Here is a link to the spreadsheet I am using to find an OM House.
Here is a picture of the area I am searching in with Zillow.
And here is a link to the Zillow listings.
I had a dream last night. Without going into all the details, the
dream told me that “the way out” was through Buddhist meditation.
I started the relationship by design course with a good friend and a
lover. Now, she doesnt even want to talk to me. Without going into too
many details, we started out the course with good intentions at the
conscious level of mind, but we both had negative subconscious beliefs
and fears about the other gender, that led us into behaviors that
confirmed our beliefs.
I notice a lot of “explosions” in OneTaste, where people engage in
negative behaviors in their relationships. Sometimes they come back
together later, sometimes not: even though there is
sometimes growth in OneTaste, it comes at the expense of a lot of
damage and negativity. The behavior I see in OneTaste would not occur
for long in Buddhist meditation because each Buddhist has taken
responsibility for his own happiness and realizes that anger and foul
speech are sowing seeds that draw him deeper and deeper into a cycle.
Fear Inventory works very well. It makes your communication with women
cleaner and will definitely lead to more female lovers. But deeper
down, I want to love all women and all people. My mind has gotten to
the point that I think some people look better than others and I have
developed strong preferences. However, as well as Fear Inventory works,
I’m not so sure I want to keep searching my shadow side for
I have a false identity and think that having sex with other false
identities will liberate me from my delusion. And in fact in OneTaste,
they engage in practices at Magic School which help one dissolve those
I’ve been very close to starting physical confrontations in OneTaste
in the name of The Beast and following my desire. I’ve been treated
wrongly and lashed out like a spoiled brat. And so do many leaders in
OneTaste. But maybe the fact that they dont have these high-and-mighty
purer-than-thou states is good. heck the holy ones might be doing dirt
in the closet and that is much worse! But speaking for myself, I think
I can live a life free of being a slave of passion (as passionate as I
am). And maybe even turn on the passion should I so choose and with
whom i choose.
OneTaste is making the vital nutrient of ORGASM widely available. But
be clear that the ORGASM that they offer can be had by staring at a
flower or listening to a bird chirp. The ORGASM that they offer can be
had in and out of sex. And if you listen
Maybe I should cut out all practices but orgasmic meditation? I did
say that I liked the non-verbal practices at OneTaste. And OM itself
has [a wealth of
Trying several things and you are not sure if they are working for
good or for bad. Good practice to retreat yourself.
Keep assessing are you feeling more orgasm.
She has the need to take classes and wants to be pushed at the edge to
grow. Then you will want.
Dont blow out taking too many things at the same thing.
Let’s start with all you need to know about spirituality until you can achieve samadhi, the zazen instructions at Zen Mountain Monastery:
In zazen, we focus on the breath. Breath is the vital force; it’s the central activity of our bodies. Mind and breath are one reality: when your mind is agitated your breath is agitated; when you’re nervous you breathe quickly and shallowly; when your mind is at rest the breath is deep, easy, and effortless. It is important to center your attention in the hara. The hara is a place within the body, located two inches below the navel, inside the body. It’s the physical and spiritual center of the body. In zazen, you will begin to develop a relationship with the hara. You will practice putting your attention there; putting your mind there. As you develop your zazen, you’ll become more aware of the hara as the center of your attentiveness.
Practicing the Breath
Begin rocking the body back and forth, slowly, in decreasing arcs, until you settle at your center of gravity. The mind is in the hara, hands are folded in the cosmic mudra, mouth is closed, tongue pressed on the upper palate. You’re breathing through the nose and you’re completely experiencing the breath. Keep your attention on the hara and the breath.
We begin to steady and stabilize the mind by counting the breath. We practice by counting each inhalation and each exhalation, beginning with one and counting up to ten. Inhale—at the end of the inhalation, count one. Exhale—at the end of the exhalation, count two. When you get to ten, come back to one and start all over. The only agreement that you make with yourself in this process is that if your mind begins to wander—if you become aware that what you’re doing is chasing thoughts – you will look at the thought, acknowledge it, and then deliberately and consciously let it go and begin the count again at one.
The counting is a feedback to help you know when your mind has drifted off. Each time you return to the breath you are empowering yourself with the ability to put your mind where you want it, when you want it there, for as long as you want it there. That simple fact is extremely important. We call this power of concentration joriki, or spiritual power.
When you’ve been practicing counting the breath for a while, your awareness will sharpen. You’ll begin to notice things that were always there but escaped your attention. Because of the preoccupation with the internal dialogue, you were too full to be able to see what was happening around you. The process of zazen begins to open that up.
When you’re able to stay with the counting and repeatedly get to ten without any effort and without thoughts interfering, it’s time to begin counting every cycle of the breath. Inhalation and exhalation will count as one, the next inhalation and exhalation as two. This provides less feedback, but with time you will need less feedback.
Eventually, you’ll want to just follow the breath and abandon the counting altogether. Just be with the breath. Just be the breath. Let the breath breathe itself. That’s the beginning of the falling away of body and mind. It takes some time and you shouldn’t rush it; you shouldn’t move too fast from counting every breath to counting every other breath and on to following the breath. If you move ahead prematurely, you’ll end up not developing strong joriki. And it’s that power of concentration that ultimately leads to what we call samadhi, or single-pointedness of mind.
In the process of working with the breath, the thoughts that come up, for the most part, will be just noise, just random thoughts. Sometimes, however, when you’re in a crisis or involved in something important in your life, you’ll find that the thought, when you let it go, will recur. You let it go again but it comes back, you let it go and it still comes back. Sometimes that needs to happen. Don’t treat that as a failure; treat it as another way of practicing. This is the time to let the thought happen, engage it, let it run its full course. But watch it, be aware of it. Allow it to do what it’s got to do, let it exhaust itself. Then release it, let it go. Come back again to the breath. Start at one and continue the process. Don’t use zazen to suppress thoughts or issues that need to come up.
Scattered mental activity and energy keeps us separated from each other, from our environment, and from ourselves. In the process of sitting, the surface activity of our minds begins to slow down. The mind is like the surface of a pond—when the wind is blowing, the surface is disturbed and there are ripples. Nothing can be seen clearly because of the ripples; the reflected image of the sun or the moon is broken up into many fragments.
Out of that stillness, our whole life arises. If we don’t get in touch with it at some time in our life, we will never get the opportunity to come to a point of rest. In deep zazen, deep samadhi, a person breathes at a rate of only two or three breaths a minute. Normally, at rest, a person will breathe about fifteen breaths a minute—even when we’re relaxing, we don’t quite relax. The more completely your mind is at rest, the more deeply your body is at rest. Respiration, heart rate, circulation, and metabolism slow down in deep zazen. The whole body comes to a point of stillness that it doesn’t reach even in deep sleep. This is a very important and very natural aspect of being human. It is not something particularly unusual. All creatures of the earth have learned this and practice this. It’s a very important part of being alive and staying alive: the ability to be completely awake.
It is also important to be patient and persistent, to not be constantly thinking of a goal, of how the sitting practice may help us. We just put ourselves into it and let go of our thoughts, opinions, positions—everything our minds hold onto. The human mind is basically free, not clinging. In zazen we learn to uncover that mind, to see who we really are.
OK so Nicole basically has a talk where she shatters all understandings of monogamy and polyamory: