Fight Sex Addiction
Like A Man
Freedom From Porn Addiction
"In a 2012 survey of 1,500 guys, 56% said their tastes in porn had become “increasingly extreme or deviant.”  Because consistent porn users’ brains quickly become accustomed to the porn they’ve already seen (See Porn Addiction Escalates), they typically have to constantly be moving on to more extreme forms of pornography to get aroused by it.  As a result, just like the rats, many porn users find themselves getting aroused by things that used to disgust them or that go against what they think is morally right. "
False Guru Department
Osho-Rajneesh: 25 Years Later More Truth Spills Out
Accidental Experiment Shows
The Superiority of Patriarchy
"Within days a neat little civilization was thriving, each day being slightly more prosperous than the previous one. The women settled into a routine as well. They hung up a clothesline to dry their towels, then proceeded to sunbathe and squabble."
"Men are nothing but clowns to the modern woman"
The new cultural development called "the manoshere" is a sign of male re-empowerment and awakening. Despite the frequent lack of chastity values in many of the writers, and their frank-talking and crude nature at times, these articles give a lot of insight into the new pathological social situation for men, and insight into the modern feminine mind, and are often worth reading for brahmacharis. Occasionally such articles will be placed here. ReturnOfKings.com is one of the better man-o-sphere sites. Its very title has bearing on the significance of this movement which is really the intellectual awakening of the male from a sex-addicted and false-worship stupor.
Krishna Was Right
Memories Pass Between Generations
Would You Watch a Reality-Show of Your Life?
Individuals Can Attain Salvation Only by Escaping From The Herd
Corporate Career Women Use Poor Women To Advance
Studies show link between teenage sexual abstinence & Academic Achievement
(Turning away from sex gives you a brilliant mind)
Excellent resource from the Hare Krsna people
Women speak about Porn Addiction
Scientists speak about Porn Addiction
Christians speak about Porn Addiction
Site Advocating Chastity in Dating & Relationships
Sexual Abstinence & Yoga on Allexperts.com
Brahmacharya with Scientific Understanding
Inspiring Quotes on
"Love and lust are as far asunder as a flower garden is from a brothel."
"Just after the act, both the partners feel extreme drainage of energy, still no one understands the importance of celibacy."
Yoga-Sutra Commentary, Sankara's Posing
Verse 2:52: "The destruction of the covering over the light..."
Upanishad Commentary, Brhadaranyaka 4:3:9,
Showing that the world, during sleep, is fully dissolved and ceases to exist anywhere.
Details and Amplification:
Key phrases are these two pages from Brhadaranyaka Up. (speaking of the individual, the jiva):
"When he goes to sleep he takes along the material of this all embracing world,
himself tears it apart, himself builds it up."
In the Muller translation he "destroys" the world (upon going to sleep).
In another verse (below) the sleeping individual is described as:
"Having absorbed within himself all intelligence" (Muller)
"having by his intelligence taken to himself the intelligence of these breaths"... (Radhakrishnan)
...with "breaths" inserted (by the translator) for prana, which is intelligent. In other words: 'Having absorbed into himself the intelligent prana' -- keeping in mind that the world is conceived, in this system, to be made of intelligent prana. For the same section Muller refers to the prana being "kept in" by the sleeper.
One of the Upanishadic metaphors about Brahman is that he is like a spider who projects the web-world out of his body, then draws it back into itself, as some spiders do. The truth is that this metaphor also applies to the individual jiva who projects the world into existence each morning "in a trice" (to quote Yogananda), then withdraws it nightly again, along with all its "others" or occupants, each night. Upon death there is no need to grieve a "world left behind" or "others left behind" -- because you will be taking it with you and re-manifesting aspects of it, in the higher bardos, through the same agency of vasanas in the astral body.
Upanishad Commentary, Brhadaranyaka 2:1:17
Also indicating that the world ceases to exist nightly
-- 'Having taken into himself the intelligence of prana' --
If the rishis who wrote this had the conventional understanding of sleep they would have spoken in terms of the jiva "no longer perceiving" a world or being unconscious of it. Instead this rishi states that the jiva takes into himself the very "materials" of the world. When the materials that constitute an object are withdrawn, that thing disappears. The idea is completely against all of our assumptions about life and the world. Radhakrishnan has tried to explain "materials" as vasanas. But if vasanas was intended (that the jiva withdraws the vasanas) -- "vasanas" is the word the rishis could have used. Besides, vasanas are in the individual body-brain -- not out in the world.
Most of the men who wrote Upanishadic verses were samadhi-yogins and they had profound occult understanding about how the world arises. This understanding is, indeed, set there before our eyes in these verses: That the world no longer exists when the individual sleeps and that continuous "others" in the world each waking morning are a fruit of karma and conditioning resuming.
In like manner, no world is "left behind" at death, but rather, it dissolves as our body,
basis of the world, dissolves. By understanding this daily you will be able to begin dissolving -- plus upgrading -- your projected world samsara much faster. You should not think of the world as a hard-and permanent reality. To do so helps lend that quality to it. There is nothing definite or permanent about it. It literally is dissolved nightly, along with the continuous "others" who "were found again upon waking" who are themselves nothing but your own personal conditioning. Their 'continuity" (from night to morning) is also a feature of your own conditioning. The "wife who cooked through your nap" or the "people still there in the morning" -- were originally a "phenomenon" or notion, even as one returns to an idea or re-visits a plan or conception. You have firmed up the "continuing others" story ("others" who are there again on waking) over incarnations via repetition of the phenomenon, just as one returns to an idea once-entertained, finding it evolving and a bit different but mostly the same. But those "others" in the waking world dream are no different than the projected "others" of your dream life. Their relative stability is due to the grossness of the body and depth of the body-etched samskaras. Their "stability" comes from the fact that the "others" scenarios are etched in the body as samkaras. That inertness or grossness of the body is what gives the relative stability to "others" or "towns" or "my life" each time you wake.
It was my experiences with savikalpa samadhi and its attendant ability to separate the astral body from the physical -- that taught me this truth and what these Upanishad verses are really trying to say. A natural desire when separating from the body is to ground the mind in things to do with the world-ego or the world-left behind, to create continuity of consciousness between the world-self and the dream or astral self. Thus my objectives were to stay in my room, or around my house, in the astral body and also to look upon my own body very much like a newborn baby looks upon his own limbs in amazement, trying to become familiar with them. Both repeated quests produced the same unexpected results.
I found that upon entering my room in the astral state it was very difficult to keep the room in its normal form. The room would begin to rapidly mutate and change, with strange and surprising features such as a window appearing where there was none (with perhaps a sunny garden and gently waving tree flowers beckoning on the other side, etc.), or creatures in the room or nearby. Upon gazing at any object, the object would become like a channel or conduit to different places or astral planes, and I would immediately leave the room and find myself in another world.
I realized that I was, myself, keeping the room together through an effort of will and memory.
For this reason, when having authentic conscious out-of-body experiences, the yogi or adept is exhausted upon waking and is unrested. This is likely because of the act of will required to keep a semblance of the remembered world erected, especially in a state when the prana is no longer outgoing through the body filter, or body-filmstrip. It's as though one does not totally dissolve the world, yet it is found to be more subtle. A part of one's prana is devoted to keeping a semblance of the remembered world erected, thus one awakes very tired. This matches the accounts of astral-projection adepts who have written about their experiences, such as Moody (British) and Monroe (American).
When folks have "after death" experiences where they "see their grieving relatives" or "watch their own funeral" -- the same process is happening: They are holding together "a world" through attachment and powerful emotion, and experiencing new and particular karmic experiences now from the astral plane. ('I died and saw an old left-behind world for a bit..." -- thousands of times over incarnations, it's an often-repeated habit of mine') As they tire plus get more attracted to the things beyond, their power to keep the old world erected wanes. Those who come back and "tell about the afterlife" and these experiences are misunderstanding what has really happened. As with this world, they were only experiencing themselves and their own karma.
The normal state of an innocent yogi is to have very little interest in the world-left-behind upon "awaking" in an astral state. I felt, in my adventures, that the real reason my room would immediately morph with strange new features was my own disinterest in "keeping" it the way it was! The astral conditioning is so much more luminous and potent one cannot retain much interest in the old room, or the old world. Your astral self views the old left-behind world as holding as much interest as a mouldering bone or the dark sketch of a crude tomb. To keep that room or world erected is really an unnatural state, and probably an ignorant state. One of the features of the religious life is that the experience of Aum, divine light, and God's bliss makes one disinterested in pleasurable astral phenomena and one has no inclination, upon finding himself in that state, to go anywhere. Any more than he finds himself, as a yogi in the waking state, inclined to take trips, visit fairs, or go visiting people. He is contented both here and there.
This understanding of the literal non-existence of the physical world during sleep is new metaphysical understanding that liberates, dug from the ether by yogic meditation and the uncovering power of Aum. All my brothers who practice the meditation techniques of my lineage will find these statements to prove out.
Question: "Why do I sometimes become aware of my sheets, pillow, and bed when I am sleeping?"
Answer: Your life force is in a state of partial return or fluctuation back to the body, enough to re-manifest a portion of the world, the portion closest to your body.
-- Anandaguru Omkaracharya of Portland