I find this site harsh and very rude if i do say so myself and i look like jesus ;)

Wheres the emperor on this nite and you know who i mean.......


KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??
KIRK CAN YOU HEAR THIS??

Do you hink im sexy lol :P x

The supporting colors will bring healing action when used in conjunction with the appropriate Chakra. When used with the opposite Chakra, for example sky blue used with the Manipura Chakra instead of yellow, the color will have a retarding effect on the Chakra and will slow the function of the Chakra down instead of increasing its function. The combination will, however bring about a completely different effect (see the writing above). Each of the color combinations will bring different effects depending on the chakra activated, ritual used, or other variable entered into the microcosm and affecting the macrocosm. This is the case with red and green. When green is used in conjunction with the red Chakra Muladhara instead of the color red, strange effects may arise owing to the presence of the Kundalini which may be raised to the heart Chakra and produce enormous energy. To slow down a runaway third eye experience, use the color orange. To slow down a hyperactive throat Chakra, use the color yellow. To slow the sexual Chakra, use the color indigo or deep royal blue. In this manner, each Chakra may be speeded up or slowed down in the function represented by use of specific colors.

At Aphrodite's Temple, we celebrate the Energies by holding Sacred Sex Rituals. We put on our main Sacred Sex Ritual that is reflective of the season of the year and base the theme of the ritual around the Pagan Sabbat being celebrated.
Each night the Temple opens with a Sacred Sex Performance Piece which is based on ancient and/or modern mythology. The Prostitute Priestess either performs herself or invites Temple patrons to put on their own performance piece.
A sex-positive environment is a central philosophy of Aphrodite's Temple. All rituals and performance pieces incorporate sex-positive behaviors and contain sacred sex educational components. Often themes and symbols are used that will bring up archetypal memories of each participant. Many of our rituals will offer ordeals and challenges that each participant must face. These ordeals and challenges are designed to foster psychosexual growth and bring each participant to a deeper awareness of sacred sex energy.
Aphrodite's Temple is not for spectators. Each person is required to participate at a level in which they feel comfortable. For some, participation may include putting erotic energy back into the circle through soft drumming, chanting, or erotic dancing. For others, participation may include more active involvement in the ritual. It is up to each individual to decide what level in which they want to engage.
Presented below is one of the Spring Fertility Rituals that we perform in the Temple. It is interesting to note that all participants reported that as the ritual progressed, they each got into a primal mode and each experienced changes in their perceptions.
The Stag Hunt, A Spring Fertility Ritual is a sacred sex ritual that we have performed in Aphrodite's Temple. Participants could choose to play the role of a stag or a hunter. For those who wanted to play a less active role, they could choose to play the role of Fire Keepers or drummers. All participants were required to either wear erotic clothing or go naked for the entire ritual. Females and males could choose either role of stag or hunter.
All participants were given the general overview of the ritual. Basically individuals could choose to be stags or hunters. The hunter's objective is to capture one or more stags and bring them back to the Temple. Hunters could team up to capture stags or hunt on their own. After the hunt, stags are required to perform sensual / sexual favors for the hunter(s) that caught them in order to be released back to the wild. What sensual /sexual favors were to be performed where open to negotiation between all parties involved.
About an hour before the ritual began, the stags gathered and were given instructions to prepare for the ritual. The energy levels were rising and I could feel the primitive erotic forces rising in each participant. As the Priestess, I led the stags to their grazing territory.
The stags were given their instructions. The boundaries of their territory were defined. From this point on, you are to get into a stag's headspace. From this point on you will not speak as a human, you are an animal. Specifically, you are part of a heard. You can smell fear. You are connected to the Earth by primitive forces. It is springtime and the deer are in heat. You smell their scent and it drives you into a frenzy, building urges to mate and to mark out your territory with your own scents. Claim your space from the other stags and gather the deer that you choose for mates. As stags, you may have conflicts with other stags over territory issues and/or choice of mates. Go forth and mark your territory. Return to the campfire when the gong sounds for final instructions and the start of the ritual.
At the same time, the hunters gathered near the campfire and were instructed to prepare for the hunt by getting into the hunter's headspace. When I returned from the wild after releasing the stags, I gave the hunters their instructions. The boundaries of their hunting territory were defined. From this point on you are a member of a tribe of hunter / gathers. It has been a long winter and spring has finally arrived and your tribe is in need of replenished stores of food. Your scouts have sighted many prey and tonight's hunt promises to be bountiful. Paint your bodies and prepare your weapons. When the gong sounds, we shall start the ritual and the hunt. The hunters were provided with body paint and instructed to paint one another for the hunt.
After all was ready, the gong was sounded. Stags gathered nervously on one side of the fire. Hunters gathered on the other side of the fire with fierce chanting. Tonight we are gathered to enact what our distant ancestors lived. The Great Stag Hunt is about to begin. Let us make offerings to the goddess for a bountiful hunt. Shortly the stags will be released into the wild. Shortly afterward, the gong will sound and the hunters will be sent out for the kill. Take a few moments to fully get into your roles. Take deep breaths as you prepare yourself.
I released the stags into the wild. The full moon shone brightly, illuminating the trees and the land. I turned to the hunters. It is time for the hunting dance around the fire. Chant and dance to ensure capture of the great stags. Your tribe is counting on each of you. The drummers started a heightened energy beat for the hunting dance.
Then the hunt began. As the stags were caught, they were brought back to the campfire to await their ordeal with the hunter. One by one, and sometimes by small groups, the stags were captured and brought to their holding pen by the campfire. The tension in the air mounted as stags pondered what services would be required for their release.
Every once in a while one could hear the heavy pursuit of stags off in the forest. After a while, the last stag was captured and brought in to the holding pen. We opened the Sacred Sex Temple and the hunters led their prey into the Temple after negotiating the terms of release. After services were rendered, the stags were released back to the wild and the ritual ended.

Are you serious ya silly sheep goodness gracious.

Every1 knows that there are a number of different definitions of tantra from various viewpoints, not all of them necessarily consistent. Robert Brown notes that the term tantrism is a construction of Western scholarship and that:

It is not a concept that comes from within the religious system itself, although it is generally recognized internally as different from the Vedic tradition. This immediately makes it suspect as an independent category.[5]

Rather than a single coherent system, Tantra is an accumulation of practices and ideas which has among its characteristics the use of ritual, the use of the mundane to access the supramundane and the identification of the microcosm with the macrocosm.[6] The Tantric practitioner seeks to use the prana (divine power) that flows through the universe (including one's own body) to attain purposeful goals. These goals may be spiritual, material or both.[7] A practitioner of tantra considers mystical experience or the guidance of a guru imperative.[8]

In the process of working with energy, the Tantric has various tools at hand. These include yoga, to actuate processes that will "yoke" the practitioner to the divine. Also important are the use of visualizations of the deity and verbalisation or evocation through mantras, which may be construed as seeing, listening internally and singing the power into a stronger state of being within the individual and an ever increasing awareness of the cosmic vibration through daily practice. Identification and internalisation of the divine is enacted, often through a total identification with a deity, such that the aspirant "becomes" the Ishta-deva or meditational deity.[9]

Tantrism was a quest for spiritual perfection and magical power. Its purpose was to achieve complete control of oneself and all the forces of nature, so as to attain union with the cosmos and the divine. Long training was required to master Tantric methods, into which the pupil had to be initiated by a guru. The methods of Yoga, including breathing techniques and postures, were employed to subject the body to the control of the will. Mudras or gestures, mantras or syllables, words and phrases, and mandalas and yantras, symbolic diagrams of the forces at work in the universe, were used as aids to meditation and the achievement of spiritual and magical power. In meditation the initiate identified himself with various gods and goddesses representing cosmic forces. He visualized them and took them into his mind so that he became one with them, a process likened to sexual courtship and consummation. [10]

For some Tantric Monks used females partners to represent goddesses. In left-handed Tantrism, ritual sexual intercourse was employed, not for pleasure but as a way of entering into the underlying processes and structure of the universe. [11]

KIRK CAN YOU HEAR THIS??

How am i not bein serious jesus

Distinguishing features of Vajrayana
A Buddhist ceremony in Ladakh.

The distinction between traditions is not always rigid. For example, the tantra sections of the Tibetan Buddhist canon of texts sometimes include material not usually thought of as tantric outside the Tibetan Buddhist tradition, such as the Heart Sutra[21] and even versions of material found in the Pali Canon.[22][23]

[edit] Ritual

The distinctive feature of Vajrayana Buddhism is ritual, which is used as a substitute or alternative for the earlier abstract meditations.[24][4]

[edit] Goal and motivation

The goal of spiritual practice within the Mahayana and Vajrayana traditions is to become a Buddha by following the bodhisattva path, whereas the alternative goal for Theravada practice is the ending of suffering. As with the Mahayana, motivation is a vital component of Vajrayana practice, and Vajrayana teaches that all practices are to be undertaken with the motivation to achieve Buddhahood for the benefit of all sentient beings.

[edit] Upaya

The Vajrayana is based on the concept of "skillful means" (Sanskrit: upaya) as formulated in Mahayana Buddhism. It is a system of lineages, whereby those who succesfully receive an initiation (permission to practice) are seen to share in the mindstream of the realisation of a particular skillful means of the vajra Master. In the Vajrayana these skillful means mainly relate to tantric, Mahamudra or Dzogchen practices. Vajrayana teaches that the Vajrayana techniques provide an accelerated path to enlightenment.[citation needed]

[edit] Two Truths Doctrine

Vajrayana subscribes to the two truths doctrine of conventional and ultimate truths.[25] The Two truths doctrine is a central concept in the Vajrayana practice path and is the philosophical basis for its methods. The Two Truths identifies "conventional" and "ultimate" truths. Conventional truth is the truth of consensus reality, common sense notions of what does and does not exist. Ultimate truth is reality as viewed by an awakened, or enlightened mind.

In the Sutrayana practice, a path of Mahayana, the "path of the cause" is taken, whereby a practitioner starts with his or her potential Buddha-nature and nurtures it to produce the fruit of Buddhahood. In the Vajrayana the "path of the fruit" is taken whereby the practitioner takes his or her innate Buddha-nature as the means of practice. The premise is that since we innately have an enlightened mind, practicing seeing the world in terms of ultimate truth can help us to attain our full Buddha-nature.[26]

Experiencing ultimate truth is said to be the purpose of all the various tantric techniques practiced in the Vajrayana. Apart from the advanced meditation practices such as Dzogchen and Mahamudra, which aim to experience the empty nature of the enlightened mind that can see ultimate truth, all practices are aimed in some way at purifying the impure perception of the practitioner to allow ultimate truth to be seen. These may be ngondro, or preliminary practices, or the more advanced techniques of the tantric sadhana.

[edit] Vows and behaviour
Main article: Samaya

In general, practitioners of the Vajrayana need to abide by a various tantric vows or samaya of behaviour. These are extensions of the rules of the Pratimoksha vows and Bodhisattva vows for the lower levels of tantras and are taken during iniations into the empowerment for a particular Anuttarayoga tantra. The special tantric vows vary depending on the specific mandala practice for which the iniation is received and also depending on the level of iniation.

A tantric guru, or teacher, is expected to keep his or her samaya vows in the same way as his students. Proper conduct is considered especially necessary for a qualified Vajrayana guru. For example, the Ornament for the Essence of Manjushrikirti states:[27]

Distance yourself from Vajra Masters who are not keeping the three vows
who keep on with a root downfall, who are miserly with the Dharma,
and who engage in actions that should be forsaken.
Those who worship them go to hell and so on as a result.

The Ngagpa Yogis from the Nyingma school keep a special lay ordination.

[edit] Esoteric transmission
Main article: Esoteric transmission

Vajrayana Buddhism is esoteric, in the sense that the transmission of certain teachings only occurs directly from teacher to student during an initiation or empowerment and cannot be simply learned from a book. Many techniques are also commonly said to be secret, but some Vajrayana teachers have responded that secrecy itself is not important and only a side-effect of the reality that the techniques have no validity outside the teacher-student lineage.[28] In order to engage in Vajrayana practice, a student should have received such an initiation or permission.

Reginald Ray writes that "If these techniques are not practiced properly, practitioners may harm themselves physically and mentally. In order to avoid these dangers, the practice is kept "secret" outside the teacher/student relationship. Secrecy and the commitment of the student to the vajra guru are aspects of the samaya (Tib. damtsig), or "sacred bond", that protects both the practitioner and the integrity of the teachings."[20]

The teachings may also be considered "self-secret" meaning that even if they were to be told directly to a person, that person would not necessarily understand the teachings without proper context. In this way the teachings are "secret" to the minds of those who are not following the path with more than a curious investigation.[29][30]

The esoteric transmission framework can take varying forms. The Nyingma school of Tibetan Buddhism uses a method called Dzogchen. The Tibetan Kagyu school and the Shingon school in Japan use an alternative method called Mahamudra.

[edit] Sub-schools

Although there is historical evidence for Vajrayana Buddhism in Southeast Asia and elsewhere (see History of Vajrayana, below) today the Vajrayana exists primarily in the form of two major sub-schools, with one minor subschool.

[edit] Tibetan Buddhism
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Main article: Tibetan Buddhism

The Tibetan Buddhist schools, based on the lineages and textual traditions of the Kangyur and Tengyur of Tibet, are found in Tibet, Bhutan, northern India, Nepal, southwestern and northern China, Mongolia and various constituent republics of Russia that are adjacent to the area, such as Amur Oblast, Buryatia, Chita Oblast, the Tuva Republic and Khabarovsk Krai. Tibetan Buddhism is also the main religion in Kalmykia.

Vajrayana Buddhism was established in Tibet in the 8th Century when Santarak?ita was brought to Tibet from India at the instigation of the Dharma King Trisong Detsen, some time before 767 CE. He established the Nyingma school. As a Tantric Mahasiddha Padmasambhava's contribution ensured that Tibetan Buddhism became part of the Vajrayana tradition. While Vajrayana Buddhism is a part of Tibetan Buddhism in that it forms a core part of every major Tibetan Buddhist school, it is not identical with it. Buddhist scholar Alexander Berzin refers to "the Mahayana and Vajrayana traditions of Tibetan Buddhism"[31]. Training in the "common paths" of Sutra (including Lamrim) are said to be the foundation for the "uncommon path" of Vajrayana.[32] The Vajrayana techniques which add 'skillful means' to the general Mahayana teachings for advanced students. The 'skillful means' of the Vajrayana in Tibetan Buddhism refers to tantra techniques, Dzogchen (Tibetan:maha-ati) and Mahamudra (Tibetan:Chagchen).

[edit] Shingon Buddhism


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Main article: Shingon Buddhism

The Shingon school is found in Japan and includes practices, known in Japan as Mikkyo, which are similar in concept to those in Tibetan Vajrayana Buddhism. The lineage for Shingon Buddhism differs from that of Tibetan Vajrayana, having emerged from India and Central Asia (via China) and is based on earlier versions of the Indian texts than the Tibetan lineage. Shingon shares material with Tibetan Buddhism – such as the esoteric sutras (called Tantras in Tibetan Buddhism) and mandalas – but the actual practices are not related. The primary texts of Shingon Buddhism are the Mahavairocana Sutra and Vajrasekhara sutra. The founder of Shingon Buddhism was Kukai, a Japanese monk who studied in China in the 9th century during the Tang Dynasty and brought back Vajrayana scriptures, techniques and mandalas then popular in China. The school mostly died out or was merged into other schools in China towards the end of the Tang Dynasty but flourished in Japan. Shingon is one of the few remaining branches of Buddhism in the world that continues to use the siddham script of the Sanskrit language.

Although the Tendai school in China and Japan does employ some esoteric practices, they are peripheral and therefore Tendai is not seen as a truly esoteric school.[citation needed] The esoteric rituals came to be considered of equal importance with the exoteric teachings of the Lotus Sutra. By chanting mantras, maintaining mudras, or practicing certain forms of meditation, one is able to understand sense experiences as taught by the Buddha, have faith that one is innately an enlightened being, and that one can attain enlightenment within the current lifetime.

Thats true btw....my uncle rufus is a professor and tells me these hings.....peeheehee :P xx