一位曾作过喇嘛教大师卡鲁宁波切的智慧女的西方人的自白

lalachen

BUDDHISM DEBATE

With her book, Traveller in Space: In Search of Female Identity in Tibetan Buddhism, the Scottish philosopher of religion, June Campbell, opened the floodgates for an honest and sound debate about Tantric Buddhism. She worked as a translator for Tibetan lamas, including Kalu Rinpoche, whose "secret sexual consort" she became. Here we reproduce an article about her from the Independent.
The Independent - 10. February 1999 - Paul Vallely
I was a Tantric sex slave
For years June Campbell was the`consort`of a senior Tibetan Buddhist monk. She was threatened with death if she broke her vow of secrecy. But then enlightenment can be like that.
Feet of clay? No, it was a different part of the anatomy - and of all too fleshly substance - which caused the trouble. But, I suppose, you don`t expect Tantric sex to be a straightforward activity. Then again, sex of any kind isn`t really what you`re planning when you become a celibate nun.

It was, said June Campbell as she began her lecture, only the second time she had been asked to give a talk to a Buddhist group in this country since her book. Traveller in Space came out three years ago. Small wonder. The topic of her talk was "Dissent in Spiritual Communities", and you don`t get much more potent types of dissent than hers. For she not only revealed that she had for years been the secret sexual consort of one of the most holy monks in Tibetan Buddhism - the tulku (re-incarnated lama), Kalu Rinpoche. She also insisted that the abuse of power at the heart of the relationship exposed a flaw at the very heart of Tibetan Buddhism.

This was heresy , indeed. To outsiders, the Rinpoche was one of the most revered yogi-lamas in exile outside Tibet. As abbot of his own monastery, he had taken vows of celibacy and was celebrated for having spent 14 years in solitary retreat. Among his students were the highest ranking lamas in Tibet. "His own status, was unquestioned in the Tibetan community", said Ms. Campbell, "and his holiness attested to by all".

The inner circles of the world of Tibetan Buddhism - for all ist spread in fashionable circles in the West - is a closed and tight one. Her claims, though made in a restrained way in the context of a deeply academic book subtitled - "In Search of Female Identity in Tibetan Buddhism" - provoked what she described as a primitive outpouring of rage and fury. "I was reviled as a liar or a demon", she said during a public lecture last week at the nonsectarian College for Buddhist Studies in Sharpham, Devon. "In that world he was a saintly figure. It was like claiming that Mother Teresa was involved in making porn movies".

But it was not fear of the response which made her wait a full 18 years before publishing her revelations in a volume entitled Traveller in Space - a translation of dakini, the rather poetic Tibetan word for a woman used by a lama for sex. It took her that long to get over the trauma of the experience. "I spent 11 years without talking about it and then, when I had decided to write about it, another seven years researching. I wanted to weave together my personal experience with a more theoretical understanding of the role of women in Tibetan society to help me make sense of what had happened to me."
What happened was that , having become a Buddhist in her native Scotland in the hippie Sixties, she travelled to India where she became a nun. She spent 10 years in a Tibetan monastery and penetrated more deeply than any other Westerner into the faith`s esoteric hierarchy. Eventually she became personal translator to the guru as, during the Seventies, he travelled through Europe and America. It was after that, she said, that "he requested that I become his sexual consort and take part in secret activities with him".
Only one other person knew of the relationship - a second monk - with whom she took part in what she described as a polyandrous Tibetanstyle relationship. "It was some years before I realised that the extent to which I had been taken advantage of constituted a kind of abuse".
The practice of Tantric sex is more ancient than Buddhism. The idea goes back to the ancient Hindus who believed that the retention of semen during intercourse increased sexual pleasure and made men live longer. The Tibetan Buddhists developed the belief that enlightenment could be accelerated by the decision "to enlist the passions in one`s religious practice, rather than to avoid them". The stategy is considered extremely risky yet so efficacious that it could lead to enligthenment in one lifetime.
Monks of a lower status confined themselves to visualising an imaginary sexual relationship during meditation. But, her book sets out, the "masters" reach a point where they decide that they can engage in sex without being tainted by it. The instructions in the so-called "secret" texts spell out the methods which enable the man to control the flow of semen through yogic breath control and other practices. The idea is to "drive the semen upwards, along the spine, and into the head". The more semen in a man`s head, the stronger intellectually and spiritually he is thought to be.
"The reverse of ordinary sex expresses the relative status of the male and female within the ritual."
More than that, he is said to gain additional strength from absorbing the woman`s sexual fluids at the same time as withholding his own. This "reverse of ordinary sex", said June Campbell, "expresses the relative status of the male and female within the ritual, for it signals the power flowing from the woman to the man".
The imbalance is underscored by the insistence by such guru-lamas that their sexual consorts must remain secret, allowing the lamas to maintain control over the women. "Since the book was published, I`ve had letters from women all over the world with similar and worse experiences".
So why did she stay for almost three years? "Personal prestige. The women believe that they too are special and holy. They are entering sacred space. It produces good karma for future lives, an is a test of faith". The combination of religion, sex, power and secrecy can have a potent effect. It creates the Catch 22 of psychological blackmail set out in the words of another lama, Beru Kyhentze Rinpoche: "If your guru acts in a seemingly unenlightened manner and you feel it would be hypocritical to think him a Buddha, you should remember that your own opinions are unreliable and the apparent faults you see may only be a reflection of your own deluded state of mind...If your guru acted in a completely perfect manner he would be inaccessible and you would be able to relate to him. It is therefore out of your Guru`s great compassion that he may show apparent flaws... He ist mirroring your own faults".
The psychological pressure ist often increased by making the woman swear vows of secrecy. In addition June Campbell was told that "madness, trouble or even death" could follow if she did not keep silent. "I was told that in a previous life the lama I was involved with had had a mistress who caused him some trouble, and in order to get rid of her he cast a spell which caused her illness later resulting in her death.
There are those Buddhists, like Martine Batchelor - who spent 10 years as a Zen Buddhist nun in a Korean monastery and who now teaches at Scharpham College - who insist the religious techniques the Buddha taught can be separated from the sexist, patriarchal and oppressive culture of many Buddhist countries. But June Campbell is not convinced. "You have to ask what is the relationship between belief and how a society structures itself," she said. In Tibetanism, power lies in the hands of men who had often been traumatised by being removed from their mother at the age of two and taken to an all male monastery. "Some were allowed visits from their mothers and sisters but always in secrecy - so that they came to associate women with what must be hidden".
But there is more to it, she believes than that. Teaching at Sharpham last week she gave the students a whole range of material about different kind of feminism - from the political to the psychotherapeutic. She then asked them how it relates to the fact that there are no female Buddha images or to why in Tantric sex images the woman always has her back to the viewer, or to why Buddhist women are told to pray that they will be reborn into a male body in their next life -for only in a man`s body can they attain full enlightenment.
"Once I started unravelling my experiences, I began to question everything," she said. That meant not just the actions of a particular guru But the very idea of the guru. She began to wonder whether the Tantra was just a fantasy, and whether there is really any difference between Tantric sex and ordinary sex. She questioned the very concept of enlightenment itself and the practice of meditiation. "I realised that in order to be myself I had to leave it all - completely an utterly."


来源：http://www.iivs.de/~iivs01311/EN/deba02.html

ppoliqinghai

哪位仁兄能给翻译看看，整这一大篇鸟语，能不能说点国语啊！

filookm

http://bbs.m4.cn/forum/en/thread-1333-1-1.html

ltbriar

我試試, 但也許很難, 因為密宗一些事, 不太懂,
試試吧, 不行時, 我會貼文另請高明

ltbriar

翻譯

我曾經是密宗的性奴隸
佛學爭議

蘇格蘭女宗教哲學家, 臻恩.甘寶爾在她的著作「空行者: 在藏傳佛教(譯者註: 也就是喇嘛教)中尋找女性自我」中, 打開了防洪閘門來坦誠有力的議論密宗佛學。她曾為多位西藏喇嘛當翻譯, 包括卡盧仁波切, 也成了後者的「秘密性伴侶」。這裡我們轉載獨立報有關她的一篇報導。

獨立報1999年2月10日 - 保羅.華利裡
我曾經是密宗的性奴隸
臻恩.甘寶爾曾是一位藏傳佛教高僧的「伴侶」達數年之久。她受到死亡恐嚇必須嚴守她保密的誓言。不過那也會讓人徹悟的。
泥足? (譯者注: 源於聖經, 說巴比侖王夢見人像, 頭是金造, 愈往下料愈差, 足是半泥半鐵, 最後一敲泥腳, 人像就爛了, 意指偶像也有政命弱點) 不! 這是完全另一類解剖 – 而且全是血肉之軀 – 也是麻煩的根源。 但我猜, 你不會認為密宗性行為是直接簡單的事吧。可話又說回來了, 當你成一個禁慾尼姑, 任何形式的性行為都不全是如你計劃那樣的吧。
可就是那麼簡單, 臻恩.甘寶爾開始說她的經過。自從她的書發表後,這是她第二次受邀在本地跟一個佛教組織演說。「空行者」在三年前出版。小小訝異, 她演講的題目是「信仰團體的異議」, 而你不能找到比她那樣更有力的異議了。因為她不單公開她曾當了藏傳佛教最神聖的高僧 – 轉世大喇嘛卡盧仁波切 - 數年的秘密性伴侶。她也堅持這關係核心中的濫權揭露了藏傳佛教核心深層的偏差。

這的確是異端。對外界, 卡盧仁波切是西藏流亡在外最負盛名的瑜伽修行喇嘛之一。作為他自己寺院的主持, 他曾多次持色戒戒律, 因閉關靜修14年而被稱頌。他徒弟中有許多是西藏高僧。 甘寶爾說「他的地位在西藏社會裡是無容置疑的, 他的神聖是一致認可的。」

藏傳佛教世界的最內核心 – 對它流行的西方圈子而言 – 是封閉和隔絕的。她的指控, 儘管是在加上「尋找女性自我」的副標題的學術書內以很克制方式表達的, 激起了她描述為原始發洩出來的憤怒。「我曾被辱罵為說謊或是妖魔」她在上週一個在狄旺, 夏普咸頓一所無派別的佛學書院的公開演講上說。「在那個世界, 他是個聖者, 就像在指控德蘭修女涉入色情片一樣。」

可是, 她不是害怕這些反應而讓她足足等了18年才把她的啟悟發表在名為「空行者」- 空行女的譯筆。空行女是藏文對被喇嘛用作性行為的女人一個頗具詩意的名詞。而是她需要那麼長的時間去擺脫經歷的噩夢。「我花了11年絕口不提它, 然後當我決定把它寫出來時, 又花了另外7年去蒐集資料研究。我想把自身經歷與對西藏社會裡女性的角色較理論化的瞭解結合, 去理解在我身上發生的事。」

發生經過就是, 在頹廢的60年代在家故鄉蘇格蘭成為佛教徒後, 她遠赴印度而且在那裡出家成了一名尼姑。她在一西藏寺院渡過了10年, 比任何其他西方人更深涉入那虔誠秘密的僧侶統治制度。最後她成為那宗教導師在70年代往來歐美時的私人傳譯。就是在此之後, 她說「他要求我成他的性伴侶, 跟他一起做那些秘密活動。」

只有另一人知道這種關係 – 一名她與之成她描述為一婦多夫的西藏式關係的僧侶。「許多年後我才明白我被利用的程度是足以構成一種侵犯傷害。」

密宗性行為是比佛教更古的。這觀念溯源於古印度教, 他們相信在性行為中保存精液會增加性愛樂趣和使男人更長壽。藏傳佛教發展這想法認為「加入宗教形式的熱誠, 而不是迴避它」會有利於參悟。這方法是被認為極端危險的, 可是那靈效卻是畢生受用。

低層僧侶只能在冥想時觀照幻想的性關係。但她的書揭露, 「大師」們修行到某一境界足以讓他們決定自己能進行性行為而無所罣礙。在那所謂「秘笈」中的指引說明讓男人以瑜伽吐納控制和其他方式來控制洩精的許多方法。大意是「將精往上導引, 由脊椎達頭部」。男人頭部的精愈多, 一般認為他的智慧與靈性愈強。

「把普通性行為顛倒顯示儀式中男女的角色地位」不止如此, 一般認為在保存自己精之時, 吸收女人的性液, 他能增強力量。臻恩.甘寶爾說: 這「把普通性行為顛倒顯示儀式中男女的角色地位, 因為它標誌著力量從女人流到男人那裡。」

這種不平衡進一步為這些大師喇嘛堅持他們的性伴侶必須保持隱密, 讓那些喇嘛一直能控制那些女人。「書出版後, 我從世界各地收到有相似或更糟經驗的婦女來信。

那為什麼她待了差不多三年呢?  「個人威望。那些女人相信他們太與眾不同和神聖了。她們是在進入神聖境界。它會為來生帶來好果報, 也是虔誠的考驗。」宗教, 性愛, 權力和隱密的組合可以是很有力量的。它構成一種兩難的心理敲詐, 一如另一喇嘛貝魯欽哲仁波切說的:「如果你師傅行為好像愚昧, 而你感到把他當菩薩是虛偽的行為, 你該記著你自己的看法是不可靠的, 而你看到似乎是愚昧的事, 可能只是你自己迷惑混亂的思潮的反射而已。如果你師傅行為全無瑕疵, 他將是不易接近, 你只能描述他。所以你師傅露出小毛病是他懷大慈悲, 他是在反映你自己的毛病。」

心理壓力通常在讓那女人發誓保密而增強。還有, 臻恩.甘寶爾被告知如果她不保持緘默, 「瘋狂, 麻煩或甚至死亡」會接踵而至。「我被告知那個跟我有關係的喇嘛在前生有一個給他麻煩的情婦, 為了甩掉她, 他對她施咒使她生病, 最後死亡。」

也有像瑪婷•芭特切勒那樣的佛教徒, 在韓國寺院裡當了10年禪宗的尼姑, 現於夏普咸頓任教 – 她堅稱佛陀傳授的宗教技巧是可以跟性別歧視, 父權主義, 和許多佛教國家的壓制式文化區別的。但臻恩.甘寶爾不同意, 她說:「你要問明白信仰和社會如何組織自己之間的關係。」在西藏, 權力是在那些兩歲就被從母親那裡領到全男人寺院, 備受精神傷害的男人手上。「有些會被容許探望他們母親或姐妹, 但卻總是偷偷摸摸的- 所以他們把跟女人一起看成是必須隱密的。」

但她相信還不止這些。上週在夏普咸頓授課時, 她給學生一整系列從政治到心理治療有關不同女權主義的資料。 然後她問學生對沒有女佛像或是為什麼密宗歡喜禪塑像女身永遠背向觀眾, 又或為什麼佛教女信徒被告知禱告會讓她們轉世得男身, 只有男身她們才能參悟, 他們怎看?

「當我開始釋放自己經歷, 我開始懷疑每件事。」她說。那不只是對某一大師的行為, 而是大師這概念本身。她開始懷疑密宗是否只是一個虛幻, 密宗性行為跟普通性行為真有不同嗎? 她質疑參悟這概念本身, 以及冥想的行為。「我明白要成為我自己, 我必須完全絕對地把這些放下。」

轉載請註明出處
http://bbs.m4.cn

[ 本帖最后由 ltbriar 于 2008-4-28 15:01 编辑 ]

ltbriar

http://gate.tycool.com:82/gate/b ... s/thread193360.html

這網址對密宗也有介紹
但我不知所說是否合乎事實

whistling

这是早存在的一个版本，贴出供楼上参考。


我是一个坦特罗密教性奴隶

　　藉由她的书，《空行母：寻找藏传佛教中女性之定位》，苏格兰宗教哲学家JuneCampbell打开了许多道让人可以诚实探讨与深入辩论坦特罗密教教义的水闸门。她曾担任过多名西藏喇嘛的翻译员，其中还包括了她后来成为其秘密性伴侣的卡卢仁波切。在这里我们重现了来自英国独立报theIndependent有关她的一份访问报导。
英国独立报-1999年2月10号-记者PaulVallely
　JuneCampbell曾经是一位地位崇高的西藏喇嘛的多年性伴侣。她还曾被告知如果违背秘密誓言的话，将遭受死亡诅咒的威胁，但是话说回来，所谓的开悟或许真的脱不了这些事吧?
又是一双黏土脚吗？不，是人体解剖构造上的另一部分——而且是再肉质不过的一部分——所造成的麻烦。当然，我想读者们应该都不至于会误认坦特罗密教中的双修性行为会是一种坦率公开的活动，不过话再说回来，当你立誓出家成为一名禁欲的比丘尼时，任何一种形式的性行为想当初都不在你原先的计划中吧。
(※译注:黏土脚:这个名词特别用来喻指某些地位崇高，道貌岸然之人，其实暗中有公众所看不见的弱点或秘密!意味一个人的地位再神圣，站的再高，如果他的双脚是黏土作的,那么将很容易被打碎，打碎了自然就站不稳，必定要从高处跌下来，既不神圣也不高了!)
这是，JuneCampbell在演讲开始时说的，自从她的书出版以来第二次被邀请为这个国家的佛教团体发表演说，《空行母》这本书在三年前问世出版，而一点也不意外的，她所叙述的主题被当时的宗教界斥为异端，而她所遭受的责难亦可说是无人能过其右。因为在书中她不仅揭露了自己曾是西藏诸多“神圣”修行人当中，一位转世喇嘛——卡卢仁波切多年的秘密性伴侣，她还坚信这种关系的核心当中所隐藏的权力滥用更足以暴显整个坦特罗密教（即喇嘛教）教义最极核心的缺失!
说实在的，乍听之下这真是异端邪说。对外人而言，卡卢仁波切是西藏流亡在外诸多备受崇敬瑜伽师—喇嘛当中的一个。身为自己寺院的住持,他不仅早发誓禁欲，而且更以曾隐居潜修十四年而备享盛名。他的学生当中,很多都是西藏最高阶层的喇嘛。而正如Ms.Campbell说的：“在西藏社会中，他的身份地位是无庸置疑的，而所有人也都乐于证明他的神圣不凡。”
藏传佛教世界这个圈子——不管它在西方时尚圈中已经如何传播开来——本质上都还是一个既封闭又紧密的圈子。尽管Ms.Campbell已经选择将自己的陈述以一种颇为节制的方式，在她那本极为学术化而又以“寻找藏传佛教中女性之定位”为副标题的书中表达出来，仍然不免在这个封闭的圈子中激起被她形容为“愤怒与激动的原始流露”的强烈反弹。“我被痛斥谩骂成一名骗子，一个恶魔！”她在上个礼拜于Sharpham，Devon的无派系佛学研究大学
(thenonsectarianCollegeforBuddhistStudies)所发表的那场公开演讲中这样说：“在西藏佛教那个世界里，他是一名圣人。而我对他的揭发就好象是宣称天主教德蕾莎修女也会拍A片一样！”
但是，并非因为不敢面对这些反弹，而让她整整等了十八年才出版这本书《TravellerinSpace》（TravellerinSpace即藏语dakini一辞的英译,dakini是空行母的意思，这个名辞虽然看似颇有诗意,实则不过意指被喇嘛用来当作双修性工具的女人）来揭发吐露真相。而是整整花了十八年那么久的时间，她才终于能够克服这些经历所造成的创伤。“有十一年之久我绝口不提这事，等到我决心要把它写下来了，又花了我七年的时间去做研究。我想作的是把我个人的经验以及我对西藏社会中女性所扮演角色的了解编织联系起来，好让自己能够合理解释过去那些发生在我身上的事。”
事情发生经过如下，六零年间嬉皮年代当JuneCampbell在苏格兰家乡成为佛教徒后，她接着就旅行到印度并在那里出家成为比丘尼。随后她又在一座西藏喇嘛寺庙里待了十年，远比任何一位西方人士都还深入接近这个信仰中的神秘高层。最后她更成为藏密大师卡卢仁波切七十年代旅游欧美时的随身翻译。“就是在那之后，”Campbell说，“卡卢仁波切要求我成为他的性伴侣，与他双身共修密法。”
只有一个第三者知道她与卡卢仁波切间的这种关系——一个侍从喇嘛——这个喇嘛也曾在Campbell所形容并参与的那种一女多男西藏密宗双身共修关系中与她发生过性行为。“好几年过后，我才醒悟到就我当时所被侵犯与利用到的程度来说，那早已构成是一种对性的剥削与糟蹋了。”

就年代上来说,坦特罗密教这种双身修法要比正统佛教(显教)还来的早。而这种思想的来源则可远溯自古代印度教某些教徒所深信的——“在交媾当中男性若能保持精液不漏失,就能增强性爱快感并且延年益寿”。藏传佛教(喇嘛教)以此为基础，甚至更进一步发展成深信“若将情欲导入修行当中,而非一味排斥情欲”,将可以让修行人加速到达所谓开悟的境界！这种将情欲导入修行中的方法，在藏传佛教中被视为极端危险而又极端有效,可以让修行人有机会在短短的一世中证悟成道，即身成佛。
资历浅地位低的喇嘛因为有所受限而只能在冥想当中以观想的方式进行这种男女双身修法，但是正如Campbell书中所陈述的，那些号称“大师”的高层喇嘛则自认已经达到能够进行真正的男女合体双修而不被情欲污染的境界，在西藏所谓的密续(※译注:特指密宗喇嘛自创的经典，与显教经论不同)中，详细地解说了这些号称可以控制男性精液能量流动的瑜珈呼吸控制法与其它修行法。所有这些方法的主要目的不外乎“将精液能量(※译注:意为阳性或男性能量，就外在而言,即表现为男性物质精液。一般人但依常识亦知不可能将精液转移至脊柱乃至头部中!)沿着脊柱往上引导到头部”。一位修行者如果累积越多的男性能量在头部，就越被视为在智能与心灵上越优秀强壮。
“‘一般性行为的倒行逆施’恰足以一语道破密宗双身修法中男女双方的相对关系与地位。”
此外,在保持自己精液不漏失的情况下,男性甚至还可以藉由吸取双修女伴的淫液而获得额外的精气能量。这种“一般性行为的倒行逆施”，JuneCampbell说：“正足以说明双身仪轨中男女双方的相对关系地位,因为它清楚表明力量是从女方身上流失到男方的。”
(※译注:之所以称为“一般性行为的倒行逆施”是因为在一般性行为当中,男方最终必将射精漏失精液,亦即所谓损失精气能量!然而密宗双身修法却“倒行逆施”,标榜精液可以不漏失,甚至还能反向逆引此一男性精液能量上传至头部!)
这种双修法中男女地位的失衡是因为喇嘛大师们必定会坚持与他们进行双修的“空行母”严守秘密——其目的不过在于让喇嘛们可以完全掌握这些双修的女伴——而更形恶化。JuneCampbell说：“这本书出版以来,我收到不少从世界各地曾遭受相同甚至更恶劣待遇的女性所寄来的信件。”
那么到底是什么原因让她继续待在卡卢仁波切身旁将近三年之久呢?“个人的威望与地位!”这些与喇嘛上师进行双修的女性相信她们自己是特别而且是神圣的!(※译注:因为只有她们能与“神圣尊贵”的喇嘛上师们进行秘密双修,别的女人不能!)她们相信自己正踏入一个神圣的领域。这种神圣领域的踏入将为自己的来世带来好运,而为了踏入这个神圣领域而与喇嘛上师们**进行双修则是对自己信仰忠诚与否的一种考验!这种宗教信仰、性、权力与秘密的混合能够产生一种威力庞大的效应。结果正是造成一种让人进退两难的精神勒索情况,恰如另一个西藏喇嘛BeruKyhentzeRinpoch所说的:“如果你自己上师的举止看起来不像一个觉悟者应有的行为,而你又觉得在这种情形下把他视为是一尊佛实在是很假道学的话,那么你应该记住你自己的想法是不足凭恃的,而你所看到自己上师所犯的那些明显过失很可能正是你自己紊乱不过的心灵所显现的倒影罢了……(要知道)如果你的上师以一种完美的状态表现举止时,他对你而言将成为遥不可及，而你也将无法与他亲近乃至沟通。所以啊,你的上师之所以表现出种种明显过失其实是出于大慈悲心……他其实是在为你显现你自己的过失啊!”
这种精神压力对于那些“空行母”来说,通常因为她们必须发下毒誓保证决不泄漏与上师**双修的秘密而随之加强，就JuneCampbell而言,她就曾被告知如果违誓泄漏她与上师进行**双修的秘密的话,“疯狂,灾难甚至死亡”将可能随之降临于她身上!“我被告知说,与我进行双修的卡卢仁波切，在上一辈子里有个情妇带给他一些麻烦,为了除掉她,他就念咒施术让那位情妇生病乃至最后病重死亡!”
“当我开始解开自己旧心结的同时,我也开始质疑起了一切事。”她说。这两句话的意思是,她所怀疑的对象已不仅仅是某位喇嘛上师的行为是否正确?而是更进一步的,他的法义思想是否根本就是有问题?她更开始怀疑起整个坦特罗密教的思想或许根本不过就是个大妄想,而密教无上瑜珈中的男女双修根本也就跟一般男女的**作爱毫无两样!她甚至还怀疑起所谓的觉悟到底是否存在?而静坐冥想那些修行是否有真实意义?“我体认到如果我真的想要重新寻回自我的话,我一定得完全地、彻底地拋开以前所有的那一切!”


[ 本帖最后由 whistling 于 2008-4-28 16:34 编辑 ]

binruo

凡权力和个人崇拜背后都有黑暗

zone

恶心死了

天女纱

相对发达的生产力
大多数喇叭们代表的就是落后愚昧封闭寄生阶级
有何种见不得人的行为都是可以理解的