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About Tantra

Tantra has varieties practiced by Buddhist, Hindu and other traditions, so isn't exclusively allied to any particular religious "label" or bound by any particular philosophy. Traditionally, the word translates as the fabric of existence, the weaving of the threads of truth. These days, as an English word, it more generally means a practice, belief, tradition, pursuit or activity that in some way uses sexual energy with spiritual intent.

Among the huge variety of spiritual attitudes/approaches in the world, if we make an analogy to sports, Tantra is firmly in the "extreme sports" category. Other traditions have had quite a bit to say about the dangers of Tantra, and there's a feeling that Tantrikas are somehow cheating, progressing with such rapidity that there must be something shallow, incomplete, or unwholesome to their understanding. Tantrikas answer that our path is in no way a cheat. Sure, we move faster, covering the territory at a fierce rate, but we are not skipping over or avoiding anything. All obstacles are faced, every step of learning is taken. We just do it fast. No shortcuts. We do get more bruised.

What distinguishes Tantra from most spiritual paths is that sexual aspects of human experience aren't excluded from the pursuit of awareness. Since rather large areas of unconsciousness are often associated with sexuality, and most teachings seem to recommend further suppression of any sexual associations, from the standpoint of Tantra, other traditions seem to be deliberately applying brakes, instead of willingly, playfully and bravely immersing themselves in the full mystery that is Life.

There are dangers to Tantra. Sense-addiction, insanity/psychosis and abuse of power. At various points on the path, a Tantrika (seeker working with tantric teachings) may risk (be challenged, tempted or threatened by) one or all of these. Facing these temptations requires Intelligence, and deep commitment to accepting experience "as it is" however that looks.

Schools and teachers can therefore be helpful. Seekers vary greatly in their sincerity, willingness, capability and spiritual development. Likewise, teachers vary in their objectives, their methods, their depth of understanding and their areas of expertise.

The following comments come from our collective experience, all of us having had significant experience of all sorts of teachers. This attempt at classification is just commenting on differences of approach and style, which could suit different inclinations of seeker. Also, it's really not a "hard" classification. there's no lines doing any dividing, in truth, just a description of trends and tendencies. For example, a therapist of a big organisation may well have a close following with which she works more in the "crazy wisdom" mode. A psychotherapist, specialised in relationship issues may, on occasion, initiate a client into the very core of the Tantric Mysteries.



The larger organisations at present are easily identifiable, with strong branding, ™'s and ©'s all over and focus on what Wikipedia calls "Neo-Tantra" which originates with Osho and has been continued/extended by Margot Anand, Barry Long, Sw. Veresh and others. This work is useful to all seekers, not just Tantrikas, and is about addressing unconscious psychological patterning in the subconscious, particularly around sexuality. This work can take one to a readiness for initiation into the practice of "real" or "inner temple" tantric meditation practice.

There's often a lot of focus on psychological techniques and therapies to address common areas of sexual repression and restriction. For many, this is life changing work, and clears up much of their culturally and parentally imposed restrictions on their life's energy.

At this school, we know the Osho therapists best in this category, and groups at the Multiversity in Pune, India are recommended for anyone with a sincere interest in Tantra. Most of the really fun ones require you to interview with the therapist before being allowed on. Be real, be honest, and if you're really stuck, one Dakini of this school said she was turned down, but tears got her in.

We don't attempt to replace any of these large-school teachings, and most people we work with have some experience of this work. India's a cheap enough destination, even for South Africans, and anyway, Subodhi, Turiya and other wonderful teachers visit here. See for South African Osho news.



Most ancient schools only admitted students who were from relatively unrepressed (sexually speaking) cultures and had no major unconscious repressions around sexuality. Their work focused largely on the use of sexual energy in meditative practices. For many reasons, but mostly because of their difficulties in maintaining a primarily women's' teaching in an increasingly patriarchal world, their extinction was more or less complete a long time back. The most common trap these schools fell into was "emulating the enlightened condition". Jesus didn't learn his capacity for suffering by whipping himself, Buddha didn't strive for perfect non-attachment and compassion in his 20's. Suppression, even perfect suppression doesn't equal Transcendence.

Some venerable traditions have managed to preserve technique and understanding that's still of use to a Tantrika. Even though the old traditions themselves have ended in ashes, here and there, there's still a hot coal. Tantra is now just a baby phoenix, and needs the warmth, the comfort of what "old tantra" leaves behind.

From Buddhist experience, there's the understanding that Tantrikas should take the Bodhisattva vows of Mahayana Buddhism, and exchange the three jewels/submissions/refuges of a Buddhist for the Tantric alternative. Not as a rule-bound system, but as a living archetype, a structure to human relationships that supports awareness.

Hindu Tantra is notable for it's preservation of devotional art, dance forms and the applied higher philosophy of Advaita.

Some Ancient schools, from traditions as diverse as Sufi and Taoist preserve ways of enhancing libido and of working consciously with the resulting strong energies.

One ancient teaching is beautifully revisited by Osho in his "The Book of Secrets", commentary on the Vigyana Bhairava Tantra, available at amazon and kalahari.



These re-creations and re-inventions of ancient tradition use old mantras, yantras and related techniques which were designed specifically for students from a very particular (and now extinct) culture. This kind of work is therefore unavoidably a bit inaccessible, although there's still power in some of these practices. Most seekers will feel strangely energised and surprisingly well centred for a few weeks after, say, a weekend White Tantric Yoga® retreat. For a few seekers, particularly those who've gone deep and far with neo-tantra work, these practices can be illuminating in the sweetest ways, even opening insight into "past life" memories of ancient temple practice. The best of these have a strong emphasis on Neo-Tantra work, and that's really where they're most useful. The worst of them are mostly harmless and anyway a lot of fun.



The most lively area of what's called Tantra are the breakaways (often friendly) from the major schools, or teachers who've come to their teaching by unorthodox routes. These can hardly be categorised, some are possibly unsuitable, even dangerous to some seekers. There's an interesting book, Halfway up the Mountain (at amazon and kalahari) about these teachers.

Most teachers are therefore pretty careful who they work with. All of them seem pretty much against "labels", but use the word "Tantra" sometimes to describe their teaching. Why? .. well, you'd have to ask them, and you're going to have a tough time doing that at Lee Lozowick's website, though you can read something gorgeous of his, here.

Informally, and in the new way of spiritual teaching (friendliness) these teachers use whatever techniques and practices they find useful. This gives their teaching it's unique (it's always unique) character. Many kinds of teachers … many kinds of students. One teacher's personal approach may suit you for your whole path, or you may be attracted to the teachings of a few, each addressing different areas of your consciousness at different times.

They don't generally make big media, and why should they! They are the appropriate, organically the right teachers for a small percentage of seekers. Only the most insistent, who have some feeling for what this is going to take. Probably around 2% of people on the planet are currently seekers. Strong, but very "niche" appeal.

Some otherwise sensible people are on the trip of trying to find a "personal guru". It's strange, at first sight, because these gurus are the fellows that churches, temples, mothers and fathers warn their young against. These teachers are what people of a sensible persuasion would generally avoid. To most people, crazy wisdom teaching just looks crazy.

I think it's because someone, in some drum circle mentioned that the fastest way, the "lightning path" of spiritual work is Guru Yoga: Taking an attitude of discipleship to someone who seems to have more or less attained whatever a guruji's supposed to have attained.

There have been attempts to define what a "good" guru is. Also to define what's a "bad" one. Tricky issue indeed... no ISO standards certifications in the business. Even the Alltime Greats at some point or other will "fail" judgment in terms of someone's criteria. Nonetheless, it is in general a pretty good idea to exercise a healthy, but not a "chicken" skepticism.

A Guru isn't an "everyone should have one" kind of thing. Facing the possibility of that kind of surrender (or exposure to another consciousness) is a significant part of what makes this practice surpass all others. This is the inner-temple, inner-school initiation into the "Heart of Tantra": Personal, uncompromising guidance. What takes years of gentle noodling in western medical psychotherapy is faced, and resolved within weeks (sometimes immediately) with the right kind of guidance. Over a shorter time, in other words, you go through the emotional experiences of years of deep Jungian, Freudian or Dr.Phil therapy. This is really not an easy "everyone can do it" kind of thing.

Fortunately for those in the guru game, there are many teachers at many levels of understanding and misunderstanding. Plenty of distractions for people with little or no discernment. Scoundrels and rascals abound. This operates from one viewpoint, as a filter, giving the insincere some knocks they probably deserve, and IQ testing prospective students while they shop around for a teaching or lineage. From another perspective, if you're a determined seeker with a gambler's spirit, asking the big questions, wanting the big answers … existence will give you hints and support your finding the right teachers in immaculate timing.

Crazy wisdom or "holy fool" teaching is sometimes confused with "god-madness". It isn't a form of insanity, it's a sanity beyond the limitations of "what everyone knows".



These are the sexiest of Tantrikas. They work directly, unambiguously with the sensuality of touch and the extension of consciousness, of awareness into sexual experience. Sometimes they start out as sex-therapists and massage-practitioners with a clinical reserve and businesslike manner. Over just a few years, love as such tends to come into their work. Their clients start getting more than they'd bargained for … deeply moving emotionally rich experiences, ecstasy and tears, much like falling in love. Often their clients are chafing under the pressures and monotony of monogamy, and go to them first for some love, some human connection and deep sexual release (sometimes their main reason) , without technically "having sex" and thereby avoid the guilt of "cheating". These practitioners have the gift of converting good stable businessmen into meditators. Be warned. This isn't just "sexy stuff". These techniques affect you, quite literally, to the core of your being.

There are a wide range of practitioners worldwide, some very expert ones in South Africa. A teacher of tantra-through-touch that we're particularly fond of, Jeanne, will soon be sharing her invaluable knowledge in various publishing ventures, it is predicted.



Kinsey's statistical understanding and acceptance of human sexuality "as it is" has merged with the understanding hinted by Freud .. that there are serious problems with the way the world does sex. Repressing it, and forcing non conformers into real perversity isn't helpful. Therapies should be evolved.

This extension of psychotherapy into the sexual isn't what most tantrikas would call Tantra perhaps, but the work they do is helpful to many, essential for some and is basically sex-positive and awareness-enhancing in it's outcomes, so we like it.

Their advice can often be useful, and they do have at least 6 months training, which is probably long enough for a keen student to absorb absolutely everything that the medical profession and psychology knows about sex. More positively, a few years work with real people, and they will, from their own experiences, have developed some worthwhile understanding.

Be a little careful though. They are still young in their craft. Some of them think that glycerine lube is a workable substitute for a woman's lack of arousal. Others prescribe viagra for erectile problems, and prozac to further suppress the depression caused by suppressed desires. Maybe that's functional or even helpful for "sick" people in a benevolent farming kind of way, but for Tantrikas, retreating from awareness is not an option.

While I'm being critical, it's fair to mention that I heard a "tantra" podcast a little while back which had a couple, allegedly "tantric experts", suggest that a woman purchase a larger vibrator from their online store to "open her up more" as she has tightness and pain when entered by the husband. Quite callous and rather nasty advice there, I thought. I'm pretty sure that a sexologically qualified person would have managed a much more helpful, less harmful suggestion.


So what to do?

Taste of all the flavours of Tantra you can find. Be a little careful, intelligent, but not chicken! Take the robust attitude of allowing yourself to experience strong feelings.

For most Tantrikas, some worthwhile taste of most of the above is a good idea, and one or two areas are likely to be matters for deep personal immersion/exploration. Some parts of the path seem very linear, easy to understand, a "progression". Other parts are more like a jig-saw puzzle coming together. Here and there, it's blissful on the path, and sometimes it can seem to be endlessly torturous. The most common trap is the idea that you "feel good" when progressing well on your path, so must be "doing badly" when you feel challenged. It is in these times that what I call a robust attitude, and the emotional supports of the venerable Heart and Death Meditations are so very important.

Most importantly, keep asking yourself why you want this path. Be prepared, willing, to drop tantra to live an easier life, if that's really what appeals to you. Whatever you've learned up to that point may be exactly the awareness you need to get on with your living and learning in some other direction.

The path of a Tantrika is extremely intensive and close guidance is sometimes necessary. This toughest of paths generally involves non-monagamy, conscious (loving, intimate, yet un-romantic and de-fantasised) sexuality, and the willingness to support others where one can.

The three traditional Tantric paths of the Celibate (unmarried, not necessarily chaste), the Householder (married, monogamous or communal) and the Tantrika (sexuality as spiritual discipline, meditation and healing art) are not mutually exclusive. Logically, they make a nice progression. For some of us, they've been almost three stages of life, of learning, in a neat row. For others, things aren't so neatly arranged. Most of us seem to need lessons from all these apparent branchings of the path, sometimes concurrently.


On the pathless path of Tantra, some common pitfalls are:


Emulating the enlightened condition

In California, they master the enlightened laugh and the enlightened stare. Elsewhere in the West, it's about keeping the face as still and unmoving as a Buckingham Palace sentry, or as close as they can get. In the East, it's deeper, more substantial, but basically the same. Exercising to sit silent as the Buddha, forcing a compassionate attitude, a happy disposition, disciplining the mind into silence, re-conditioning sexuality into "enlightened" patterns of behaviour and so on.

The Buddha was not born to a life of celibate silent contemplation, but had many years living in a thoroughly worldly way before even beginning his conscious seeking.

Training youngsters, or even young adults into parodies, pretences, performances of spiritual "looksgood" isn't really that helpful in terms of producing an enlightened humanity.

The movie Samsara makes this point, beautifully, and eloquently, even in subtitles.

There's real, logical idiocy too involved sometimes. Very logically, to initiate disciples into Renunciation with three sharp blows to the penis, severing all relevant nerves, and doing significant general tissue damage gives one a great start if the objective is to overcome sexual desire!

The problem is of course the ego-fascination with the outward appearance: The "marks" of enlightenment that prompted Buddha to say to Subodhi, a very advanced student of his: "The true mark of the Thatagata is the no-posession of no-marks". If that is tricky to understand, do not be at all embarassed. Subodhi was a very advanced student indeed.


Addiction to technique: Keeping the training wheels on.

This is a slightly risky teaching. It can easily be misconstrued. The ego can use this legitimate warning to excuse all sorts of avoidance of useful practice. Guard a bit against that. This isn't a suggestion or excuse to keep your practice shallow.

Also, this isn't saying "technique is all bullshit", a common modern "teaching". Many techniques are valuable indeed, leading to valuable insights and supportive encouragements. It's worth working deeply with a technique, deep enough to get the "knack", the feeling for what it teaches. Be sure to get the real lesson that the artificiality of the technique draws your attention to.

And then, discard the technique!

Not as in throwing away the technique: Just that you now live with the awareness the technique gives you. You now access what the technique teaches, but more directly, more immediately.

Think of techniques as "training wheels" on a child's bicycle. They are a great help for the kid getting the feeling of riding, and taking a first ride or two. Then, once he's riding, the training wheels are no longer helpful and even become a hindrance. They need to come off. Bicycle riding, which looks similar with or without training wheels, still happens.

When it comes to sexual technique, this warning goes double. There's an extra intensity that ego brings to matters sexual.

For example, a position and pressure that blocks ejaculatory reflexes is great to explore, but an absolute dead-end if it's "perfected".



Mistaking Satori for Samadhi

Apologies to the Oriental cultures who's words I mismatch, brutalise and misuse. This is the way us users of the English language absorb words, changing the meaning as required. It's not going to stop.

So there's two terms I use, incorrectly, and redefine more or less thus:

satori: A flash of light in the darkness. A moment of profound insight, deliberately, accidentally or fortuitously created. There are many flavours of satori. A building has many windows. Each provides a view, perhaps overwhelming in it's depth and implications but in a way, still partial, incomplete.

There's an old story told to illustrate this, involving blind men encountering an elephant. One describes it as a whip, another as a tree, and so on. Each has encountered the elephant, has had a moment's direct experience of it, knows far more about the elephant than was known previously, yet does not know the whole elephant.

Although they may be remembered long and their lessons are true, satori, in and of themselves, are brief. Life changes inspired by them, however, tend to be more permanent.

Samadhi: Literally "together with the Divine" means living in the deepest possible empathetic responsiveness to existence. Samadhi includes the noticing that this has always been the case, that "I" have been doing nothing at all and that which is Life Itself has always been the doing of the living that I call "me". Paradoxically, in a way, it seems I have been pretending that this is not the case. This applies to everyone, just they are pretending to not know, or are just not noticing. Samadhi is the indescribable. Literally beyond that which language can describe. It's the holy grail of mystics, devotees, renunciants, disciples, seekers and king-makers. It's the indescribable experience, unending, unbeginning, that Eckhart Tolle and others write so beautifully around and about. The whole elephant.

Sometimes techniques that seem to have been involved in Samadhi happening are useful for inducing Satori too. Samadhi, however, can't be evoked or caused by some technique. It requires an openness, a submission, a yielding of unimaginable proportions. The egoic view is transcended, but not by being "convinced" or argued into acceptance of an idea.

The point of satori , the glimpse out of a window, is that it shows you, beyond all argument and inner dialogue, some aspect of the Dharma, the "truth as it is". This can provide the necessary "urge" to get on with the path as such. Satori, in other words, exist to tempt us to the paradoxically impossible but vital attitude of non-seeking for Samadhi.

I don't think anyone's going to be agreeing anytime soon on what exactly defines and constitutes these levels of experience and moments of deep perception. As with everything apparent in existence, there are no true boundaries. Sometimes it seems Samadhi happens, then is lost after some months. A cluster of deep Satori are noticed as Satori, but in the Ashram's Buddha field, the general peacefulness, Samadhi may have happened, and slip by unnoticed for a while. Some Satori can been powerful and quite enduring, only fading in their qualities of presence and immediacy after some time. There are exceptions to the general patterns I describe.

As a rough guide, if you've had an illuminating experience, the implications of which imply great change for your life, that's satori. Get on with those changes. Don't announce yourself just yet as the Avatar of Existence's Core Essence and World Teacher, The One Essence of Beingness, The Centre of Suchness, JC2, etc. … not quite yet…

If you've had varieteous satori experiences, have purged (or had life exhaust, drain you of) your anger, have gone completely through the depths of your suffering and negativity, have felt and allowed within you many extreme emotions and sensations without closing up, without shutting down your awareness … and then you seem to have been in the feeling, the glow of satori for a while, some months, perhaps … then you probably wouldn't be reading this. If you are, go right now, research "Bodhisattva" and "arahat" (alt spelling ahrat), then make up your no-mind.


Sense-addiction, imprinting

Sense-addiction is just something most Tantrikas just have to get through. Regrettable, perhaps, and working through this can even look unfortunately undisciplined at times.

Dakinis do have capabilities that can be extremely addictive and imprinting. Powerful psychosurgical instruments indeed, looked at one point of view. Essential leverage to move your stuck and settled ego-constructs, looked at from another.

Addicting others, for whatever conscious or unconscious reasons can be quite cruel. Being addicted can be a time and energy consuming trap.

As a student tantrika, it's therefore wise to approach the Dakini with caution until you can trust her intent (not that you can discern her intent, just that you trust it) and her capacity (just that it is apparent and unmeasurable).

As an adept, a Tantrika with some skill, it's wise to be careful (full of caring) when it seems appropriate to use powerful techniques. For all concerned.

Imprinting is deeper, more primal than addiction. Addiction is largely a matter of strongly reinforced habitual mental associations. Imprinting is more like what happens when the crocodile hatches, sees the lawnmower, and fixates on it as "mommy" from then on. Nature has set the body/mind of the baby croc up to imprint the image of the first object of suitable size and speed as "mommy", and to accept no substitutes.

There are human equivalents to imprinting. Not as hard wired as in the croc, but pretty powerful nonetheless. Some of a culture's training of their men and women set them up for imprinting type experiences. Most of our culture's romantic stories centre on a couple's mutual imprinting of each other. Psychopathically fixated, even into death, like the well known love-lemmings, Romeo and Juliet. Seekers, particularly Tantrikas do have to face and move through all illusion, even imprinted illusions. Note: The lawnmower isn't the croc's mommy. What you're "imprinted" to is an illusion. The basic commitment of a seeker is to what's true. On the path, a willingness to become completely dis-illusioned is implied, and required.


The temptations of Siddhis

There was once a Teacher once who found he could manifest intricate objects at will.

In his early days of teaching, it seemed to him that this unusual ability must have been given him in order for him to impress a large number of seeker. Dazzle them onto the path, under his loving direction.

It worked that way for a while, but, the more he exhibited this ability, the more it receded. Working intermittently, or only when the vibes were right. Complex objects became impossible, and he manifested dusty ashy stuff.

Later on, the Siddhi completely gone, so as not to disappoint, he would just fake the ash.


Really, the less said about the "sweeties", "gifts", and other misnomers for these apparent abilities the better. Many teachers downplay these phenomena as much as possible, for good reason.

There's basically two categories of Siddhis, and most fit both categories to a degree.

Natural human abilities and senses, which are seldom activated

Dowsing is a good example of this category. It's a real enough ability, yet very few people can do it and most people couldn't be taught to do it. Some healers and some martial artists display unusual perceptive abilities, and an ability to affect life energy in the body, helpfully, or harmfully, according to training and inclination.

These gifts are basically just the same as walking, or writing a limerick (refined western poetry form. somewhat similar, but superior to haiku). Skills that you're unlikely to develop on your own, without example to learn from. There's linkages, connections of tendency that Science is now starting to glimpse, between specific behaviours in childhood and later skills potential.

An example: Some children that are hurried through crawling by spending lots of time upright in walking-rings walk sooner. This may be gratifying to parents who watch charts, graphs of "normal" development, very concerned that their child should be "advanced". It's also likely to result in difficulties with reading and writing.

There are now therapists who work with children's dyslexia, using crawling as a therapy.

Some Tantric Practices switch on, enable,or sensitise generally unused modes of perception, others increase the capacity for (unresisted) sensation and some seem to rewire automatic, involuntary physical/neural reactions. Most of this work depends on the perceptive abilities and intent both student and Dakini.


Screwing with Newton or the world view attributed (unjustly) to the old fellow.

Manifesting, altering object's physical properties, levitation, tricks with time and space and other super-natural phenomena seem in a separate category because they are far enough from our own experience that they seem really unlikely.

Many meditators have stories of journeys that involve driving far beyond a vehicle's fuel range. Mountaineers have survived "physically impossible" situations more than once. People have won lotteries or other gambling endeavours on the encouragement of a dream, or a feeling for numbers. Smugglers of banned books have prayed to various deities for, and have received, mysterious protection from the scrutiny of eager border guards … there's lots of stories of these kinds of experiences.

In the culture's schools, however, 100+ year old western physics and chemistry is taught and generally accepted as "fact", so some Siddhis are culturally more unbelievable, more likely to be called unnatural, impossible, or miraculous. Western Science, unfortunately, has a long history of ignoring misfit (aka fortean) data, instead of analysing it, and getting on with their supposed thing of hypothesising, testing, theorising, experimenting …

Most of these weirder gifts probably, in truth, belong in the previous category. Just, they seem to defy our understanding, our view of reality, sometimes.


Neither of these categories of Siddhis have anything to do with spiritual attainment.

All can be developed, even though some require training that starts at age 3 or so, and others require huge pain, or physical trauma to bring them to conscious awareness.

Some are just abilities you have, or can cultivate. Some come and go as one moves on one's path. Don't be concerned by them, don't get hung up on them, and especially note: It's spiritually rude to get others hung up on admiring your siddhis.

Jesus' healing Siddhi, for example, was clearly something he chose to use, on occasion, being a compassionate man, but he was always at pains to cover up a bit, encourage the fellow to attribute the healing to the Temple, and not mention it had anything to do with Jesus.

His disciples descendants, however, reported the incidents many years later, far from the supervision of anyone who had known the Master. Later on, Christian missionaries focused on these "miracle stories" in clear defiance of Jesus' expressed intent, as being a hot USP, an unarguable claim to spiritual superiority. This did not play well in spiritually mature cultures like India.

Tantra is known for Siddhis, and some schools made the acquisition and development of Siddhis their whole focus. The relics of that idiocy survive, and currently are being shown up in an Indian TV programme, "The Great Tantra Challenge.

Siddhis, both awakened "natural" abilities, and the more freaky, weird and inexplicable, sometimes frightening ones are just by-products of awareness growing. More or less accidental factors which can be beneficial, useful sometimes, perhaps. It's not useful to get hung up on them. Putting your energy into exhibition of them is not useful to anyone and pretty much brings your path to a grinding halt. Also, in this modern age, so many siddhis are almost pointless. Fro example, cellphones and camcorders work better than telepathy or clairvoyance ever did.

Entrancement, esoteric TV

There's all sorts of entrancing visions along the path. Enjoy, but don't misjudge their significance. Occasionally, insights from the "between here and the ultimate" spaces can be really helpful, but there's endless realms of nothing-particularly-relevant out there.

It's worth heeding a warning I had from Sw. Rasada: "Just because something can get itself channeled doesn't mean it's compassionate, benevolent, or even intelligent."

Even when visions, lucid dreams, astral traveling, akashic record perusing and such are relevant, their only value is that relevance … what they encourage you to, the difference you make in the real, inspired by that relevant vision.

Visions, psychic readings and such are sometimes pointers on the path. Sometimes, it gets really direct, literal, unmistakable.

A Dakini in this school recently passed through a time of confusion. In the midst of this, getting out of her car at the mall, she asked for "a sign". Directly in front of her, covering construction work, was indeed the requested sign: "Please be patient. Undergoing Transformation"

Just watch out that you don't get trapped, obsessive, or dependant on these things, particularly as a way of having "meaning" in your life. Living is more important than what it "means". TV, even esoteric TV is bad.


Further reading: Advaita and Our approach to Tantra.









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