libertarian and a pacifist warrior. I'm an atheistic lover of many gods, a streetwise thaumaturge with stuffed animals on my Qabalistic altar, and a humble megalomaniac who loves to perform missions of mercy. Always both and yet neither. And what about you? Just to let you know, I love architects who moonlight as smugglers of illegal flowers. I respect vegetarians who sneak pork chops now and then. I admire ex-druggies who get sober with the same fanaticism they once devoted to their addictions. Get the picture? My spirit thrives when nothing and no one are exactly what they seem. Here's the key to our happiness: As long as we give up our control fantasies, we'll always get what we want.
_________________________________________________


More at: http://www.freewillastrology.com/beauty ... n277.shtml
American Dream
 
Posts: 19946
Joined: Sat Sep 15, 2007 4:56 pm
Location: Planet Earth
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue May 28, 2013 8:35 pm

American Dream
 
Posts: 19946
Joined: Sat Sep 15, 2007 4:56 pm
Location: Planet Earth
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby Hammer of Los » Tue May 28, 2013 8:42 pm

...

Nameless dao predate bon po.

...
Hammer of Los
 
Posts: 3309
Joined: Sat Dec 23, 2006 4:48 pm
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue May 28, 2013 10:59 pm

Dr. Bender Discovers LSD

In 1955 and1956, Dr [Lauretta]. Bender began hearing glowing accounts about the potential of LSD for producing remarkable results in children suffering mental disorders, including autism and schizophrenia. Bender's earlier work with electroshock therapy had brought her into contact with several other prominent physicians who, at the time, were covert contractors with the CIA's MK/ULTRA and Artichoke projects. Primary among these physicians were Drs. Harold A. Abramson, Paul Hoch, James B. Cattell, Joel Elkes, Max Fink, Harris Isbell and Alfred Hubbard. Some of these names may be familiar to readers. Dr. Abramson, a noted allergist who surreptitiously worked for both the US Army and CIA since the late 1940s, was the physician Frank Olson was taken to see, shortly before his murder in New York City in November 1953. About a year earlier, Drs. Hoch and Cattell were responsible for injecting unwitting New York State Psychiatric Institute patient Harold Blauer with a massive dose of mescaline that killed him. Dr. Elkes was one of the earliest physicians in Europe to experiment with LSD, having requested samples of the drug from Sandoz Chemical Co. in 1949. Elkes was a close associate of Dr. Abraham Wikler, who worked closely with Dr. Harris Isbell at the now-closed Lexington, Kentucky, prison farm, where hundreds of already drug-addicted inmates were given heroin in exchange for their participation in LSD and mescaline experiments underwritten by the CIA and Pentagon. Elkes worked closely with the CIA, Pentagon and Britain's MI6 on drug experiments in England and the United States.

Dr. Fink, who was greatly admired by Bender, is considered the godfather of electroshock therapy in the United States. In the early 1950s and beyond, Fink was a fully cleared CIA Project Artichoke consultant. In 1951, CIA officials under the direction of Paul Gaynor and Morse Allen of the agency's Security Research Service (SRS) that oversaw Artichoke, worked closely with Fink in New York City in efforts to thoroughly explore the merits of electroshock techniques for interrogations. The CIA was especially interested in the use of standard electroshock machines in producing amnesia, inducing subjects to talk and making subjects more prone to hypnotic control. According to one CIA document, Fink told officials "an individual could gradually be reduced through the use to electroshock treatment to the vegetable level."

In addition to Fink, Bender also greatly admired the work of Dr. Lothar B. Kalinowsky, a psychiatrist who also consulted closely with the CIA on electroshock matters. Kalinowsky, who was part Jewish and had fled Germany in 1933, was Fink's close friend and, like Fink, was widely recognized as an expert on electroconvulsive therapy. Kalinowsky met with the CIA's Allen and Gaynor frequently and sometimes was accompanied by Dr. Fink at the New York State Psychiatric Institute, where he worked closely with Dr. Hoch.

While it is clear from Dr. Bender's papers that she also considered the early LSD work of "Dr." Alfred M. Hubbard in Vancouver, Canada, to be "very substantial and beneficial," it is important to state here that Hubbard was not a physician nor did he have any formal medical training. Hubbard, a jovial character who sometimes worked with the FBI and CIA, was a strong proponent of the use of LSD. Despite the fact that he had no medical credentials and once served time in prison for smuggling, he hoodwinked the Sandoz Chemical Co. into supplying him such ample amounts of LSD that he dispersed so widely and abundantly that he earned the title "The Johnny Appleseed of LSD." Hubbard's use of LSD in allegedly curing alcoholism is still cited today. How Hubbard so easily passed as a physician is unknown. Even a 1961 paper published by New York Medical College, Department of Psychiatry, and authored by Dr. A.M. Freedman, cited Hubbard's LSD work with "children, primarily delinquents" to have been 85% successful."

Other physicians whom Dr. Bender consulted about the effects of LSD on children were Drs. Ronald A. Sandison, Thomas M. Ling and John Buckman. These three worked in England at both the Chelsea Clinic in London and Potwick Hospital in Worcestershire, outside of London. Sandison is credited with having been the first person to bring LSD into England, this in 1952 after he met Albert Hofmann in Basle, Switzerland, at the Sandoz Chemical laboratories. Hofmann handed Sandison a box of around 600 ampules, each containing 100 micrograms of LSD. Back in England, Sandison shared his psychedelic bounty with associates Drs. Ling and Buckman. Before the year was out, Sandison also turned Hubbard on to LSD, guiding Hubbard through his first trip. Sandison also began a new treatment program at the Gothic-looking Potwick facility that he dubbed Psycholytic Therapy. His program's patients were mostly schizophrenics. In 1958, an LSD treatment unit was established at Potwick. Over the years, it has been reported that the CIA, MI6 and the Macy Foundation secretly helped finance the unit. Dr. Elkes helped by raising about $75,000 for the unit's operation. For the next ten years the unit administered over 15,000 doses of LSD to about 900 patients.

Drs. Buckman and Ling worked closely with Sandison in the Potwick unit. In 1963, Buckman and Ling wrote in a publication, describing "good examples" of the use of LSD in psycholytic psychotherapy: "The patients' experiences under LSD have not supported Marx's dictum that Religion is the opium of the people but rather that there is a deep basic belief in a Supreme Being, whether the religion background be Christian, Jewish or Hindu."


The Hidden Tragedy of the CIA's Experiments on Children

by: H.P. Albarelli Jr. and Dr. Jeffrey S. Kaye, t r u t h o u t | Investigative Report


http://archive.truthout.org/the-hidden- ... ldren62208
American Dream
 
Posts: 19946
Joined: Sat Sep 15, 2007 4:56 pm
Location: Planet Earth
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed May 29, 2013 9:05 am

American Dream
 
Posts: 19946
Joined: Sat Sep 15, 2007 4:56 pm
Location: Planet Earth
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed May 29, 2013 11:52 am

Hammer of Los » Tue May 28, 2013 7:42 pm wrote:...

Nameless dao predate bon po.

...


I wish the left-handed monkey wrenches would get a clue:

http://www.american-buddha.com/trimondi ... unholy.htm

HITLER, BUDDHA, KRISHNA -- AN UNHOLY ALLIANCE FROM THE THIRD REICH TO THE PRESENT DAY

by Victor and Victoria Trimondi


Who are the key exponents of theories featured in the book?

“Hitler, Buddha, Krishna” sets out the biographies and ideas of important Nazi ideologists, highlighting the Asian and in particular the Buddhist influence on their thought and vision. Pre-1945 personalities covered are:

Heinrich Himmler, SS Reich Commander, architect of mass murder and admirer of Asian philosophy. A quotation from Himmler: “I marvel at the wisdom of the founders of Indian religions.” Himmler was a follower of the Buddhist doctrine of Karma and incarnation.

Walther Wüst, SS colonel, curator of SS-Ahnenerbe, vice chancellor of Munich University, Orientalist. Wüst has to be viewed as the driving force behind the SS-Ahnenerbe’s endeavours to forge a religion. He operated on the assumption that the Nazi religion under construction should be rooted in the Vedic and Buddhist writings of India.

Founder of the “German Faith Movement” and later SS captain Jakob Wilhelm Hauer. Scholar of Indian culture and Sanskrit expert, he drew on Bhagavad Gita and Buddhist texts in an attempt to elaborate the typology of an invincible war machine.

SS brigadier Karl Maria Wiligut (“Himmler’s Rasputin”), occultist in the SS-Ahnenerbe. He claimed to be in spiritual contact with Tibetan Lamaist monasteries.

SS Tibetan researchers Ernst Schäfer and Bruno Beger saw Lamaism as a treasury in which the core Aryan knowledge was stored. The book also looks at the relationship of Sven Hedin to the Nazi regime and Hitler.

Japan expert, geopolitician and Deutsche Akademie President Karl Haushofer. He emphasised the appropriateness of Shinto state fascism as a model for National Socialism.

The German teachers of Zen Buddhism, Eugen Herrigel and Karlfried Dürckheim, propounded a link between National Socialism and Zen philosophy.

The fascist philosopher Julius Evola, whose ideas were much more influential on the SS than first thought and whose traditionalist system of theories is based largely on Buddhist and Tantric doctrines.

The SS mystic Otto Rahn and the neo-Buddhist circles he frequented in France. Their influence led Rahn to claim that the “Grail of the Cathars” was a “symbol of the soul adopted [!] straight from Buddhism”.

The French specialist on the Orient, Jean Marquès-Rivière, head of the French secret police (S.S.S.) and SS collaborator. One of the leading western scholars on Tibetan Kalachakra Tantra.

The first part of the book also deals with the anti-Buddhist movement in the Third Reich. The chapter entitled “Collaborators, condoners or victims?” considers the role of Buddhists in the Nazi period.

The protagonists of religious neo-Nazism are studied too, with particular attention being paid to the effect on their thinking of Indo-Tibetan ideas and philosophy.

“Hitler’s High Priestess”, Savitri Devi. Was instrumental in the consecration of Hitler after the war and the establishment of National Socialism as a quasi Indian sect.

The inventors of the “Nazi mysteries”, French occultists Jacques Bergier and Louis Pauwels, and the Englishman Trevor Ravenscroft. All three authors saw National Socialism inextricably linked to the Indo-Tibetan Shambhala myth.

The “Black Sun” ideologues, Viennese authors Wilhelm Landig and Rudolf J. Mund, and Jan van Helsing. These writers work from the premise that Tibetan / Mongolian Lamaism and the esoteric teachings of National Socialism both have their source in Atlantis.

Miguel Serrano, Chilean diplomat and founder of “esoteric Hitlerism”. Serrano is an expert in Tantric doctrines. The cornerstones of his system of racist theories are Indo-Tibetan in origin.

Why the title of the book: “Hitler, Buddha, Krishna” ?

Even before the outbreak of war attempts were made by a number of the above-mentioned Nazi ideologues to identify Hitler as the latest link in an Indo-Aryan chain of divine kings and philosophers. Indian religion founders such as the “Buddha” and Indian hero divinities like “Krishna” were proclaimed pioneers and heralds of the dictator. This apotheosis reached its climax in the work of the Chilean diplomat Miguel Serrano, who revered Hitler as the 10th avatar of the god Krishna/Vishnu. For Serrano the German dictator is immortal and will reappear as “avenger” to bestow global supremacy on the Aryan race in an apocalyptic war to end all wars.

What did Nazi ideologues look for in India, and what did they find ?

In their eyes the classical culture of India was a reserve in which knowledge of an Aryan stem civilisation was supposed to have survived.


Indian writings furnished them with the religious bases for a cruel warrior religion and an inhuman ethic for the conduct of war.

They saw the Indian caste system as providing a social orientation model that fitted their racialist ideology.

They linked the Indian idea of the “global ruler” to their own “Führer principle” and applied it to Hitler.

From the Tantric systems of India and Tibet they developed their own fascist sexual theory.

What was the Nazi ideologues’ particular interest in the Bhagavad Gita ?

Heinrich Himmler is said to have always carried a copy of the Bhagavad Gita on his person. He compared Hitler with the god Krishna who features in the poetical work.

The Bhagavad Gita was read like a catechism for the SS. Consequently many of the above-mentioned Nazi ideologues referred continually to this Indian war manual.

The Bhagavad Gita’s philosophy is used by rightwing extremists after the war to legitimise Auschwitz.

What was the Nazi ideologues’ particular interest in Buddhism ?

In their eyes Buddha was an “Aryan” and Buddhism an “Aryan doctrine”.

They emphasised the warlike and virile elements of Buddhism.

Nazi ideologues hold Buddhism to be a doctrine pertaining solely to power.

Buddhist meditation and yoga techniques are recommended for the spiritual discipline of the “warrior”.

What did Nazi ideologues look for in Tibet and what did they find ?

The Nazi ideologues were convinced that remnants of an original Aryan race had survived in Tibet. They organised an expedition to locate these vestiges.

They believed the ancient Aryan knowledge to be preserved in Lamaist texts and in Tibetan monasteries. It was intended that SS-Ahnenerbe Tibetologists decipher this knowledge using translation and text analysis.

The Tibet researchers of the SS were in thrall to the magic, occult nature of the Lamaist culture. The occultist within the Ahnenerbe even believed themselves to be in spiritual contact with Tibetan lamas.

The two leaders of the SS Tibet expedition, Ernst Schäfer and Bruno Beger, were both especially drawn to the morbid, warlike elements of Tibetan Buddhism.

The Himalayas were a key objective for Nazi mountaineers.

What did Nazi ideologues look for in Japan and what did they find ?

Japanese Samurai war philosophy (Bushido) fascinated the SS. Himmler wrote the foreword for a brochure on Samurais, 52,000 copies of which were distributed throughout the SS.

A variety of themes connected to the Samurai tradition were discussed within the SS.

German Japanologists and Japanese scholars of German culture made “theological” comparisons between the National Socialist “Führer principle” and the Shinto belief of “imperial divinity”.

The German protagonists of Zen Buddhism, Eugen Herrigel and Karlfried Dürckheim, tried to bind together Zen philosophy and National Socialism.

What do the Kalachakra Tantra and the Shambhala have to do with National Socialism ?

SS-Ahnenerbe researchers were especially interested in the Kalachakra Tantra.

The Shambala vision recorded in the Kalachakra Tantra has become a central pillar in the mythology of religious neo-Nazism.

Many of the themes raised in the Kalachakra Tantra (a cyclical view of the world, global domination, the use of super weapons, magic and ritual in sexual practices etc) are key themes in religious fascism.

The Kalachakra Tantra challenges the monotheistic religions, all three of which are Semitic in origin. For this reason it was harnessed by extreme rightwing, anti-Semitic circles for their racist propaganda.

Contact between the XIVth Dalai Lama, as the supreme Kalachakra master, and representatives of religious fanaticism and former SS men.

Which philosophical themes are treated in the book ?

National Socialism as “political religion”

The attempt to consecrate the “Führer”, the “race” and the “war”

The creation of a National Socialist “divine warrior” and the mythologizing of the SS

The sacrifices represented by the Second World War and Auschwitz as foundation stones for a Nazi religion

The phantasm of religious neo-Fascism

A comparison of Asian religions with the Nazi world view

Why is the book topical ?

Religious neo-Nazism, as an extension and development of the Indo-Aryan religious construct forged by the SS-Ahnenerbe, is spreading to other countries at an alarming rate.

The “importing” of Eastern religion systems is increasing rapidly without prior investigation being carried out into their inhuman content, atavistic practices, political power aspirations and warlike history.

Religious fundamentalism and fascist totalitarianism have many things in common and tend to join forces. Acutely topical concepts such as “divine warrior”, “theocracy” and “war of religions” are also present in the neo-Nazi model. The sources of inspiration for these concepts stem less from the “Semitic” religions (Judaism, Christianity, Islam) than from Asian faiths.

Who is this book aimed at ?

Anyone who has even a peripheral interest in the “Hitler issue” and the history of the “Third Reich” is presented here with a new interpretation of National Socialism based on material hitherto overlooked or otherwise ignored.

Furthermore, the book targets all those readers who feel in any way connected to the issues of religion, conflict between cultures, fundamentalism, religious terror, “divine warriors” and Eastern spirituality (Lamaism, Buddhism, Tantrism, Zen etc), cultural philosophy, politics, psychology, esoterics, ideological criticism and cultural studies in general.
American Dream
 
Posts: 19946
Joined: Sat Sep 15, 2007 4:56 pm
Location: Planet Earth
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed May 29, 2013 2:32 pm

American Dream
 
Posts: 19946
Joined: Sat Sep 15, 2007 4:56 pm
Location: Planet Earth
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed May 29, 2013 6:49 pm

The Holy Mountain

American Dream
 
Posts: 19946
Joined: Sat Sep 15, 2007 4:56 pm
Location: Planet Earth
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby Hammer of Los » Thu May 30, 2013 12:53 am

...

Justice is the New Religion.

...
Hammer of Los
 
Posts: 3309
Joined: Sat Dec 23, 2006 4:48 pm
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby Hammer of Los » Thu May 30, 2013 12:54 am

...

Can you tell the difference between a pot a gold an a crock a shit?

...
Hammer of Los
 
Posts: 3309
Joined: Sat Dec 23, 2006 4:48 pm
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Thu May 30, 2013 8:28 am

Image


The Holy Mountain (1973 film)

La Montaña Sagrada (The Holy Mountain, reissued as The Sacred Mountain) is a 1973 cult film directed by Alejandro Jodorowsky who also participated as an actor, composer, set designer, and costume designer on this film. The film was produced by The Beatles manager Allen Klein of ABKCO Music and Records Inc., after Jodorowsky scored an underground phenomenon with El Topo and the acclaim of both John Lennon and George Harrison (Lennon and Yoko Ono put up production money). It was shown at various international film festivals in 1973, including Cannes, and limited screenings in New York and San Francisco.

Plot

A man (later identified as a thief) representing The Fool, a tarot card typically depicting a young man stepping off a cliff, lies on the ground with flies covering his face like excrement. He is befriended by a footless, handless dwarf (representing the five of swords: defeat) and goes into a city to make money from tourists. The thief's resemblance to Christ inspires some to use his likeness for the crucifixes that they sell by casting an impression of his face and body. After a dispute with a priest who rejects the thief's likeness of himself, the thief eats off the face of his wax statue and sends it skyward with balloons, symbolically eating the body of Christ and offering "himself" up to heaven. Soon after, he notices a crowd gathered around a large tower, where a large hook with a bag of gold has been sent down in exchange for food. The thief, wishing to find the source of the gold, ascends the tower; finding the alchemist (played by Jodorowsky) and his silent female assistant.

After a confrontation with the alchemist, the thief defecates into a container. The excrement is transformed into gold by the alchemist who proclaims: "You are excrement. You can change yourself into gold." The thief accepts the gold, but when shown himself in a mirror he angrily smashes the mirror with the gold, and the alchemist takes the thief as an apprentice.

The thief is introduced to seven people who will accompany him on his journey; they are said to be the most powerful but mortal, like himself. They are related to planets in astrological terms and portrayed with broad-brush satire, each personifying the worst aspects of his or her planet's supposed characteristics. The seven consist of: a cosmetics manufacturer (male, Venus), a weapons manufacturer (female, Mars), a millionaire art dealer (male, Jupiter), a war toy maker (female, Saturn), a political financial adviser (male, Uranus), a police chief (male, Neptune) and an architect (male, Pluto). They are gathered together by the alchemist who instructs them to burn their money and wax images of themselves. Together with the Alchemist, the Thief and the Alchemist's assistant they form a group of ten.

After several scenes wherein the characters are led by the alchemist through several death/rebirth rituals, they carry staffs topped with their planets' symbols; the alchemist's symbol is the Sun, the thief is the Moon, and the alchemist's silent assistant is Mercury. They all journey to Lotus Island to gain the secret of immortality from nine immortal masters who live on a holy mountain. Once on Lotus Island they are sidetracked by the "Pantheon Bar", a cemetery party where people have abandoned their quest for the holy mountain and instead engage in drugs, poetry or acts of physical prowess. Leaving the bar behind, they ascend the mountain and each have personal symbolic visions representing each character's worst fears and obsessions. Near the top, the thief is sent back to his "people" along with a young prostitute and an ape who has followed him to the mountain. The rest confront the cloaked immortals who are shown to be only faceless dummies. The alchemist then breaks the fourth wall and reveals the film apparatus just outside the frame (cameras, microphone, lights and crew) and says "Zoom back camera!", instructing everyone including the audience of the film, to leave the holy mountain. "Real life awaits us," he says, and the movie ends.

Inspiration

The film is based on Ascent of Mount Carmel by St. John of the Cross and Mount Analogue by René Daumal, who was a student of G.I. Gurdjieff. In this film much of Jodorowsky's visually psychedelic story follows the metaphysical thrust of Mount Analogue. This is revealed in such events as the climb to the Alchemist, the assembly of individuals with specific skills, the discovery of the mountain that unites Heaven and Earth "that cannot not exist" and symbolic challenges along the mountain ascent. Daumal died before finishing his allegorical novel, and Jodorowsky's improvised ending provides a way of completing the work (both symbolically and otherwise.)

Preparation

The central members of the cast were said to have spent three months doing various spiritual exercises guided by Oscar Ichazo of the Arica Institute. The Arica training features Zen, Sufi and yoga exercises along with eclectic concepts drawn from the Kabbalah, the I Ching and the teachings of Gurdjieff. After the training, the group lived for one month communally in Jodorowsky's home before production.

Jodorowsky was also instructed by Ichazo to take LSD for the purpose of spiritual exploration. He also administered psilocybin mushrooms to his actors during the shooting of the death-rebirth scene.



http://en.wikipedia.org/wiki/The_Holy_M ... (1973_film)
American Dream
 
Posts: 19946
Joined: Sat Sep 15, 2007 4:56 pm
Location: Planet Earth
Blog: View Blog (0)

Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby dada » Thu May 30, 2013 10:10 am

Nameless dao predate bon po.


The dao is dateless.
Both his words and manner of speech seemed at first totally unfamiliar to me, and yet somehow they stirred memories - as an actor might be stirred by the forgotten lines of some role he had played far away and long ago.
User avatar
dada
 
Posts: 2600
Joined: Mon Dec 24, 2007 12:08 am
Blog: View Blog (0)

PreviousNext

Return to Data & Research Compilations

Who is online

Users browsing this forum: No registered users and 1 guest