There would be so much to say about these matters. I’ll focus on the perinea of which you have not talked much to my amazement. Just as “the eyes beckon intent”, that is, at once express and control our moods, the perinea regulates the pelvic energy. I dare say that it controls not only the sacral and lumbar plexuses but also the other two and therefore also the vagus… That is quite a claim but this is how I experience it.

(The perinea is the region between the genitals and the anus for those who would not know)

Maintaining the tonus of the perinea ever so lightly – therefore not tense in the negative sense – will balance the whole of one’s tensegrity, that is, the main lines of tensions that unify the body.
That tonus is just as important as the one of the eyes which you would/should not let phase out.

Maintaining that focus will immediately lower your center of gravity, warm the lower body and cool the upper part, add it should be, it will strengthen your center or gravity (haha) as suggested in so many traditions, tonify the abdomen as suggested in Tai Chi, and stimulate the coccyx, as suggested by… me.

Do try this at home.

This also probably works wonder for me as I also tend to focus the “meaning” of my eyes and coordinate it with my breath. But I know it’s not something “I do” but the naturalness of my holon that I only assist very lightly. As it’s proper in any energetic works.

This triple coordination is quite liberating and astounding when you experience it. The lower body is very well grounded and the upper part is free to rise like a serpent…

By the way, the coordination of breath and sight is the reason one should not do two things at the same time. I’m referring mainly to thinking and acting: they require different breaths.

“Gathering” my awareness, and therefore energy, at the perinea somehow voids my neurosis, if you see what I mean. In my case tension goes up, clogs my neck, and cuts my body in two at the diaphragm if I let my awareness drift in haze and/or start thinking erratically.

A second field of awareness to recommend then is the quick going back and forth from coccyx to fontanelle, as if you were really at the two point at the same time. This will make the spine supple and move smoothly with the breath.

That makes a lot of points to keep in mind and that’s a good thing as it will curtail or shut off any vain inner dialog, which calls the energy upward.

Wow. This was a lot of preamble to get to orgasm…

If you remember most of this during love-making and orgasm, things will flow of themselves…

I think you should indeed make sounds, perhaps a mmmm as if tasting something incredibly delicious, and also, you should release sighs of relief. You should also cry, not necessarily completely, just this tender sadness. This is all liberating the bad tensions for the good one, that I then call tonus.

I have this not so non-standard view that desire is pleasure in and of itself, but that one must enjoy it directly,, and dive the most completely into it. That’s tonus. So… there’s no rush for orgasm, which would then be incomplete anyway.

I also find that I need to breathe not only *through, but *with the whole body, and even outside of it, calling the breath from the feet, or at least, you guessed it, from the perinea.

I recently discovered that I should not try to direct my orgasm upward but more simply, and oddly, follow and push downward awareness and breath as I exhale. So preorgastic pleasure and orgasm, both as release, is a matter of exhalation. Then the exquisite desire is acute on the inhalation.

Finally, to cut off an orgasm abruptly gather back all its energy at the coccyx, either by calling it there from everywhere (and by inhaling) and mainly, I find, down the spine.

There is also much to explore with the rotation of awareness and energy, either down the front/up the back, or the opposite. But I lack assuredness in these techniques, so I’ll leave at that.

Ah well I’m happy to have provided Psychology Today with a free though unedited article. *laughing* This has helped me anyway, and it’s going to my blog. I hope I have helped complement the article.



Approaching the True Nature

I say. There are many selves, all of them but one, constructed, frail, and constantly repaired from their constant collapse. They are self-referential, and self-generated through inner neurotic discourse picked up here & there for a lifetime, from the sociome, Etc.

Now the functional self might not need much explanation. Once we mentally remove the selves describe above, most everyone
will intuit what I mean. It’s the core self that relates to others and to itself. It’s just as essential as the big toe is for walking. But it’s usually fooled, by the social realm again, into thinking it’s the master and sole mover…. A big toe thinking it’s a leg.

Once we fairly extricate ourselves from our selves, what remains is an unforeseen degree of freedom. …And this self to which “ourself” refers: the minimalist operational self.

The functional self is an assistant, perhaps a steward. I sometimes prefer Minister of external affairs. *smiling*

What or who does it assist? –The non-self! The non-self is called the Self in Hinduism, not in Buddhism. But by the historic coexistence and rivalry between these two, they very often hold the same tenets, notably Śaivism, and later, views on nonduality.

The non-self is neither a self nor a no-self. It is a point of view above the dual axis of self/no-self. So, simply put, it’s in a superior dimension, literally. Entities in a fourth dimension would be “above” every point of our 3D world, therefore seeing at a glance both inside and outside your room. It’s the outer point of view – from infinity?

This is one of the best single point I can explain nonduality with, to myself for now. So every non-concepts refer to that. -Nondual, non-self, non-being, non-action, non-thought are the main ones. Here’s a recent tentative “exposition” of this on my Twitter:

“Just a few poetic equations:
I. Being × Emptiness = Non-being
II. Unity × Multiplicity = Non-duality
III. Self × No-self = Non-self”

It is to be recognized that nonduality, as much as I sense it, goes beyond apophatic thought, even though it’s its steppingstone. By devoiding the Spirit or the Nature-Of-Awareness of its every “positive” incomplete attributes we gradually implicate emptiness in the process, and we might find ourselves startled in a no-man’s-mind! Yet what remains, if don’t shut the whole affair off, is a precious apprehension – without comprehension as such – of nonduality, emptiness, and Buddha-nature, which I called the Buddhist Triad earlier. After the apophatic process some apophatic language remains; the insights are ineffable, unfathomable, incocievable… –And Yet…

I think the language of paradox is more appropriate for the task of expressing the inexpressible. Just this this last phrase makes it nearly obvious! *laughing* The amazing turning point of Nāgārjuna’s intricate reflexions is, that having examined every options he’s left with this, that we cannot even say “we neither exist nor not exist”, a kind of reduction to the void, which founds his stance of complete suspension of belief, his pyrrhonism. Saraha, another milestone of Buddhist history, was more expressive and pragmatic, and being a Brahmin and Mahasiddha, he handled paradox
masterfully, as only a compassionate bodhisatva teacher could.

“Sahaja is the one essential nature;
Beings are born into it and pass into it,
Yet there is neither existence nor non-existence in it […]
The unutterable is free of pain;
Non-meditation gives true pleasure.[…]
The nature of beginning and end is here and now,
And the first does not exist without the last;
The rational fool conceptualising the inconceivable
Separates emptiness from compassion […]
Flowers’ fragrance is intangible
Yet its reality pervades the air,
Just as mandala circles are informed
By a formless presence […]
Mind immaculate by nature is untouched
By samsara and nirvana’s mud;
But just like a jewel lost in a swamp
Though it retains its lustre it does not shine.[…]
Separating unity from multiplicity in the mind
The light grows dim and we wander in the lower realms”

These few quotes show how the triad, buddha-nature, emptiness, nonduality, and then innate knowingness, apophatic, cataphatic, and paradoxical language all concur to point to the Ultimate in an oddly practical, convincing and evocative way, in the Great Task of bodhicitta.

Now that we’ve been shaken from our trivial sphere of consciousness, that our self-constructions are collapsing, and we’re entering no-man’s-mind, well we’re surely bewildered, and we need be thoroughly disappointed with the neurotic samsaric mind in order to withstand that naked stance…

But! This is precisely then that the natural intelligence, the silent knowingness and responsiveness, known as rig pa in Tibetan, it’s in these conditions that it can emerge fully, work its miracles, and effectuate a thorough “overturning” (paravritti) of mind and personhood. –Satori! We’ve crossed the threshold to a new world-view and a more spontaneous behavior. It’s a quantum leap, in a figurative and poetic way.

I narrated this process rather dramatically for expediency purposes, but it’s important to know that this all happens very gradually for the overwhelming majority of people, as far as I know.

Through regular meditation and living in attention, in both its aspects of awareness *and* kindness, all the above-mentioned processes and renewed world-views and language will percolate, suffuse and eventually saturate your holon, that is, your whole being in its harmonized complexities, and synchronized faculties. You simply attune to your innermost nature, your divinity, in new age speak. But I believe there will also be a threshold effect where you’re suddenly on a higher plateau, a new more authentic mood.

Back to the non-self: Expressed positively – cataphatically – it is a resonance of the cosmic harmony and has no reality or signification without it. And I mean resonance quite literally, as physics teaches us it’s all about girls and waves.
We can say that as a resonance the functional self has autonomy but no independence, which corresponds to the basic technical meaning of the Buddhist emptiness: Pratītyasamutpāda is a gate to Śunyāta…. The latter means vacuity, perhaps one might like vacancy, while the former is
To be continued……………,

Cognition or dogma? 

I wrote this for a facebook group, and transferred it on yet another group from which I expected more feedback. The beginning might lack a little context, but it should be OK. It was a blog post concerned with this title topic.

…Very nice. About overreaching [“conflating belief and knowledge”], etc. I had not tought about this precise understanding. And obviously it’s still a matter of insecurity, sheer hidden fear clinging to dogma as if for dear life…

I liked the idea of beholding – rather than clinging to – “the inherent mysteriousness in the religious transcendent” and I’d add its nondual sister immanence.

Why do we need so bad to assert?

Mystics and great meditators know better and that’s why they take the apophatic language to refer to what they have intuited, glimpsed or sensed: ineffable, unfathomable, inconceivable, both this and its opposite, neither that nor not that, etc. These last two are paradoxes, which are also essential tools of the mystic expression. And obviously they talk with an abundance of metaphors, parables, etc. knowing it’s still just that, words and images.

Yet the “realm of timelessness” affects this world very subtly, it’s seems. Hence mysticism. But this also says that our human cognition can apprehend that elusive realm even though it cannot comprehend it.

(I hope my English is still OK at this point…..!o!)

Finally I was thinking that the ineffable in Buddhism is: Emptiness, Nonduality, and Buddha-nature. I started smiling to myself as I realized, that these three all have a technical concrete counterpart… As if we said: OK we’re not gonna wait for satori here, so let’s work with this… So I was wondering if it was a sidestepping or perhaps a steppingstone for the mystic insight…

[Technical versions of the triad to come]

About me

 je suis celui qui n’est ni n’est pas / enfant de tous les paradoxes de l’espace et du silence / je suis cette étreinte et vibrance / cet amant de Lilamayi l’inconcevable magicienne / je suis ce père de bouddhas dont les noms couvent en moi / bien qu’au-delà du temps mon essence / se murmure indéfiniment


i am he that neither is nor is not / child of every paradoxes of space and silence / i am this embrace and resonance / this lover of Lilamayi the inconceivable magician / i am the father of Buddhas whose names are blooming within / though beyond time my essence / murmurs itself indefinitely …

Alain Larochelle / 2005


Resilience and Aloofness

The warrior meets the world with a slight sense of detachment, a sense of distance and precision. This aspect of confidence is the natural instinct of fearlessness which allows the warrior to meet challenges without losing his integrity. ~{Chögyam Trungpa Rimpoché | Source

The Inconceivable Abode

“Just as many rivers are one in the ocean, all half-truths are swallowed by the One Truth; the effulgence of the sun illuminates all dark corners.”
~ Saraha

How well it dances this
breathing body of mine
at once firm and supple
serene and ebullient it dances
with all the might of its unconfined
joy and sorrow confounded,
around this phantom corpse of me,
as a tribute to who I was.

–Freedom in the midst of constraints!
How many paradoxes are withheld within
that I cannot fathom but by
unfolding enacting them?
The sublime simplicity of my essence
contains and expresses myriad complexities;
my virtuality, free of being something,
unfolds its everything.

This is why it settles nowhere
this spacious mind of mine
yet remains hidden always
in the inconceivable abode.

And now I sing Laozi’s mysteries
– hold my hand, lead my soul
to your vast Intent.

“Know the Yang but keep to the Yin,
know the proactive yet adhere to the receptive,
soon you become the riverbed of the world
– where all rivers flow under heaven.
This is how responsive Efficacy returns
to the primordial Way to settle,
by following, not by leading.
I adhere to the Way, however elusive;
my poise tuning in to the steadfast Efficacy,
soon I am back home restored
to the pristine condition of the newborn.”

We are space-time-bliss ever-birthing
variegated galaxies expanding,
with no end in sight to our exuberance
we are the Spirit’s indomitable creative joy.

Oh how unfathomable our unrecognized ampleness!

Even as I wear my name I am
still not this character, I am
still not this bundle of scripts, I am
an actor unbound but by scenarios
now thrown to the wind.

Suddenly dropping my masks
I laugh and laugh as I startle
and surprise myself again
and again then improvise on every strings,
a harp resounding on every winds.

We are myths, our fiction is truer,
we are poetry, our song echoes
every harmonics of our fundamental mystical freedom

Iris, playful goddess of the elusive rainbow


Anchored in a Stormy Sea

Mantras are not a necessity in meditation – they are but one of many tools – but we do need a  definite sustained practice to focus and stabilize the mind somewhat. I say somewhat because you don’t want the willful component of your meditation to be too tense. The classic metaphor is that of the moderately tense strings of an instrument.

You will need an anchor to come back to when the mind wanders or scatters as it inevitably will. A mantra is just such an anchor, like the breath, an image, a point in the body, etc. These are classic entry meditation objects.

On the other hand you are not doing a concentration for its own sake: your purpose in meditation should be clear in order to guide yourself through the process.

I suggest that one wants to incite and let its whole being synchronize and harmonize itself in order to sustain spiritual healing and transformative insight.

The efficacy of mantra is that it uses the energy of the voice directly to “shatter the chatter”, while other techniques rather take awareness away from the verbal realm into the perceptual field.

At one point the mantra gains an almost independent momentum, the mantra recites itself, and one is left to observe the outer and inner world with an accrued detachment.

Eventually you will be able to rest naturally in the mind’s openness, serenity and clarity of knowingness without reference points. But that’s a long way ahead… and until this ideal limit point, every faculty and every single event will be brought to the fire of consciousness.

Meditation is a voyage of exploration and it should stay enjoyable.  Ease is of the essence: when the going gets tough one will find that hardships carry much less suffering when they are lived through in full awareness, and that even pain can be  meaningful!

The Vantage Point: killing the usurper


“The attainment of enlightenment from ego’s point of view is extreme death, the death of self, the death of me and mine, the death of the watcher. It is the ultimate and final disappointment. Treading the spiritual path is painful. It is a constant unmasking, peeling off of layer after layer of masks. It involves insult after insult.

Such a series of disappointment inspires us to give up ambitions.”

Chögyam Trungpa Rimpoché; The Myth of Freedom and the Way of Meditation. p. 9

I feel that out of so many “quotables” by my beloved CTR, this one will remain a classic. I also think it is to be taken literally, the saving grace being that the whole process is done from a vantage point, a functional self more closely aligned to the inherent plasticity and responsiveness of the Buddha-nature. It’s only the long-sustained self-image and self-will that gets upset and panicked, proving it had a life of its own, as a confused network of reactive interpretations and emotions.

As long as we remain conscious, compassionate with ourselves, and detached, the suffering is not ours – it’s just a movie. And a bad script at that.

But then… there are relapses of identification with the constructed self, our second nature. Dwindling from a stabilized equanimity and awareness back to grasping and resisting can be so suffering as to give us the sufficient shock to prompt us back to sanity… Then the qualities of, let’s call it Presence, are reinforced and enhanced.

Otherwise, even if we get lost in mindlessness for a while, we should realize how normal that is considering how long we have lived unwittingly in the zone – that fallback on autopilot. Consider that judging yourself for erring and straying – whether it’s self-pity or self-reproach – well… their names say it, these are yet again the deeds of the infamous ego, to be reined in.

Now, I want to insist that there is a functional and relational self that needs to be attended to, that is not the fictitious self-image and rogue self-will. The technical self simply corresponds to our autonomous (nonindependent) being-in-the-world. That is to be explained and explored in a further post. 

Also I have mentioned our second nature in passing; it is not to be disdained or disavowed as, again, it’s an essential functionality of our individuality. Our second nature is coupled to our  “standard” awareness and deeper yet to our first nature, that is Buddha-nature or natural intelligence. (Well, that seems to make three natures…)

In a word the second nature, although promiscuous with our ego, is a network of preprocessed responses and useful habits, that is a very quick “first respondent” and that also relieves the rational mind of the burden of reassessing every situations – reinventing the wheel.

Our immediate spiritual  goal – our departure point – is to see ourselves as we are, through mindfulness and authentic self-compassion, in order to extricate and sever our mostly contradictory self-image, from our second nature.

In a further post I shall explain, expand and refine the basic no nonsense psychological topology I use, for your benefit and mine.

– Namaste – I bow to the divine in you.


Some thoughts…

Of so many thoughts and feelings, so many are simply not yours. They are somewhat yours inasmuch as you believe them to be, but never truly yours, they capture you in their web, and therefrom you are losing your innermost freedom.

In fact failing to recognize them as alien means that you already had lost some measure of awareness and therefore freedom.

To everyone’s discharge, it is standard to believe that one believes the standard thought of one’s milieu.