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Tibetan / Mencapai pencerahan dengan sex?
« on: 26 July 2007, 10:58:55 PM »
Hidden Secrets of Tantric Sex

Is the Tantra a sex-obsessed corruption of Buddhism?

Padmavajra thinks not.

The last great phase in the historical development of Indian Buddhism was known as the Vajrayana (literally, 'The Thunderbolt Way) Its major contribution to Buddhism was a number of new and radical practices leading to Enlightenment.

The Vajrayana's aim was to bring the practitioner to Enlightenment as quickly as possible, and one of its central concerns was the liberalization and canalization of more and more of the practitioner's energy. Part of its way of effecting this was through sexual metaphor, sexual symbolism, and even through what have been called 'sexo-yogic' practices.

Because of its apparent use of sex as an aspect of spiritual practice, the Vajrayana has provoked two extreme responses in the West. In the early days of Buddhist studies, the Vajrayana was generally condemned as a corruption of the sublime ideals of Buddhism. More recent interest has tended to the other extreme. Some are attracted to the Vajrayana precisely because of its apparent sanctification of desire in general, and sexual desire in particular. In a recent exposition of the Vajrayana by a Tibetan teacher, we find the following, '...if desire for a woman arises, it must be relied upon...'. Such a presentation of the Vajrayana would seem to suggest that being a Buddhist does not involve changing ourselves. We can, apparently, keep hold of our desires as they will lead us to Enlightenment.

The truth behind the use of sexual themes in the Vajrayana is, as might be expected, far from either of the extremes mentioned. Though we are dealing with a vast and complex subject, it is possible to discern three distinct (though related) aspects of the place of sex in the Vajrayana. Firstly, there is the shock value of sexual language. For example, in the canonical texts of the Vajrayana - the Tantras - which flourished in India roughly between the 4th and 10th centuries CE, we can find sexual intercourse with the chaodali (outcaste girl) and prostitutes being recommended. At that time, contact - what to speak of sexual congress - with an outcaste, according to Hindu society (back to which Buddhism had to some extent been drawn), would have been deemed spiritually polluting. But, in making such recommendations, the Vajrayana was simply trying to shock people out of their mundane social conditioning. It was seeking to liberate the energy locked up in the convention and taboo of Hindu society.

Whether or not these recommendations were enacted is an open question. Stephan Beyer enthusiastically describes the followers of the Vajrayana thus: 'They sang of wisdom as the great Whore, for she opens herself to every man who seeks her, ...made love to the spontaneous maiden within them, and preached a world upside down, ... and were altogether quite outrageous and shocking to all good and sober citizens. It would be interesting to ponder how the Vajrayana would speak to our own age, where sexual license has become a kind of norm. If they wanted to shock people out of their conditioning today, the old followers of the Vajrayana might have to appear as a rap artist advocating the ecstacies etc.

In that passage quoted from Stephan Beyer, we read that the followers of the Vajrayana 'made love to the spontaneous maiden within them'. This brings us to the second aspect of sex in the Vajrayana, the so-called 'sexo-yogic' practices.

We have seen that the Tantras recommended sexual intercourse with the chaodali. Now, as well as aiming to decondition, this sort of recommendation would sometimes also have been referring to certain forms of yogic practice. Here, the word chaodali is not referring to a woman at all. In this context, chaodali can be translated as 'the fiery one' and, simply stated, refers to the vital energy that must be contacted and incorporated into our practice. It parallels the better known kundalini.

The practices associated with the arousal of the chaodali occur in the anuttara-yoga Tantra, the highest level of Vajrayana practice, and - traditionally - should be undertaken only after years of successful training in Hinayana, Mahayana, and lower Vajrayana disciplines. Indeed, in India and old Tibet, these practices would not have been known about, even in theory, by those not initiated into them. (This might be one of the reasons why these practices were 'hidden away in sexual language - to keep them out of the reach of those not ready to undertake them.) Sangharakshita has recalled that in his own contact with Tibetan monks, lamas, and lay people, there was no special interest shown in these teachings, and definitely no unhealthy emphasis.

There also seems to be some doubt as to whether the 'sexo-yogic' practices were intended to describe anything physical at all. Herbert Guenther, a writer normally very sure of himself, says in commenting on one of these practices: 'We move in a world which probably is neither physical nor mental, but may partake of both (or be something completely different). In some of the practices found in the Tantras and their related works we encounter elaborate visualization techniques where the practitioner is instructed to see himself as a Buddha in sexual union with a female consort, usually described as a dakini. Here the aspect of sexo-yogic practice merges with the third aspect, that of sexual symbolism.

Within the Mahayana, Enlightenment was principally seen as the insoluble union of wisdom and compassion. Mahayana artists were fond of depicting this union in paintings and images, in the form of the androgynous figure of the Bodhisattva - a beautiful sixteen-year-old: gentle, yet strong in appearance.

The Vajrayana sought to depict this union even more vividly, and so depicted the Buddha or Bodhisattva in sexual union with the dakini. We often come across such figures in Vajrayana art. The Buddha or Bodhisattva looks serene, contemplative, blissful; while the dakini - appearing like a goddess - embraces him tightly, and looks rapturously into his face. Here the male figure symbolizes Compassion, the female figure Wisdom. Sangharakshita has commented on such depictions thus: 'One must observe that though there are two figures there are not two persons: there is only one Enlightened person, one Enlightened mind, within which are united reason and emotion, wisdom and compassion.

These representations embody under the form of sexual symbolism (here of course one has nothing to do with sexuality in the ordinary sense) the ideal of Wisdom and Compassion united. Traditionally, these images are considered highly sacred, inspiring profound reverence and devotion, not in any way stimulating a sexual response. However, they have suffered abuse.

Some people go so far as to recommend that during sexual intercourse, the man should visualize himself as the Buddha: the woman should visualize herself as the dakini. Both should experience their lovemaking as an enactment of the uniting of Wisdom with Compassion. Such recommendations provide the deluded with a first class means of rationalizing away their mundane desires.

For most of us, such a practice would be a purely mental activity making no significant difference to the basic urges involved. It would be no more than a fancy way of having sex. For those experienced enough to see and feel themselves to be a Buddha at such times, it is highly unlikely that they would want to involve themselves with sex at all! Being so content, complete, and rich within themselves, they would hardly need to reach beyond themselves for their pleasures.

To conclude, within the Vajrayana, sex - as most of us understand and experience it - is not part of the path to Enlightenment at all. Sexual language within the Vajrayana is strictly metaphorical, strictly symbolic: not to be taken literally. Indeed, if taken literally, some Vajrayana writings will not lead us to Enlightenment, but will sink us more deeply in the mire of greed, hatred, and delusion.


1.Thinley Norbu, The Small Golden Key, p.24

2. Stephan Beyer, The Buddhist Experience, p. 258

3. Herbert V. Guenther, The Life' and Teaching of Naropa, pp. 161-162

4. Ven. Sangharakshita, 'Masculinity' and 'Femininity' in the Spiritual Life, p.24

Lingkungan / Apa kabarnya Ferry?
« on: 26 July 2007, 10:49:33 PM »
Selasa, 26/06/2007 15:06 WIB
Sebelum Tewas Alda Tak Hanya Pakai Kutang
Fajar Anugrah - detikHot

Jakarta, Fery Surya Prakasa membeberkan detail peristiwa tewasnya Alda Risma. Dalam aksi buka suaranya, Ferry membantah kalau sebelum tewas, Alda hanya mengenakan bra hitam.

Beberapa waktu lalu dua orang dari toko obat , Indra dan Zein mengatakan kalau mereka melihat Alda hanya mengenakan celana hitam dan bra hitam. Zein dan Indra merupakan dua orang yang diminta Ferry membawa obat-obatan untuk disuntikkan ke tubuh Alda. Keduanya melihat Alda hanya mengenakan bra hitam pada 11 Desember 2006, satu hari sebelum ia tewas.

Keterangan Zein dan Indra tersebut dibantah habis Ferry. "Nggak mungkin Pak Hakim saya membiarkan Alda keluar dari kamar mandi hanya pakai CD dan bra hitam," katanya dalam sidang di Pengadilan Negeri Jakarta Timur, Selasa (26/6/2007).

Sidang kali ini memang khusus mendengarkan keterangan Ferry. Ia menjelaskan detail kejadian sebelum Alda tewas, sampai 'kabur'nya ia ke Singapura.

Ferry mengenal Alda sejak tahun 1999 di sebuah acara di Hotel Sheraton Media. Saat itu ia sudah menikah dengan seorang warga negara Amerika keturunan Taiwan, Margareth. Ia juga dikaruniai dua orang anak.

Sejak perkenalan tersebut, terjalinlah hubungan khusus. Hubungan tanpa pernikahan itu tercium juga oleh istri Ferry. "Istri saya marah-marah tapi tiba-tiba berkurang. Seperti membiarkan hubungan saya dengan Alda," katanya.

Setelah kenal, Ferry baru tahu kalau Alda ternyata kerap mengonsumsi obat penenang dan obat tidur. Kegiatan tersebut akhirnya juga dilakoni Ferry bersama sang kekasih. Biasanya mereka meminta bantuan suster untuk menyuntik. Ferry menyebut, propofol, dominkum, dan neurobian kerap mereka konsumsi.

Cerita Ferry berlanjut ke kejadian menjelang tewasnya Alda pada 12 Desember 2006. Pada 9 Desember 2006, ia mendatangi rumah Alda yang memang kerap dikunjunginya. Di sana ia menginap semalam.

Alda yang mengaku kurang happy minta diajak jalan-jalan. Di perjalanan, ia menelepon suster Meidy yang sudah jadi langganan mereka untuk melakukan aksi suntik-menyuntik obat penenang. Karena suster Meidy tak ada, kekasih suster Meidy menyarankan Ferry membeli sendiri obat-obatan di Pasar Pramuka.

Setelah dari pasar dan melintasi Hotel Grand Menteng, Alda memilih untuk menginap di hotel tersebut. Zein dan Indra dari toko obat , datang membawa seorang suster untuk meracik dan menyuntikkan obat-obatan.

Kegiatan suntik-menyuntik tersebut terus berlangsung hingga 12 Desember 2006. Ferry kebingungan ketika pagi hari, Alda tak kunjung bangun. Ia akhirnya membawa pelantun 'Aku Tak Biasa' itu ke RS Mitra Internasional. Di rumah sakit itulah, Alda dinyatakan sudah meninggal.

Saat itu Ferry mengaku ia tak kabur. Karena merasa badannya sakit dan sedikit panik, ia memilih terbang ke Singapura untuk berobat bersama istri dan anak-anaknya.(eny/eny)

Diskusi Umum / Perlukah menyembah relik?
« on: 20 July 2007, 03:31:33 PM »
belakangan ini banyak organisasi yg mengadain pameran relik, entah itu relik buddha atau relik murid2nya ataupun relik2 orang suci (entah bener atau gaknya).

konon katanya relik ini bisa "beranak" dan bertambah dengan sendirinya. belum lagi cerita2 ajaib lainnya...

apakah kita perlu menyembah relik?
apakah peranan relik dalam agama buddha?
apakah relik diperlukan dalam kehidupan buddhis?

liat gambar2nya di sini:

Diskusi Umum / Bertuhan bukan berarti bermoral
« on: 17 July 2007, 09:23:15 AM »
dalam berdialog dengan kaum theis sering sekali dikemukakan bahwa kalo gak percaya tuhan itu berarti gak bermoral, atheis itu kriminal, tuhan sumber segala moral, moral yg baek2 dari tuhan, dan sebangsanya...

berikut adalah jurnal ilmiah dari sebuah universitas dan artikel majalah times yg menunjukkan fakta yg sebaliknya:

di dalam kedua link itu disimpulkan bahwa ada korelasi antara sekularisme dan kemakmuran. semakin religius, semakin gak makmur. semakin sekular, semakin makmur.

semakin religius, masyarakatnya semakin bejad, angka2 pembunuhan, kenakalan remaja, kehamilan remaja, aborsi, bunuh diri dan penderita penyakit kelamin justru tinggi dinegara2 religius...

sekarang mari kita pikirkan hasil penelitian di atas dan mempertanyakan... kenapa?

berikutnya adalah apakah religiusitas buddhis bisa meningkatkan moral?
kenyataannya negara yg paling mayoritas buddhisnya, thailand (lebih dari 90% buddhis) identik dengan prostitusi, show sexual dan black magic. kenapa?

ayo dikupas dikupas  ;D ;D ;D

Daptar plintiran2 dan disinformasi dalam penyebaran agama:
1. Bhikkhu bangkit dari kematian liat neraka

2. Gempa bumi peringatan dari Tuhan?

3. Einstein mempermalukan dosen atheis

4. Daging babi ada cacingnya

5. menyusul

Kalo ada yg tau plintiran yg laen, silakan tambah ;D

Hobi dan Kegiatan Ektrakulikuler / Olahraganya anak dhammacitta
« on: 16 July 2007, 10:06:56 AM »
Pengen tau pola hidup sehatnya buddhis dan simpatisannya  ;D ;D ;D

Keluarga & Teman / share tips menjawab kalo diajakin ke agama lain
« on: 10 July 2007, 10:05:16 AM »
semuanya pasti pernah diajakin ke tempat ibadah agama lain atau malahan diajakin pindah agama.
ntah itu dari teman, sodara, family...

ayo semua share cerita sama tipsnya untuk menjawab ajakan mereka  ;D

Waroeng English / The man behind the mission
« on: 09 July 2007, 09:57:02 AM »
Who's reading Ajahn Brahm's book? A very mixed crowd - Germans, Chinese, Thais, any number of people literate in the eight languages into which his book has been translated. Executives, students, psychologists, even Christian chaplains.

"Last month, a Catholic priest in Adelaide phoned me especially to thank me for the book because he uses it in his chaplaincy work," Ajahn Brahm says, sounding both delighted and a bit amazed. "When you get praise from Christians, you think, wow, this book is actually making those bridges between different religions."

With his knack for presenting Buddhist teachings without being too "Buddhisty" - conveying their wisdom in universally relevant ways - he makes a skilful bridge-builder (if an imperfect bricklayer).

Whether travelling around the world giving talks or based at his monastery in Australia, where only two per cent of the population is Buddhist, Ajahn Brahm is actively involved in interfaith dialogue, although he would rather not use the term "dialogue".

"It's friendship, actually," he says.

He tells of a particularly close friendship he has with the Catholic abbot of a Benedictine monastery just north of Perth. Both being entertaining speakers, they regularly do public talks together as "The Two Abbots", a sort of two-man spiritual-comedy act.

The concept is catchy, but also inspiring. "People see a Buddhist abbot and a Catholic abbot sitting together, talking about similar things, and being obviously friends. And they love it."

The two abbots' close friendship also makes it possible to have that "interfaith dialogue" more effectively. Ajahn Brahm observes that at many interfaith gatherings, one has to "tread on eggshells" out of fear of causing offence.

"But our friendship has gone way beyond that now. We know each other well enough that we're not afraid to disagree. He can say whatever he likes. He's my friend and I refuse to be offended.

"He can say, 'I don't believe in reincarnation!' And I can say, 'I don't believe in God!' And we both win, because we know exactly what we mean," he says with a laugh.

Debates about God's existence aside, another sticking point some Buddhists - particularly orthodox Theravadans - may have in truly respecting other religions is their belief that the only way to achieve ultimate liberation is through the practice of insight meditation, which is not found in other religions.

When this point is raised, Ajahm Brahm immediately responds, "That's called conceit."

He then goes on to quote an inarguable authority - the Lord Buddha. "Once the Buddha was asked that question - 'Can you become enlightened in other traditions?' And he gave this beautiful answer: 'Wherever there's an eightfold path, wherever you practise a bit of meditation, some virtue, some wisdom, there you'll find people becoming enlightened."'

Still, that watch-word "meditation" was mentioned, was it not? Yes, but Ajahn Brahm is keen to demystify "meditation". Many times in his talks, he emphasizes that there is nothing magical or esoteric about it. Meditation is simply stilling the mind. "It's a fundamental freedom of all human beings." He likens it to getting out of a speeding car and walking. When you're riding in the car, you can only see the world whizzing by through the window, the details blurred. Once you slow down, once you still the mind, you can see more clearly.

Buddhism has no monopoly on meditation. He points out that meditation is so popular nowadays that there are meditation groups in Christian and other faiths, so non-Buddhists can practise it within a tradition they're comfortable with.

Nor does Buddhism, or any religion, have a monopoly on truth.

"Now, you can actually bottle water and sell it. But you can't bottle truth and sell it. Religions try to do that. [They say] 'We're the only ones who've got the truth. So we've got the franchise, and no one else can sell it."'

Just as water is the same, no matter what bottle it's in (and no matter what those clever marketers say), so truth is the same, no matter what religious container it's in - love, peace, harmony, forgiveness, freedom.

Making that distinction between the containers and the contents is the key to avoiding inter-religious strife, he says. So much conflict is instigated when others attack one's own containers - the symbols, texts, icons of one's religion. But one need not get upset if one can remember that they are just symbols, and focus on maintaining the contents, the teachings.

"When the Taliban destroyed the Bamyan Buddha statues, Buddhists did not allow themselves to seek revenge, because that would, in fact, mean the Taliban had succeeded not only in destroying the containers, but also the contents."

Similarly, he says, "A Muslim might say, 'I don't like those cartoons [referring to the controversy over offensive caricatures drawn of the Prophet Muhammad], but it's more important that we're friends. Forgiven.' Wouldn't it be wonderful if that happened?"

Following an incident where US soldiers allegedly flushed a copy of the Koran down a toilet, Ajahn Brahm was asked what he would do if someone flushed a Buddhist holy book down a toilet.

"Call a plumber."

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