In Russia, Igniting Kundalini Fire – Touched By Guru’s Grace


Sat Nam, Yogi Amandeep!  What is Tummo?

Yogi Amandeep

Tummomeans Kundalini Fire.  Kundalini heat burns your karma, burns your past story.  This internal heat, that you create in your own body, has the power to change your genes.  It is so powerful, it can change your genes from the past  21 generations and impact the genetic fiber of your descendants for 21 generations into the future.  With your intention, you can use this fire in your body for healing.  You can use this fire to inspire your service to uplift humanity.  This fire can make you so warm that if you sit outside while it is snowing, you will be sweating.  You can create and use this fire just with your intention.  This can cleanse the body of all impurities.  Be aware of this heat in the body; realize heat can be moved up the body, and you can awaken to new potentials of consciousness.


What is your story?  What is your connection to Yogi Bhajan?

Yogi Amandeep

I don’t really have my story. My story is Yogi Bhajan’s story.

I carry his Love.  He’s always with me in my every breath.  He talks to me.  I hear him as you are now hearing me.  The way you are listening to me now, that is how I listen to him.  I hear him now.  As I talk to you, he is talking to me.  My heartbeat is his heartbeat.  And it happened many years back.  He came to me the first time.  He came and opened up my chest, and opened up my heart.  This was a physical reality.  He opened up my chest.  The physical sensation was so powerful.  It was so strange.  I feared I was having a heart attack.  I feared I was dying.

But the moment passed, and I was okay.  From that moment, my world changed.  He just came; he opened my heart and entered.  I have felt him there ever since.  He has been talking to me and through me.  It’s very powerful.  I know that for many it is very hard to believe.  But Yogi Bhajan is a very powerful master; and I’m just doing his job.

If someone likes me, I say: Yogi Bhajan, I am yours.  And if someone doesn’t like me, I also say: Yogi Bhajan, I am yours.

I am just here to do my job.

The boss says ” do,” and I do.  The boss says, “don’t do,” and I  don’t do.

I am not a student of Yogi Bhajan.  I am a disciple of Yogi Bhajan.

If a student comes to get something then it is easy to be disappointed if that student does not get what he or she expects. This disappointment just means that the student came with his or her own ideas.  If someone comes with ideas, it means you haven’t really come yet.

In the Zen tradition, the process of a seeker being with a teacher is likened to the process of making tea.  We put leaves in a cup and pour water over them.  The leaves and water just show up together, and it is effortless; there is absorption and merging.  What was once just water and just leaves becomes tea.  Similarly, the seeker who is devoted and who has an open heart, he absorbs everything.  He understands that it is not the teacher who is giving or not giving enough; rather, it is the universe that gives.

© Yogi Amandeep Singh, All Rights Reserved

Sexy Flex Tantra Yoga—Plus Cannabis, Of Course

After spending some 45 minutes in a circle with about 20 other women—passing around joints, vape pens, and bowls—Dee Dussault’s yoga class feels like settling into a warm bath. The lights are turned way down low, and soft lounge music plays.

And then, as we all lie on our mats, one knee cocked, she gives us a directive: “Squeeze the inside of your vagina, like you’re holding a juicy plum.”

This is Sexy Flex, in which women are encouraged to connect with their own sensuality, through tantric yoga and cannabis.

When you think of sex, yoga, and weed, it seems like they probably go together just fine. Dussault provides a safe space for women to explore the pit of this sumptuous convergence, though to be clear, her classes are fully clothed. What you do after class is entirely up to you.

Dussault works as both a yoga instructor and a sexuality coach. She’s the author of Ganja Yoga: A Practical Guide to Conscious Relaxation, Soothing Pain Relief, and Enlightened Self-Discovery, and she trains other yoga instructors on how to incorporate cannabis into their own classes.

Dussault said she developed an interest in human sexuality as a “precocious” teen, frequently flipping through Cosmopolitan and even letters sent to Penthouse. One commonality began to emerge.

“It was pretty clear to me from the beginning that women were listing sexual complaints or having difficulties getting their needs met,” she said. “As I got more into feminism, it became even more apparent.”

(Photo by Jennifer Skog)

Dussault went on to study sexuality at York University in Toronto. It was while pursuing a Masters in the same field that she began training to become a yoga instructor. Dussault studied in the tantric tradition, which she describes as including “some of the more esoteric yoga concepts of prana and chakras, so a really spiritual tradition that includes sexuality as part of life and spirituality.”

This was also around the same time she got into cannabis, describing herself as a “late bloomer” who didn’t begin consuming until her upper 20s.

“I found it made my yoga practice far more relaxing, more embodied, more sensual, more interesting,” she said.

‘Embodied’ is a word Dussault uses a lot, the idea of coming into and being aware of one’s body.

“I asked my teacher what she thought about [using cannabis]–she’s a very traditional kind of Hindu practitioner—and she said we all have our own path,” Dussault continued. “Cannabis has been used as a spiritual substance throughout yoga, so as long as you use it with mindfulness it can definitely be a tool.”

While her yoga practice blossomed and her affinity for cannabis grew, her academic studies disappointed.

What Dussault wanted was to help women in a real way. That could mean things like achieving “orgasm parity” with their partners, discovering how foreplay could lead to greater sexual satisfaction, or developing better communication skills. Her courses, however, focused on French postmodernism and philosophical pursuits like, “What even is a body?” She ended up dropping out of school and, ultimately, found she could help women better with heavy breathing than heavy reading.

Dussault offers both Ganja Yoga and the Sexy Flex class. Students of both will be given time to consume at the beginning. It’s fairly informal, with various methods of consumption available, all of them optional.

She ultimately found she could help women better with heavy breathing than heavy reading.

For the first 45 minutes of Dussault’s most recent Sexy Flex class in Los Angeles, I sat in a circle with several women. A joint was passed casually around the room, as were cartons of strawberries, bowls of nuts, and platters of chocolate. No one talked much about sex, though we did talk about yoga, whether we’d been to a class with Dussault in the past, and what other cannabis events we’d been to lately.

When it was time to begin the yoga, we retreated to our mats and Dussault dimmed the lights. The room maintained a warm glow from a few small lamps and candles, but it remained dark enough to allow participants to focus on their own bodies and practice without worrying about how they might appear to others.

The class began with breath, as many do. Dussault encouraged us to vocalize on our exhales. A cascade of sighs filled the room.

“All of my classes have some amount of vocalization,” she said. “It really does help people to relax. It sheds a layer of tension, just the act of yawning or faking a sigh or letting out a sound vibration. Especially in the Sexy Flex class, that sound of relief can at times become a sound of pleasure and bliss, so you relax more and more.”

The poses that followed were relatively easy, making the class accessible to yoga beginners, those with injuries, or the those who are, like me, woefully inflexible. Dussault’s voice was enough to direct us, so the low lights were fine.

Several minutes in, Dussault began talking about pelvic floor contractions—the aforementioned holding of the juicy plum. She also noted she does not refer to these exercises as Kegels, the name derived from gynecologist Arnold Kegel, who began promoting them as beneficial in the late ’40s.

“Squeezing the pelvic floor is an ancient act,” she said. “[Kegel] got notoriety in the medical profession and Western communities, but if we just call them pelvic floor contractions, it keeps the fact that women have known about them for far longer.”

Doing these pelvic floor contractions can increase blood flow to the pelvic region, which Dussault says not only improves circulation, but helps her students connect to that area of their body. These exercises are scattered throughout the class, combined with stretches, poses, more breathing, and hip movements.

“Many of us are disembodied in general from the neck down because of our cell phones and devices and mental obsessions. But even more specifically, many women are disembodied from their genitals due to trauma of varying severities,” she says. “So it’s to come back into our own genitals from the sense of internal healing as opposed to a sort of external stimulation, to feel ourselves inside.”

Though the class could have easily felt pretentious, levity was offered when the music switched to Ginuwine’s “Pony.” Everyone laughed, which seemed to remind us we were embarking on this weird journey together.

Near the end of the class, Dussault led us in a “strawberry meditation.” Everyone who wanted to join presented an open palm, into which Dussault dropped one berry. We were told to close our eyes and lick, kiss, and bite the fruit slowly, contemplatively, and perhaps sumptuously. It’s just a berry—the kind you’d unceremoniously dump into a bowl of yogurt with granola—but in this environment, the mind wanders elsewhere. With eyes closed, it’s just you, the strawberry, and whatever thoughts are conjured.

The juicy strawberry is, of course, frequently associated with sensuality. If before we were embodying genitals, then now we embodied our noses, mouths, tongues, and teeth.

After the class, we were invited to rejoin the earlier circle and socialize for another 15 minutes or so. Yoga mats were rolled and put away, joints were rolled and passed. There seemed to be a sense of confidence and complacence, though not necessarily one of lustiness.

Dussault says most people report feeling good or a “sense of completion” after a class, though that may manifest in various ways. Some run off to dates, others go home, some go out to eat. She suspects confidence is boosted among students, regardless of their after-class activities.

“I think we, as women, walk taller and occupy a more confident space when we are sexually empowered,” she said. “A woman’s sexiness is often in relation to how we appear to others as a sex object. But in having the lights really dim, and the exercises, the strawberry meditation, with the eyes closed, it’s really about how it feels to you. It’s not about being the object.”

Sexy Flex is certainly a class one could take without cannabis, though it definitely helps foster a sense of connectivity. It’s easier to lie in a room with several other people and imagine holding fruit in your pelvis when you’ve smoked together. Dussault notes that some may also benefit from the plant’s anti-inflammatory properties. For me, it helped the awkwardness melt away, and drew the focus out of my head and into my physical body. Sexy yoga is not something I’d like to do in a bright space without consuming first.

“For people who like cannabis, it can make the things you like even better,” she said. “It might not make accounting or taxes better, but if it’s something like a comedy movie or sex, it can make those things better.”

While Sexy Flex classes are typically only offered for women (trans, non-binary, and gender fluid identities welcome), Dussault does offer private sexuality coaching for individuals or couples of all genders and orientations. This can apply to people with specific concerns, or couples looking for a unique date night.

Dussault is fairly nomadic, hosting sporadic classes and sessions in multiple cities. To find her, you can check out her website or follow her on Instagram. So while you might not make Sexy Flex a weekly or even monthly thing, what’s perhaps most beneficial about the class is that it provides a welcoming, safe, communal environment where you learn exercises that can be replicated at home. It doesn’t have the same vibe as doing the poses with a bunch of other women, but it may remind you to care for those internal muscles you might otherwise overlook.

Successful Relationships Don’t Necessarily Last Forever

Successful Relationships Don’t Necessarily Last Forever

As a society, we tend to look at breakups and divorce as a failure. But a relationship ending doesn’t mean it wasn’t successful in some way. Sometimes a fling is ideal for both parties, sometimes a long marriage ending is the only chance for a new beginning, and every relationship teaches you something you didn’t know before.

There’s no doubt that ending a relationship is difficult, and often quite painful, but it can certainly be for the best — the best for you, and the best for others. As philosophy YouTube channel The School of Life puts it (video below), there’s this collective assumption that for love to be real or genuine, it must be eternal. “True love,” as they say, is endless, everlasting love. And any relationship ending before someone perishes is a failure and should be considered an emotional catastrophe, right? Wrong. There’s no pass or fail when it comes to love, only beginnings and endings. It’s like saying one failed at their career because they decided it was best to leave a particular job to see if there might be a better fit elsewhere.

We champion this concept of the life-long love story, making it the ultimate goal, but many of us rush to get there. We don’t grant ourselves the freedom to find out what truly makes us feel content — partially because we know compromise is essential, but also because we don’t actually know what we want out of a partner (or if we want one at all). Short relationships teach you that. You get together, you learn things, and it either continues because it’s right, or it comes to an end because it’s not. But every ending gives you knowledge that will help you find a better, stronger beginning in the future.

In fact, if you went over everyone you’ve ever been with in your head, you could probably think of at least one vital thing you realised while you were with each one of them. Maybe you learned that you need someone who’s more affectionate and pays closer attention to the little things. Perhaps you realised that you’re attracted to ambition as opposed to apathetic stability. Or maybe you simply came to terms with the fact that you’re a tidy person that can’t be with a slob.

If you can come away with one of those tiny epiphanies every time things don’t work out, that’s a success! It may not feel like it right away thanks to your emotions and social pressure, but it is, so don’t despair. Eventually, you may begin a relationship that doesn’t end — it happens all the time — but until then, it’s ok to simply learn things about yourself and what you want in a partner.


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Using Tantra to destroy everyday delusions – Kadampa Life


7 mins read + a video

Do you fancy being one of the first lucky people in this world to read The Mirror of Dharma?! It just came out at the weekend, and you can buy the epub here – and then spend the most incredible next few hours or months studying it. It gives all manner of magical advice directly from Je Tsongkhapa’s heart. I am really happy about this book 😊 (Please try not to die before downloading it.)

Now carrying on from this article on Tantra. And, by the way, this is the 400th article on Kadampa Life.

In The New Guide to Dakini Land, Geshe Kelsang says:

We don’t need to use self-deprecating language on ourselves, thinking, “I am trying to be Vajrayogini” — we can just be her! Or “This is too hard” — instead we think “I am already doing it!” Bliss and emptiness are actually not that complicated — it is our delusions and over-conceptualization that are complicated, weighing things down with elaboration.

Who are we anyway?!

As Geshe Kelsang says in The Oral Instructions of the Mahamudra:

joyNot surprisingly, due to beginningless familiarity with everything appearing as ordinary and impure, it is a stretch of our imagination at first to conceive of things as extraordinary and pure. But just because we haven’t experienced ourselves or our reality like this before doesn’t mean we cannot do it now. There is always a first time. We have been busy creating our suffering beginningless time; now we can start creating our happiness.

And we need to be convinced that this new experience is just as “real” as what we are currently experiencing.

Our current self is mere name, mere label, imputed by our ordinary imagination or conception on the basis of a hallucinatory meaty body and deluded mind. It cannot be found upon investigation. As Geshe Kelsang says:

Think about this … how can we NOT experience suffering if we think we are a meaty body and a deluded mind?! Our self-grasping ignorance has trapped us in the very sources of suffering, so the most we can ever hope for is temporary liberation from particular sufferings – which is never going to be good enough.

Finding the self

Trying to find the self or me I normally perceive is like trying to touch the water of a mirage.

If this real me existed, it must be findable in its parts or separate from its parts. We should be able to point to it without pointing at anything that is not it. But luckily we cannot find a me or I if we look for it with analytical wisdom. I am not the body, not the mind, and not the collection of the body and mind — yet take the body and mind away and I disappear. (Thank goodness.)

These four essential points are explained in detail in this recent article. And you might find this video helpful – a hair is not the macrofibrils, microfibrils, or protofibrils, for example, but take any of those parts away and there is no hair. Everything is unfindable.

So there is no self separate from a sense (or thought) of self – self is mere appearance to that sense of self. There is no self, or anything else for that matter, other than its mere name. You will never find your self outside the mind, existing objectively or from its own side, however hard you look. (This probably explains why no one else can see your self! And why they come up with their own crazy versions all the time 😄) All there is is the emptiness of the self appearing as the self due to our mistaken minds.

Do what you like!

Thing is, if the self doesn’t exist from its own side but depends upon our thoughts, then why can’t we change our self by changing our thoughts? We can! In which case we can impute Me (or identify Me with) the pure body and mind of a Buddha, “I am a Buddha;” and this is just as “real”, or indeed more valid. This is because the body and mind of a Buddha, albeit still projections or appearances of mind like everything else, are non-dual with bliss and emptiness.

Pure mind = pure identity

When talking about making mandala offerings in TheOral Instructions of the Mahamudra, Geshe Kelsang interestingly says:

I think this explanation of Pure Lands applies to self-generation as well.

Using clear appearance to overcome delusions

From a daily practical point of view, we can rely upon clear appearance to overcome specific delusions.

We impute ourselves as Vajrayogini mainly on the basis of the Truth Body (or Dharmakaya) of bliss and emptiness, ultimate bodhichitta; but many times in and out of meditation I find it immensely helpful to remember the features of Vajrayogini and her mandala as a way to overcome the delusions that come up in everyday life. These features are not other than the bliss and emptiness of the Truth Body, but they teach us what to abandon and what to practice.

For example, if I am suffering from ignorance, aversion, or attachment, remembering my curved knife immediately reminds me to cut these away; or I remember that I am stamping on the symbolic forms of Bhairawa and Kalarati. If I am suffering from spiritual inertia, I remember that I’m looking up to space, demonstrating my attainment of blissful Dakini Land. We need the joy of unconditional love to help others, and our body blazes with joy like the fire at the end of the aeon. If we are identifying ourself with Heruka, there are even more features to choose from – such as his nine moods. You can read all about the features and their meaning in The New Guide to Dakini Land and Essence of Vajrayana.

We can use pure appearances/perceptions both in and out of meditation to overcome the appearances/perceptions of imperfection and ordinariness of ourselves and others. This is a lot of fun, to be honest, and gives us so much power, confidence, and energy to help others as well.

This is because what we end up doing every day depends on who we think we are.

Dream of the Dharmakaya

These features are mere appearance not other than emptiness – they are bliss and emptiness appearing. Therefore, they are not fixed — but the mandala is the rainbow-like manifestation of the omniscient wisdom of Heruka and Vajrayogini, created and blessed by enlightened beings. Geshe Kelsang once called it the “dream of the Dharmakaya”.

The mandala and Deities are inspirational and powerful because they are the embodiment of every stage of the path and every quality of enlightenment. Just remembering them automatically purifies and empowers our mind. I think of it as like all the Sutra and Tantra realizations appearing in technicolor. 

Like every pure AND impure appearance — everything that exists in fact — Vajrayogini and her Pure Land are empty and dream-like; but it would be hard to come up with a better dream. We now have a dynamic, transcendental, pure, and blissful paradigm for relating to ourselves, our world, our enjoyments, our activities, and other people.

Over to you for comments. And Highest Yoga Tantra empowerments and commentary are coming up again soon, this Summer in England – perhaps I’ll see you there.

Further reading