奧修禪卡 : 主牌 6. 愛人

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愛人 這三件事必須被記下來：最低一層的愛就是性，它是屬於身體的，最高一層、最淨化的愛是慈悲。性是在愛之下，慈悲是在愛之上，而愛剛好就在中間。 很少人能夠知道愛是什麼。很不幸地，有百分之九十九的人認為性就是愛，但是它並不是。性是非常動物層面的，當然，它具有潛力可以成長而變成愛，但它並不是真的愛，它只是有潛力…… 如果你變得很覺知、很警覺、很靜心，那麼性可以被蛻變成愛。如果你的靜心變得很全然、很純粹，那麼愛就可以被蛻變成慈悲。性是個種子，愛是花朵，而慈悲就是那個芬芳。 佛陀將慈悲定義成「愛加上靜心」。當你的愛不只是對別人的欲求，當你的愛不只是一個需要，當你的愛是一種分享，當你的愛並不是乞丐的愛，而是國王的愛，當你的愛不要求回報，而只是準備要給予，純粹為了給予的喜悅而給予，然後再加上靜心，那麼純粹的芬芳就被釋放出來了，那就是慈悲，慈悲是最高的現象。 Osho Zen, Zest, Zip, Zap and Zing Chapter 3註解： 我們所說的愛事實上是所有各種關連，從地（世俗）伸展到天（神性）。在最世俗的層面，愛是性的吸引。我們之中有很多人都陷在那裡，因為我們的制約使我們在性方面加上了很多期待和壓抑的重擔。事實上，性愛最大的問題是它從來都不會持久。唯有當我們接受這個事實，我們才能夠真正按照它本然的樣子來慶祝它，並歡迎它的發生，而當它不復存在時，帶著感激的心情跟它說再見。 然後，當我們變得成熟，我們就能夠開始去經驗超越「性」的愛，並榮耀別人那份獨一無二的個體性。並開始了解到，我們的伴侶常常可作為一面鏡子，它反應出我們深處的自己沒有被看到的那些面，同時可以支持我們去變成完整的。 這種愛以自由為基礎，而不是一種期待或需要，它的翅膀可以把我們帶到更高更高，朝向那宇宙的大愛，那些是成為「一」經驗。

贡寮海洋音乐祭超嗨的啦！！！~~~~

11点多才到家。这回台湾这趟真是太爽了！！！

归置东西时，发现我的演员证上，文字的比划缝隙里还有沙子呢！！！福隆的沙！！！！~~~~

真怀念啊~~~3天前的亚热带比基尼海滩！面朝大海的舞台，潮热的海风，浮云，充足的日光，漫天的星斗，绚丽的烟花；

旅店边的芦苇荡和造船厂， 中药店捣药的漂亮姐姐和给我拿OK绷的老奶奶。

还有九份的老矿场，美丽的老街，台北市的西门町。还有数不尽的好吃的东西，多得只记住味道却忘记名字。

还有台北市巨漂亮设计的巨nb的，前台能帮你贴邮票寄明信片的喜瑞酒店，西门町 美国街的无敌涂鸦，还有诚品书店。

 

 

Psytopic分析：您的性格类型是“ISFP”(内向+实感+情感+知觉)

沉静，友善，敏感和仁慈。欣赏目前和他们周遭所发生的事情。喜欢有自己的空间，做事又能把握自己的时间。忠于自己的价值观，忠于自己所重视的人。不喜欢争论和冲突，不会强迫别人接受自己的意见或价值观。

ISFP型的人平和、敏感，他们保持着许多强烈的个人理想和自己的价值观念。他们更多地是通过行为而不是言辞表达自己深沉的情感。ISFP型的人谦虚而缄默，但实际上他们是具有巨大的友受和热情之人，但是除了与他们 相知和信赖的人在一起外，他们不经常表现出自我的另一面。因为ISFP型的人不喜欢直接地自我表达，所以常常被误解。ISFP型的人耐心、灵活，很容易与他人相处，很少支配或控制别人。他们很客观，以一种相当实事求 是的方式接受他人的行为。他们善于观察周围的人和物，却不寻求发现动机和含义。 ISFP型的人完全生活在现在，所以他们的准备或计划往往不会多于必需，他们是很好的短期计划制定者。因为他们喜欢享受目前的经历， 而不继续向下一个目标兑现，所以他们对完成工作感到很放松。 ISFP型的人对于从经历中直接了解和感受的东西很感兴趣，常常富有艺术天赋和审美感，力求为自己创造一个美丽而隐蔽的环境。没有想要成为领导者，ISFP 型的人经常是忠诚的追随者和团体成员。因为他们利用个人的价值标准去判断生活中的每一件事，所以他们喜欢那些花费时间去认识他们和理解他们内心的忠诚之人。他们需要最基本的信任和理解，在生活中需要和睦的人 际关系，对于冲突和分歧则很敏感。

您适合的领域有：手工艺、艺术领域 医护领域 商业、服务业领域等

您适合的职业有：

· 客户销售代表
· 行政人员
· 商品规划师
· 测量师
· 海洋生物学者
· 厨师
· 室内装潢设计师
· 园艺设计师
· 旅游销售经理
· 旅行社销售人员
· 职业病理专业人员
· 时装、首饰设计师
· 陶器制作者
· 乐器制作者
· 卡通漫画制作者
· 素描画家
· 舞蹈演员
· 画家
· 出诊医生
· 出诊护士
· 理疗师
· 牙科医生
· 个人健康和运动教练
· 体育用品、个人理疗用品销售员
· 餐饮业、娱乐业业主

prettyfreak 说:
 在四川还是回广州了？
A.C 说:
前天回来了
A.C 说:
不知道该说什么，说什么好像都越说越远，这两天睡了很多，之前一直没睡好，二十天好像一场二十年的梦，比生活本身真实，像针一样刺着每一根神经..过两天整理照片好了给你看

后车轱辘从脚上碾下来时 我听见帆布鞋的胶皮头儿嘎巴嘎巴响来着。

 

没事~~~~

 

踢球去。

 

 

出来好久了 还听高兴的

每个城市只停留短暂的几天。离开喜欢的城市，喜欢的人儿，就特别伤感。

 

石家庄 听不见BASS声。酒吧老板的乐队有一首抨击中国英语考试的歌很小品。酒吧老板唱歌很象窦唯。（3月14）

 

西安的观众很热情。在古城墙上骑了一圈自行车，路面不平，颠得脑袋直疼。（15日）

 

重庆，让我一辈子待在那里也行啊！~~~好朋友们带我们吃了太多好吃的 玩了好玩的。古镇瓷器口，朝天门浪漫的夜景和南山幽深的道观，火锅，串串香，荔枝味馄饨，各种迷幻的山腰上的楼和立交桥，赛道公路。。。太多的美好回忆 永远留在我的记忆中。。。   演出地是一个地下室的排练室，很特别的地方。观众很HIGH。人很多，特别热，争桑那一样：我们穿国拥挤的人群上台，我没站稳，扶了一下墙，墙上石灰都黏忽忽粘一手。   小武怒飞鼓锤。    跟我们一起的一位摄影师A.C. 的包打乒乓球时被偷了。。。损失相当于2000多块。他还跟没事一样。心理素质真好！另外一位摄影师GENE 特别喜欢合成器和GARY NUMAN。他的电脑里有好多合成器的图片。（19-21日）   “摇滚领袖” 毛杰东

 

成都见到了2外老同学。演的特别爽，调音NB！！！（22日）

 

遵义，豪华酒店~和蔼的酒吧老板。还是听不见BASS！曹折弦！~~~（25日）

 

贵阳，南方公园酒吧真是太舒服了！！CD真伟大！！！   调音很好。BASS声很清楚 演的很爽~！！曹儿的一个效果器被踢翻的啤酒泡了，没事！接着弹！！没折弦。演出前买了伪劣电池，一手歌合成器就显示电量不足。演完给丫退了！！！ 贵阳有好多白羊座。酸汤鱼的味道挺独特！还有特别香特别下饭的贵阳家常菜。马路上有卖陈关系眼照杂志的 一整本都是专门说那个的 有两本。跟 曹儿在遵义长途车站买的女兵血泪史有一拼。在旅馆洗手，抹完肥皂，突然没凉水了，巨烫。我只好用毛巾沾水 一点一点把肥皂擦掉。然后，老徐洗头来着。（26日）

 

昆明，坐漂亮的小飞机去的。下了飞机，有变性金刚大BUS送我们出飞机场。住在特别NB的青年旅店，驼峰客栈，环境特别好。昆明很干净，天气也特别好。但是也有特别脏特别脏的地方。老徐剃了个光头。晚上去上网，网吧1块钱1小时。第二天早晨被巨大的噪音吵醒。下午大家一起去了 海梗公园，滇池特别大水特别脏。海鸥特别多。骑了4人自行车。晚上去蹦儿厅玩，一个轮盘游戏，我赢了好多好多蹦儿。第三天演出日，中午吃饭，讨论是坐飞机还是站火车从南宁去深圳。晚上调音不太顺利。放合成器的椅子很难看。演出一般吧。回酒店，在GENE电脑上看了好多有意思的合成器和MV。老徐和小武纹身来着，据说中途停了3次电。（29日）http://friends.imagini.net/@2324713-0fc9     

南宁，特别冷。安顿下来后，在一个叫“饭桶”的饭馆吃早点，只有粥。演的还成。（4月1日）

 

睡的太晚了，没起来，早上6点的飞机误了点。在机场等了8个小时，下午两点多转机非到深圳，在坐各种车，终于！！！来到了香港。香港特NB。

一切都和别的地方不一样。一切都特别的透亮，好看。马路上的人都像从杂志或者电视里走出来的。繁华，发达，但是又特别亲切，有中国特色。非常喜欢香港。

我们住的地方是一个小公寓，大家分别住在3个小房间里。我跟小五住的屋子尤其小。印度门卫，手拉门电梯都十分有意思。香港吃饭特别贵。但是特别好吃。然后香港的人都特友善。各行各业的人也都素质特高，特别敬业，特别专业，特有人情味。所有人都泛儿特正！！在马路上走走，看看过往的行人，对我都是一种享受。我们逛了古着店、卖CD，游戏，衣服，漫画，色情杂志和电影的综合商场、坐船过海去了通利，我买了个合成器，平生第一次摸到了MOOG，然后还买了老眼镜框，还去了HMV唱片店，等等等。反正抓紧一切时间逛！坐了好多地铁。曹儿把地铁票弄丢了，补票都没让花钱。真通情达理。在HMV，有两个印度小孩，说幼儿印度英语特好听。小男孩好象在讲述一个故事，绘声绘色，讲完一段就啪地给小女孩一个大嘴巴，小女孩就哏儿哏儿哏儿跟那乐半天，太逗了。当时快演出了 我跟那看他们俩看了半天，舍不得走。演出地点叫艺穗会。很棒的地方。据说是政府支持的文艺场所，经常搞各种活动。我们演出之前还有话剧。莫里哀的伪善者。可惜去通力了没时间看。不过也是月语的估计我业听不懂。演出前我其实特别紧张。不过演的还不错。分上下半场，上半场好似暖场，中间抽奖之后，演了最后一夜，观众反响热烈，然后，大家就都很放松。演得很高兴。据说LADY演的是一路以来最好的一次。来了很多很帅的人。我们刚从广州拿的50张盘据说都卖光了。晚上，演出主办方又请我们吃了好多好吃的。见到了田望和朱红硕。田望送我一本特别NB的书。《岁月的泡沫》。从台湾买的，字儿都是繁体，还都是竖着写的。特别NB。离开香港，感觉没玩够。要是以后能来香港上学或者上班就好了。（4月4日）

 

接着是广州，调音不好。声音湖大湖小。最后一歌眼一半BASS没声了。最后小武急了。把鼓踹飞了。倍儿来劲！~据说不是调音师的毛病，设备就那样。观众来了很多！没想到，也特别热情。演的不错。玩了玩GENE的大合成器。很NB的老合成器。ENSONIQ的ESQ-1好象是。带音序器，声音特好。（4月5日）

 

特困，但是11点左右就起了，坐和谐号去深圳。深圳的演出的地方特别高档。设备巨好。我反送里面听鼓，镲的声音都特别好听。但是来人不多。加上是下午。感觉优点怪。感谢老徐给我买了生日蛋糕。演完又回到广州，AC带我们吃了月菜大餐。很满足。见到了SABU（4月6日）老徐上海了，付菡回北京领奖。剩我们3跟AC。

广州的网吧太SB了！必须办个卡白花10块，每回上网还得带身份正！AC带我们吃了好吃的“表哥”菠萝油和巨便宜的日本饭。买火车票了。9号下午硬坐长沙，晚上10点到。（4月7日）南苑宾馆喝早茶！吃的东西太牛了！~曹儿说是这一路吃的最尖儿的。我同意。芋头蒸排骨，虾角，白粥，叉烧包，烤乳猪。。。太好吃了！！！然后小武睡醒了来找我们，他先吃了一顿买当老，然后又来了2碗半牛杂。后海大鲨鱼的鼓手都有饥饿的胃。（8日）中午卡着点去吃48一位的日料，AC玩命催说让快上。结果人家把好几份的合一份上，我们特快就吃完了。然后就问 我们点了3份你们怎么就上一份。服务员小姐特委屈。准时上火车，晚上10点在长沙车站与老徐会合。

 

长沙一直下雨。我一直在网吧干活。蒸菜好吃。演出挺好的。（11）

去武汉7个小时，机智勇敢老徐没买火车票 倍NB的了逃票。武汉真疯狂。演出来了很多人。见到了AV大酒保的2位天才，吴为老师。还有各路NB人物。重游比家好敬老院，买了一个背心一个衬衫一条裤子一个包。曹儿又约会去了。武汉也下小雨。挺冷的。（12）

 

合肥到处都修的破破烂烂的。GENE在楼下漫画摊买了好多圣斗士。暖长乐队是一个特别地下的乐队特别猛。去汽车站时曹儿跟出租车司机打架来着。（15）

 

南京有好多树，好多军人。有好喝的鸭血粉丝汤，有总统府，有夫子庙。很舒服的城市。去特别幽静的军区休养所看望姑姑姑父，去了雨花台公园。演出时我的贝司老没声，音箱插线的口有毛病。

 

上海住的地方很舒服，浴室有伸缩晾衣绳。楼下的新疆饭馆像新疆版D22，歌舞升平。演出地点很大。调音调了4个小时。来了很多人。女天文学家也来了。我们之前一个老外乐队，鼓手的背心特别有意思，正面：“老外来了。”背面：“老外走了。”演出的时候小武的鼓又往前跑了。。。第二天常熟路看望姑父，然后在成都什么路见到了吴丹。然后根傅菡在吴江路会合，去看YOU SAY PARTY WE SAY DIE.我觉得特别NB，FH小武都觉得不好。演完有一个胖女人把鼓手的鞋藏起来了。然后鼓手怒了：WHERE THE FUCK R THEY,I'AM GONNA KILL THEM!!! 那鼓手长得特别像幸运的路易。然后他们乐队的女键盘手，一个胖妞，笑容特别美。还有特别NB的 BASS手，弹合成器我看着他的手指头，他就一只手弹另一只手挡着不让我看。他还老用眼睛杀人，用BASS朝观众射击。女主唱一袭黑衣蝙蝠衫，舞姿轻盈。AC说：整个演出更像一台舞台剧。

 

杭州太美了。

 

20号到杭州当天下午演出，来了出奇多的人。然后大家四散行动。回北京回上海。

我小武GENE留在杭州。逛西湖，骑车，河坊街，22好我和GENE爬了北高峰，路过龙井，参观了钱塘江大桥，吃了外婆家，23号我们打了乒乓球，玩了真鼓改造的游戏，还在西湖电影院看了一场电影《黄石的孩子》。

23日晚11时我和GENE坐上硬座回北京，早上6点才补到卧铺。平安归来。

旅行，很有趣。

 

完

The Truth about Tantra

谭崔的真谛

2000

Promising physical and spiritual ecstasy, Tantra workshops lure couples who want more from their relationships. But what really goes on?

渴望体验身体和精神上的狂喜，渴望从结合中获得更多。情侣们不断被谭崔工坊所吸引。实际情况又是怎样呢？

By Todd Jones 陶德·琼斯

Bill and Susie McKay grew up in the same small Southern town. His father was a military man; hers was a Baptist preacher. Duty was an important word in both of their households, and it applied to just about everything—including sex. "I grew up with the message that sex was a duty that a wife does for her husband," Bill says. "That didn't seem quite right, but I didn't know anything different."

比尔和苏茜出生在同一座南方小镇，比尔的父亲是位军人，苏茜的父亲是位洗礼传教士。两家人对于“责任（DUTY）”都十分看重。 “责任”也体现在两家人生活的方方面面——包括“性”。“从小到大，我被灌输的关于性的概念，只是妻子对于丈夫的一种责任。”比尔说，“我觉得这不太对，但是怎样解释才正确，我也不知道。”

"For a long time, I hadn't been happy with our sex life," Susie chimes in. (Names and some biographical details have been changed to preserve subjects' privacy.) "We were still pretty much repeating what we did 25 years ago when we were inexperienced kids. It reached a point where there wasn't much for me to like. Then a friend started telling me about these Tantra workshops. At first I was reluctant, and then one day everything just dropped into place and I knew I wanted to go. I didn't just want sex, I wanted to connect with both my heart and my second chakra—to have an open heart in a loving, sexual act. And a Tantra seminar seemed like the perfect place to learn."

“有很长一段时间，我对我俩的性生活很不满意。” 苏茜插话道（为保护个人隐私，使用化名并略去详细的个人信息），“我们几乎是在重复25年前，当我们还是毫无经验的孩子的时候所做的事情。我从中根本得不到满足。后来，一位朋友建议我去尝试谭崔工坊（Tantra workshops）。起初我不愿去，后来有一天，我终于意识到，我必须去：我想要的不仅仅是性。我想要的是与我的心和我的第二轮（second chakra）的结合——我需要学会，如何在充满情意的性爱中敞开心扉。而谭崔研讨会正是一个很好的学习场所。”

In the past, couples like Bill and Susie might have sought to infuse more love and passion into their marriages by consulting a minister, a priest, or a rabbi. In the first half of this century, they might have consulted a psychoanalyst; beginning in the '60s, they might have made an appointment with a sex therapist armed with the research data of sexologists like William Masters and Virginia Johnson. All those options are still available. But over the last couple of decades an increasing number of Americans and Europeans have turned instead to books, videos, and seminars with such titles as Spiritual Sex, The Art of Sexual Ecstasy, The Love and Ecstasy Training, and Tantra: The Art of Conscious Loving. These teachings claim to fuse sex and spirituality in a transcendent mix that can transform sexual relationships into both physical ecstasy and a path to personal growth, liberation, and enlightenment.

在二十世纪前五十年里，像比尔和苏茜这样，想要为婚姻灌注更多爱与激情的夫妇，只能求助于牧师，神父或者犹太教教士。到了60年代，威廉姆·马斯特（William Masters）和维吉尼亚·琼森（Virginia Johnson）这样的性学家提供了大量研究数据，使得预约咨询性治疗师成为另一种选择。现在，这些方法依然存在。但是进二十年来，越来越多的西方人开始向以“精神性爱（Spiritual Sex），性爱狂喜的艺术（The Art of Sexual Ecstasy），爱之销魂训练(The Love and Ecstasy Training)和谭崔：知觉的爱之艺术（Tantra：The Art of Conscious Loving）”等命名的书籍、视频和研究会求助。据说，这些训练可以使性爱和灵性超然地融合，不仅为你带来身体上的愉悦，还达到个人成长，自我解放和启迪开悟的目的。

Seekers exploring a consciously spiritual approach to sex are not just motivated by sexual dissatisfaction. Many already have fulfilling sex lives, but sense that sex and relationship have the potential to provide them with deeper experiences of connection with each other and with the cosmos. Others embark on a search for sacred sexuality after years of meditation in some Eastern tradition. These traditions offer time-honored methods of achieving spiritual growth and insight, but they offer scant wisdom on the subject of sexuality, since they have historically been practiced mostly by celibate monks and nuns.

这些有意识的精神性爱寻求者的动机并不都是因为在性的方面得不到满足，相反，其中有很多人拥有美满的性生活。然而他们认为，性爱与结合应该能带来更深刻的体验：进一步的相互了解以及天人合一。有些人则是遵循东方传统，习练冥想多年后，才开始探索神圣的性爱。因为东方传统提供的这种历史悠久的修炼方法虽然使人精神强大，感官敏锐，但有史以来，参与这一修炼的大多是禁欲的僧侣和尼姑，所以在性方面的智慧十分有限。

The sacred sexuality teachings that have gained popularity over the past 20 years incorporate ideas and techniques from the human potential movement workshops that have been evolving since the '60s, from pre-modern Taoist and Middle Eastern sexual teachings, from India's extensive texts on the sexual arts (including the famous Kama Sutra), and from mainstream sex therapy. But, above all, the modern sacred sexuality movement draws its inspiration and techniques from the same ancient spiritual tradition of the Indian subcontinent that spawned most of the practices we now know as hatha yoga—the tradition known as Tantra.

神圣性爱教育在近二十年来受到欢迎。它融合了多种思想流派的观念和技巧，包括60年代兴起的人类潜能运动工作坊，古老的道家思想，中东性学教义，印度关于性艺术的大量文献（包括著名的《性爱宝典》Kama Sutra）以及主流的性治疗学。但是，现代神圣性爱运动（the modern sacred sexuality movement）的灵感和技术，和现在我们熟知的哈达瑜伽（hatha yoga）一样，最主要来自于一种印度次大陆的古老精神传统——谭崔。

Tantra Comes West

谭崔来到西方

Tantra arrived on the cultural radar of mainstream America in 1989, with the publication of Margot Anand's The Art of Sexual Ecstasy (Tarcher, 1991). But even before Anand's ascent to the best-seller lists made Tantra a household word, other writers and workshop leaders had been mining Eastern sexual and spiritual techniques and blending them with elements of Western sexology, psychotherapy, and New Age self-transformational techniques. One of the first of these was Charles Muir, a yoga teacher who had been a follower of Swami Satchidananda until he became disillusioned by revelations of Satchidananda's illicit sexual relations with some devotees. He then spent time as a student of Swami Satyananda, and as a teacher in the tradition of TV yoga guru Richard Hittleman. After his first marriage, Muir began to reexamine his ways of relating with women, and, as he puts it, "was blessed with the teachings of a number of remarkable women" who initiated him into their knowledge of Tantric sexuality. Muir also started to study the ancient Tantric texts, and began including more and more such teachings in his yoga workshops. By 1980, Muir made a full-time switch from hatha yoga teacher to Tantric sexuality teacher. Two decades later, he and his wife Caroline are still probably the best known teachers of Western Tantra.

谭崔于1989年开始被美国主流文化所关注，1991年，·（Margot Anand）的《狂喜性爱的艺术》（The Art of Sexual Ecstasy, Tarcher, 1991）出版了。然而，在Anand的著作登上畅销书榜单，使谭崔家喻户晓之前，一些作家和工坊领导者早已开始探索东方性学与灵性的技术，并将所学与西方性学，心理疗法和新时代自我完善技巧（New Age self-transformational techniques）相结合。查理·Muir（Charles Muir）就是这些先驱中的一位。作为瑜伽教练的他曾经是沙吉难陀大师（Swami Satchidananda）的追随者，后来，沙吉难陀被发现与自己的信徒有不正当性关系，查理对他就不报任何幻想了。他转而跟随萨特亚达尔玛大师（Swami Satyananda）学习，并在电视瑜伽上师（Richard Hittleman）的系列节目中担任教练。第一次婚姻以后，Muir开始重新审视自己与女人相处的方式，他总结说，“多亏了很多杰出女性的教导和佑福”，他才初步了解了她们的谭崔性学世界。 Muir也研习古代谭崔文本，并越来越多地把他的学习所得融入他的瑜伽教学当中。到1980年，Muir从哈达瑜伽教练彻底转变为全职的谭崔性学教师。二十年后，他和他的妻子卡洛琳（Caroline）恐怕仍是西方谭崔最知名的教师。

On the first night of the Muirs' weeklong workshop entitled "The Art of Conscious Loving," at the Rio Caliente spa about an hour outside Guadalajara, Mexico, nine couples gather in a circle. The group seems subdued and a bit tense, with a palpable undercurrent of nervous anticipation.

离开墨西哥Guadalajara 1小时路程，在Rio Caliente spa ，Muirs以“知觉之爱的艺术（The Art of Conscious Loving）”命名的，为期一周的工坊的第一晚，9对情侣聚集起来围成一个圈。大家都有些压抑和拘谨。显而易见，大家都怀着紧张的心情，对这一独特的培训充满期待。

Tom, a handsome psychologist born to Central American parents but raised mostly in the States, and his partner, a black-haired social worker with a mischievous grin named Leslie, emit a honeymoon glow as they sit entwined around each other. In contrast, Susie's back is turned like a stiff wall toward Bill, who hunches as though he's trying to take up as little space as possible. Stan and Liz, an outgoing pair of 67-year-olds from a wealthy Southern California suburb, chatter about their upcoming nuptials—"the second for both of us," Stan says, "but we're telling people it's our first real marriage." Next to them Anja, a native of Denmark and a healer, and Merle, her American partner, seem the most relaxed pair as they sit quietly with placid, taciturn smiles.

英俊的心理学家汤姆出生于中美洲地区（Central American）,在美国长大。他的伴侣莱斯莉（Leslie）是一位社会工作者，有黑色的头发和顽皮的笑容。他们二人相拥而坐，容光焕发，正沉浸在蜜月的幸福当中。相比之下，苏茜和比尔的关系显得不那么亲热：苏茜背对着比尔。他们之间仿佛隔着一堵坚硬的墙。比尔弓腰耸肩地蜷缩着，好似在尽量减少自己所占的空间。斯坦和莉兹，一对结婚67周年，慈祥和善的老夫妇，正喋喋不休地讨论着他们即将举行的“婚礼”——“我们俩人的第二次婚礼，”斯坦说，“但我告诉别人，这是我们第一次真正的婚姻。”坐在他们旁边的是治疗师，丹麦人Anja和他的美国情侣梅勒（Merle）.他们平静地坐着，脸上带着从容的微笑，看上去是最轻松的一对。

The couples are almost as diverse occupationally as geographically—no blue collar workers, but, for such a small group, a fair slice of middle and upper middle class white America: a retired government bureaucrat now doing volunteer work; several entrepreneurs, an architect, a secretary, a teacher, an accountant, and a disproportionate number of healers of various types—a doctor who specializes in alternative/complementary medicine, the psychologist and the social worker, an art therapist, and four bodyworkers/energy healers. Quite a few turn out to be committed to Eastern spiritual practices. The doctor practices Zen; for several years he attended a sesshin, an intensive meditation retreat, for one week out of every two months. Anja started and ran a yoga school for 17 years, closed it to open a school of esoteric energy healing, and finally lived alone in the woods for six years of intense personal spiritual practice. Merle, who runs a bodywork school, has practiced vipassana meditation for several years. Another bodyworker mentions a decade-long association with Yogi Bhajan's Kundalini Yoga community.

Later, when Charles asks each couple to share what drew them to this Tantra workshop, Anja reports that she was so inspired by a visit to the Tantric temples at Khajuraho, in central India, with their relief carvings of hundreds of ecstatically (and acrobatically) entwined lovers, that she swore to some day find a man with whom she could share Tantra. Now, she says, after 12 years of celibacy, she has. Two participants attended the workshop previously and have returned to share it with a newfound soul mate. On the whole, though, the couples seem quite reluctant to talk publicly about their sexual lives. Yet, traveling from as far away as Hawaii and Denmark and anteing up $3,400 per couple (plus airfare), they have all committed a substantial investment of time, money, and energy to their relationships—and to the exploration of Tantra.

The Muirs begin by contrasting the sexual education—or, more accurately, the lack of it—most Westerners receive to the more respectful, celebratory, and unconflicted attitudes they attribute to ancient Indian culture. With his characteristic humor and earthy language, Charles offers up as fairly representative his teenage tutelage with the leader of a Bronx street gang in the 1950s: "'Get it hard, get it in, and get it off. Fuck 'em hard and fuck 'em deep.'" Many of us, Charles points out, receive little more information than this about the vast possible joys of sexual loving. "We learn most of what we know about intimacy from those great fonts of wisdom and experience, dear old mom and dad," Charles says, drawing snorts of rueful laughter from the group. Outside our families, we glean information—often misinformation—from the locker-room talk and slumber party whispers of our peers, and we absorb intensely mixed messages from the adults, religious institutions, and pop culture around us. "How can you not be confused" asks Charles, "when you're told both 'Sex is dirty' and 'Save it for the one you love?'"

Caroline picks up the thread, pointing out that many of us also approach adult sexuality scarred by childhood and adolescent experience of incest or other sexual abuse. When we finally find partners for our first sexual explorations, often as not we end up with further emotional wounds from fumbling in the dark with lovers as misinformed, ignorant, and scarred as ourselves. "Is it any wonder," Caroline asks rhetorically, "that many of us don't really know how to 'make love?' We may have learned how to get off, but not how to use sex to make more love in our relationships."

As models of a healthier attitude, Caroline holds up ancient cultures, especially that of India. She points out that Indians revered sexuality as a holy gift from the creator, regarding sex as both a sacrament and an art form, celebrating it in their art, and teaching its secrets to their children. Sex was used not just to join two lovers, but as a meditation through which the lovers could unite with the divine energy of the universe. "This week," she says, "we'll learn how to make sex be sacred again."

The Yoga of Relationship

Before adjourning for the evening, Charles outlines the three interwoven topics he and Caroline will be teaching throughout the week: increasing energy and pleasure; increasing intimacy; and quieting the mind. "We'll learn many techniques for increasing the energy and pleasure you can feel in your body," he says. Many of the techniques will be what he calls White Tantra—practices that can be done individually, like asana, pranayama, repetition of mantras—while others will be Red Tantra—practices that involve joining your energy with a partner's.

Techniques for fostering intimacy, Charles says, are designed to allow lovers to increase their ability to give and to receive each other's energy. He adds that workshop participants will discover that they don't need to learn to do more; they simply need to surrender and allow themselves to be who they naturally are. In the end, says Charles, "Relationship is the ultimate yoga. If you're in a relationship, it is a yoga, a spiritual pathway. Relationship will bring up every lesson you need to learn."

All these techniques culminate, he emphasizes, in the quieting of the mind. Instead of habitually using the thinking mind, students will learn to cultivate the mind's capacity for being completely quiet and receptive. "Ultimately, Tantra is a meditation," Charles notes. "In fact, orgasm is the only universally shared meditative experience, the one that cuts across all cultures. At the moment of orgasm, you're not in your thinking brain, you're in your receptive, being brain; when you're completely absorbed in the present, you enter into timelessness."

As the week progresses, some of the information and exercises are explicitly sensual and sexual. Participants are given primers on touch, kissing, and oral sex, on using the breath to intensify and prolong orgasm, on strengthening the pubic-coccygeal muscles to increase sexual pleasure. One session especially directed at the men focuses on a number of methods for delaying (and heightening and lengthening) orgasm. Using hand puppets—an oversized, furry yoni and lingam (respectively, the Sanskrit names for female and male genitalia)—Charles and Caroline demonstrate how to use your hands to delight your partner, how to mutually pleasure each other using a man's "soft-on" instead of a "hard-on," and how to bring infinite variety to intercourse by changing the speed, depth, and angle of penetration. Inviting their students to gather around them, the Muirs conduct a graphic (though fully clothed) seminar on sexual positions, complete with detailed demonstrations of how to use pillows to support an aching back, and how to gracefully segue from front to side to back entry positions, and from woman on top to man on top and back again, without ever losing contact and intimacy.

Charles and Caroline also spend just as much time on techniques that are far more esoteric and far less explicitly sexual. Almost every day, they lead the class through a half-hour or more of gentle hatha yoga. The routines wouldn't pose much physical challenge to any regular practitioner, but that's not the Muirs' focus. Instead, as in all the yogic techniques they teach, they emphasize awareness of the subtle energy body and the chakras. All the chakras, Charles says, contain dormant energy, consciousness, and intelligence, and the Tantra techniques he teaches aim to arouse and harness those latent energies. He stresses that the goal in doing these asanas shouldn't be to achieve any particular stretch or outward form, but instead "to recognize and reconcile yourself with your body just as it is."

"These asanas are not exercises," Caroline chimes in, "they are poses: sacred geometries for awakening and becoming aware of energy." As they lead a simple but well-rounded sequence (standing and balancing poses, side stretches, forward and backward bends), Charles and Caroline direct the participants to support the circuits of energy in the body with the breath: In a forward bend, for instance, students breathe energy up from the feet through the legs and torso and exhale it out through the crown of the head before beginning the cycle again with the feet.

The Muirs also give instruction in pranayama (breathing techniques), ranging from simple, full breaths to more advanced practices, such as using bandhas (energetic "locks") to contain and heighten energy in the body, or directing energy up to the space between the third eye and crown chakras by using the rapid forced exhalations of "breath of fire" (Kapalabhati). The group intones various bija mantras, sacred "seed syllables" whose vibration is said to awaken each chakra; visualizes yantras, geometric diagrams that serve the same purpose; and practices mudras, potent hand gestures that create specific flows of energy. Along with all these solo yogic techniques, Charles and Caroline direct participants in breathing with a partner. First the class members practice simply coordinating and harmonizing their inhalations and exhalations. They go on to practice reciprocal breathing—in which each breathes in his or her partner's energy as the partner exhales, and vice versa. Eventually, they use breath to link their bodies together in a circular flow of energy.

Sacred Spot Massage

Although the Muirs present an enormous range of information and lead many exercises, their workshop pivots on the practice they call "sacred spot massage." In this intimate ritual, conducted by each couple in the privacy of their own room, the man will spend an entire evening in the role of sexual shaman, offering his partner the loving presence and touch that can help heal old wounds and allow her to open more completely into her full sexual power. (Later in the week, the couples reverse roles, with the women giving and the men receiving healing and empowerment.)

According to the Muirs, Tantra believes women's sexual arousal and orgasm can open them to channel ever increasing amounts of shakti, the basic energy of the universe, which both she and her partner can then tap into. (Men, on the other hand, are said to have a more limited, less renewable store of sexual energy, which is depleted every time they ejaculate. For men, the key is not so much opening up to sexual energy, but instead learning to contain and experience an ever greater degree of energy and ecstasy without dissipating it through ejaculation.) "The knowledge of women's limitless sexual potential has been lost to our culture," says Caroline. She and Charles insist not only that all women are endlessly, naturally multiorgasmic, but that all are capable of both explosive clitoral orgasms and deeper, longer, more wavelike vaginal orgasms that can be accompanied by female ejaculation.

A key to fully awakening a woman's sexuality, the Muirs say, is loving massage of the "sacred spot," a region of highly sensitive tissue located about two inches up the front wall of the vagina. (In Western sexology, this is the "G-spot," named for Ernst Grafenberg, the gynecologist who first described it in Western medical literature.) But along with previously unknown pleasures, sacred spot massage can also unleash memories of sexual confusion, repression, pain, and abuse. We don't just store such memories in our minds, but in our bodies—and especially in the tissues around our second chakra (the genital region), which Tantra regards as the wellspring of our energy. The pain surrounding these memories must be addressed and released, the Muirs believe, before we can experience all the joy of unfettered sexual energy.

The Muirs stress that sacred spot massage should never be undertaken with the goal of orgasmic fireworks. Instead, they say, sacred spot massage should be viewed as a process that invites a couple into ever greater vulnerability, trust, intimacy, and caring. "Orgasms are part of a natural flow of events," says Charles. "Don't go after orgasms, but let them be signposts on the road to sexual wholeness." The Muirs devote hours of instruction to ensure that their students learn how to use sacred spot massage to integrate the emotional experience of loving connection with the passion of sexual arousal.

But once Charles takes the men off for their separate class, he concentrates on preparing them to serve as sexual healers. First, he coaches each man to honor his partner by making the whole evening a feast for her senses: Tidy and decorate the room. Build a fire. Gather flowers. Dress up. Prepare a special treat of food or drink. Draw her a bath. Give her a massage. Then, he urges, tell her the things you appreciate and love most about her. "Don't hesitate to invite God—whatever meaning that may have for you—into the bedroom," Charles tells them with a little grin as he sets up his punch line: "It makes for the best threesome!"

Most of all, Charles prepares each man to give his partner concentrated, loving attention—to remain present with whatever emotional experience comes up for her. "Real presence is far more important than physical technique," he assures the men. "Get out of your head and into your heart. If difficult emotional stuff comes up for her, it's not just her stuff; it belongs to both of you." Charles encourages the men to approach the whole evening as a sacred meditation, an exercise in empathy: "Make the evening a peace offering to your woman and to the collective womanhood of humanity, a healing for every woman who's ever been raped or molested or demeaned in any way."

Before sending the men and women off for their "homeplay," Charles offers them some predictions. "For many of you," he promises, "this will be the most important night of your life. About 25 percent of couples have ecstatic experiences in sacred spot massage; about 25 percent encounter mostly shadow residues of old experiences that need to be released; and the remaining half have a mixed experience."

In the morning, when the couples reconvene and begin to share their experiences, Anja validates part of Charles's forecast: "I would say it was the most romantic time in my life, the most happy moment in my life, and now I am so peaceful. I think I am joining with my higher consciousness in a way I've never been before, and I know it's going to influence my work." (In class, Anja talks mostly of the spiritual effects of the evening, but in later conversation she also mentions "wave after wave of orgasmic energy" that ran through her body for almost two hours.)

Though none of the other women report transports of ecstasy, all the couples tell stories of increased intimacy, of insights and breakthroughs. For the most demonstratively passionate couple in the group, Tom and Leslie, the exciting shift wasn't in sexual intensity but in emotional vulnerability. "The biggest gift," says Tom, "was Leslie crying in my arms, which had never happened before." Many of the men reveled in their role as giver and healer, delighting in pleasing and nurturing their partners; some also enjoyed an unexpected freedom from performance anxiety.

Not that everyone had smooth sailing. For Susie, the sacred spot massage was painful—both physically and emotionally. "When Bill started to massage my sacred spot, it was uncomfortable, and it brought up all my issues. So I cried and screamed and ranted and raved, and then I cried some more. Bill cried too." Despite her pain, Susie felt "it was still a healing experience. I'm starting to realize that healing doesn't happen in one fell swoop. Last night I got a piece of healing." Turning to Bill, she says, "What I really appreciated was that you were there for me." Looking back at the group, she says firmly, "He was really there the whole time. And I realized that he has been there for me for a long time; I just didn't see it."

Beaming back at her, Bill drawls, "I got yelled at all night, and I loved it. I feel a little guilty. I was supposed to be the giver, and I received so much. After a couple of hours, it dawned on me that I didn't have to try to quiet my mind. It just happened. Of course, the greatest blessing was that last night was the first time in my life I ever felt like a healer."

True Tantra?

Despite positive reports from participants in workshops like the Muirs', some scholars and teachers of more traditional Tantric pathways criticize modern, Western interpretations of Tantra as having little in common with Tantra as practiced over the centuries in India, Nepal, and Tibet.

Tantra began to blossom as a distinct movement within both Buddhism and Hinduism around A.D. 500, reaching its fullest flowering 500 to 700 years later. From its very beginning, Tantra has been a radical teaching that challenged religious orthodoxy. Within Hinduism, Tantra stood in contrast to the Vedic practices of the Brahmins (the priestly caste of Indian culture), who presided over a religion of dutifully performed rituals and strict adherence to standards of purity forever out of reach of the lower castes. Within Buddhism, says University of Virginia religious studies professor Miranda Shaw, Tantra "arose outside the powerful Buddhist monasteries as a protest movement initially championed by lay people rather than monks and nuns."

It's never been easy to neatly define Tantra, because it encompasses such a huge, varied, and sometimes contradictory range of beliefs and practices. But first and foremost, although it has produced many philosophical texts, Tantra is a collection of practical techniques for achieving liberation or enlightenment. The word "tantra" itself comes from a Sanskrit root that means "to weave or extend." Tantra's practitioners have always seen it as a comprehensive system for extending knowledge and wisdom—for realizing that the whole world is a completely interwoven unity.

Second, far more than most strands of Indian spirituality, Tantra accords great respect to women and to the female aspect of divinity. In the Hindu Tantric view, the world constantly arises from the erotic dance and the union of the divine male (Shiva) and the divine female (Shakti), with Shiva providing the necessary seed but Shakti providing the active energy that brings everything into being. (Tantric Buddhism sees the male principle as the more active, but still emphasizes the importance of women and female energy far more than do other forms of Buddhism.)

Third, Tantra functions not just as an enlightenment practice, but also as a system of practical magic. Certain kinds of Tantra place great emphasis on developing supernormal powers—the ability to fly, to materialize objects at will, to disappear or to become enormous, to be in two places at one time. In fact, the same term—siddhi—can mean either "spiritual perfection" or "supernatural power." Tantra claims to allow its practitioners to understand the way the world is woven together, and these insights are said to give its adepts incredible powers over the physical world, including their own bodies. In Tantra, the body is seen as a microcosm of the whole universe; the divine female energy is present in the individual person as kundalini, the serpent energy that coils at the base of the spine. Much of Tantric practice centers on awakening and channeling this energy.

Thus, where the mainstream of Indian spirituality tends to regard the world as a trap and an illusion, and to lean toward asceticism and a distrust of the body and the pleasures of the senses, Tantra insists that the world is the manifestation of divinity and that all experience is potentially holy. This fourth trait of Tantra is perhaps its crucial characteristic: Rather than regarding the everyday life of the body and its desires as a defilement to be purified and transcended, Tantra regards embodiment as the fortuitous and necessary vehicle for enlightenment.

Tantra's appreciation for the body made it into an enormous laboratory where generations of yogis experimented with ways to purify their bodies so they could carry the enormous energy of awakened kundalini. According to noted yoga scholar Georg Feuerstein (himself a practitioner of Tibetan Tantric Buddhism), "Hatha yoga grew straight out of the concern in Tantra for creating a transubstantiated body—a body that was totally under the control of the yogi, that he/she could manifest and de-manifest at will, a body that was immortal, like the body Taoist mystics sought to develop."

Eventually, the focus on purification led much of yoga practice toward asceticism. But much of Tantra headed off in unascetic directions. As you might expect in a magical tradition that sees the cosmos as the constant product of sexual intercourse, the Tantrikas (Tantra practitioners) didn't just explore sex as a metaphor; they made it a crucial activity in their spiritual path. Viewing all of life as holy, they rejected the traditional Indian tendency to categorize activities and experiences as either pure or impure. The most radical Tantric groups convened their rituals in the charnel grounds, meditating atop corpses, smearing themselves with the ashes of the dead, eating and drinking from cups fashioned from skulls, and indulging in all the activities most condemned by mainstream religion: eating meat and fish, consuming aphrodisiacs, alcohol, and other drugs—and engaging in ritual sexual intercourse as a way of raising and exploring the movement of heightened energies.

It's true that, as scholars have pointed out, only a small proportion of Tantric texts—less than 10 percent—deal with sexuality; well over half the texts focus on the use of mantras, while others focus on the worship of deities and the creation of visual aids to meditation and magic. In addition, over time more conservative Tantric groups (known as "right-hand Tantra") minimized the most daring practices, transforming forbidden activities into metaphoric representations of spirituality rather than actual ritual practice. (More radical groups—practitioners of "left-hand Tantra"—tended to remain underground, safe from attacks from the mainstream of Indian culture.) But from the first outraged denunciations by scandalized Brahmins centuries ago, right up through the West's recent curiosity, outsiders' fascination with Tantra has always focused on sex.

It's Not Just Sex

Feuerstein believes that Neo-Tantra—his term for Western versions of Tantra that focus on sex and relationship—"can do a great deal of good for people who have been raised in an atmosphere that represses and denigrates pleasure," and that "it provides meaning and hope for some of those who have outgrown guilt-ridden puritanism and conventional sexuality." However, he expresses concern that many teachers of Neo-Tantra have neither studied Tantric texts enough to understand the tradition clearly nor received "proper initiation by a competent Tantric guru."

Although ancient texts are chock-full of dire warnings of Tantra's risks, Feuerstein doesn't believe gaps in Western Tantra teachers' education place students in any serious danger. "Unless you are instructed by a true guru—in other words, a teacher who has succeeded in raising his or her own shakti—you aren't likely to raise dangerous energies that could unbalance you physically or mentally," he says.

But Feuerstein does fear that Neo-Tantra practitioners can easily get caught up in egoistic motivations, rather than learning to transcend the ego. He claims that in more traditional Indian Tantra, adepts never started by opening the second chakra—the sexual center—but by opening the fourth chakra (the heart) or the sixth chakra (the third eye, seat of intuitive wisdom). "Only when the guru was sure the adept had established pure intention and strong control of energy was the enormous power of sexuality invoked," he says, adding that perhaps the greatest danger of Neo-Tantra is that practitioners will fool themselves into thinking they're having "spiritual" experiences when all they're doing is enjoying a blast of increased prana (life energy). Feuerstein fears that by confusing physical pleasure with spiritual bliss, many Neo-Tantra practitioners may miss out on the deepest rewards of Tantra—the ecstasy of union with all Being.

Rod Stryker, a teacher of right-hand Tantra who studied with Tantra master Yogiraj Mani Finger and is also an initiate in the tradition of Tantric master Sri Vidya, echoes many of Feuerstein's concerns about contemporary Western Tantra. "As a yoga teacher," says Stryker, "I've worked with a lot of people—essentially, I've treated a lot of people—who were deeply scarred by the experience of trying to direct sexuality, cloaked as Tantra, as a tool of enlightenment."

According to Stryker, maithuna—the sexual techniques of Tantra's left-hand path—were traditionally regarded as catalysts to awaken psychic energy, so powerful that some schools even regarded them as shortcuts past more basic techniques like asana and pranayama. But right-hand paths, says Stryker, never saw sexual techniques as substitutes for the gradual, progressive use of asana, pranayama, and meditation. "The danger is that if someone's nadis [the body's energy channels] are not as open and clear as possible, the sexual techniques can create psychic turbulence and have a dis-integrating effect," Stryker says. "It's very likely," he notes, "that people who go do a Tantra weekend have done very little of the foundational work of asana and pranayama. They may experience a lot of energy moving, but if they are neurotic and they start to awaken vital energy, they can wind up empowering their neuroses."

Like Feuerstein, Stryker stresses the difference between pleasure and bliss and the need for a guru. He points out that the approach to Tantra he has been taught delineates three distinct stages of ecstasy—physical, psychic, and spiritual. Only in the second stage of ecstasy does a seeker achieve not just heightened sensory awareness, but also the necessary energy to change his or her life to align with an awareness of spirit. (In the third stage, once the seeker has awakened the state of consciousness associated with each chakra and can apply the appropriate state to any situation, ecstasy becomes constant.) Without the guidance of an experienced Tantric guru, Stryker fears, students may get stuck at this first stage.

Stryker suggests any Tantra student should examine their teachers with two questions in mind: "To what extent do the teachings live within the teacher and in their relationships? And to what extent do the teachings live in the lives of this teacher's students?" Whether or not Western Tantra teachers are equipped to be full-fledged gurus, says Stryker, he hopes they at least educate their students to realize that physical ecstasy is only a fraction of the gifts of Tantra.

Whatever the limitation or perils of Tantra as it's now being adapted for Western consumption, its advocates are passionate about its ability to change lives—and, by extension, to change the world. Margot Anand, for one, says, "Once you've opened your five senses, once you've brought all the levels of yourself into engagement with life, you may find yourself transformed. You may never be willing to go back to a life that doesn't leave room for your creativity, your playfulness, your capacity for joy." And Charles and Caroline Muir urge workshop participants to consider that they're not doing this work just for their own benefit, but also so they can bequeath a saner, healthier sexual legacy to their children and grandchildren.

In answer to criticisms from more traditional Tantrikas, Charles insists that the Tantra he and Caroline teach is in the spirit of ancient practices, even if its outer form is different.

"We seek to awaken and integrate the dormant energy of the chakras," he says, "just as they did in ancient India." Explaining his adaptations, Muir claims "You don't need all the trappings of Indian culture and philosophy to experience the benefits of Tantra."

Muir readily admits that modern Western Tantra may not look much like its ancient antecedents. But, citing the enormous historical variety of Tantra practices, he points out that "like yoga, Tantra has been born again and again, age to age, based on people's needs at the time." His version of Tantra, he thinks, addresses major needs of our current place and time: restoring proper reverence for women and the feminine; finding an appropriate, beneficial outlet for male "warrior" energy; and healing the rift between men and women.

On the last morning of the workshop at Rio Caliente, as the participants gather to share their thoughts on the week, no one seems especially concerned with whether or not they're on their way to enlightenment. They're too busy basking in the benefits the week has brought them. In contrast with the first evening of the workshop, all the couples snuggle together, some holding hands, some smiling into each other's eyes, some just sitting in a relaxed, companionable silence.

"I got all I had dreamed might be possible, and more," says Merle. (Unable to resist the joke, someone ad-libs, "Plenty of bang for the buck, huh?") Merle's partner Anja, who had described the sacred spot massage as the happiest moment of her life, says the workshop renewed her commitment to the hatha yoga practice she'd dropped years before, and several other participants echo her determination to continue with yoga after returning home.

The workshop seems to have inspired many of the participants to eloquence. Stan, the 67-year-old grandfather and fiancé, reads a poem of appreciation for his partner that leaves almost everyone in tears. Matthew, the Zen-practicing doctor, says he sees all the workshop participants as "a vast, beautiful, green healing field of love," with Charles and Caroline as the cultivators. And his partner Amy vows that she now knows "Nothing is more important than learning how to love each other better."

When Bill's turn comes, his characteristic directness lends the simple poetry of economy to his words. "This week," he says, "tore down walls it took Susie and me 25 years to build." Looking at the pair as they sit with their legs entwined, occasionally stealing glances at each other like shy teenagers just discovering love, Caroline quips, "OK, you two win the Most Improved Campers award." As the laughter dies down, Susie says, "I've been on a healing journey for a long time, and I often thought I would have to leave Bill behind. This week I discovered I have a partner in healing."

 

SANSAPM

买什么什么涨价!!!

BAD LUCK.....

 

 

 

 

 

西安大面驼儿特别抗时候，演出时小武洒矿泉水把我音箱浇了。

长沙去的时候就剩３人了，大学区踢球，网吧１块１小时，爬月麓山，玩了４天游戏机。之后曹儿带着答辩通过的喜讯到来。演出挺顺利。老有放礼花的不知道为什么。

武汉挺脏的，但是有好多ＮＢ的人。非常喜欢嘉宾乐队花伦的音乐。搬家，排练，逛旧货，坐船。跟旅馆厕所玻璃上看见了ＴＯＯＫＯＯ的铁画，踩死１大蟑螂。

贵阳的演出地点特别漂亮！调音师倍儿ＳＢ特找抽。克服各种困难演的比预料的好。

成都出了些事故演的不好。新小酒馆很像Ｄ２２。挪ＢＡＳＳ箱时踩空了左腿肚子剐楼梯尖儿上了划一大口子。

重庆特别漂亮！特别喜欢重庆！！！我爱重庆！！！

 

一路上认识了很多好朋友～～～

我得买个ＢＡＳＳ　ＤＩ！！！

 

 

to be continued

在MIDI见到中国年轻版KIM GORDON..........

 

 

惊了!!!!!

 

 

可惜没带相机...诶....

 

 

PS:感谢所有来看我的朋友们...没有给你们解决票的问题我非常内疚.....

这两个骗子刚才也来我们家了

我爸老谋深算 没安

北京市节能办的1男1女 东北口音

 

 

 

 

 

 

 

 

Woody Allen's old movie, everyone says i love you (in 1996?) is just so so great!~~i mean it is fantastic...i was about to go to bed when i opened the avi file coz the next day i've got band practising.... but after i started, i could't help watching it through.... also the music is very very nice....and now, as Chrismas day is drawing near.... i highly recommend this to you all~~~it's really worth watching....