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Thread: Does Anybody Else Have Clear Body Experiences?

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)

    Avalokitashvara was at my heart, but only once, quite a while ago now.

    ...

    Pandara vasini also only showed up once -- at the very beginning, when the Dakinis seemed to be arraying themselves in the five colors and points. But she has an incarnation - Mandarava?

    She first showed up standing on the top of my heart. She is one of the flying ones, she is often the "organizer" of the teachings, almost everything having to do with rainbows is something she does. She frequently puts a single droplet from a rainbow in my head with the sun shining on it so that I can see that each droplet has all of the rainbow in it and the rainbow has all of the droplets in it, and that the rainbow is nothing and the droplet is tiny. She can also be kind of a tough disciplinarian when I am trying to master something and can't figure it out.
    That is amazing well then you are actually on a Samaya to Lotus Family. Yes, Mandarava is a major incarnation in the immortality lineage.

    Progression or opening of Dharma Dhatu Ishvari = Pandara = the "thing revealed".

    That is the Lotus. Almost every sadhana in Sadhanamala originates from syllable Pam before its personal form. Pam Pandara is most like the universal thing revealed without much of it specifically about herself. Amitabha's Discriminating Wisdom is to be simultaneously aware of all details without thinking about a single one of them. Avalokiteshvara emanates all prior non-Buddhist aspects of the world system, Indra and the rest.

    The Jewel at the center of the Net above the throat is Rupa Skandha--that aspect of mind that is tied to the bundle of entire sensory apparatus in one place. That is Vairocana, who displays the Dharmadhatu. As or through which, Pandara is revealing herself, largely a White-Red axis related to Mars (Manjushri).

    The sequence says to attach that bundle of senses to the sixth sense of mind, to conjoin that Khecari point to Dharma Dhatu Ishvari. And so it does make sense to equate that to Samantabhadri. But then as seen in the tantras, it may for example become Padma Jalini, or Dharma Dhatu Ishvari as expressed by Lotus Family. So the Dharma Dhatu Ishvari must pass through various states of Space (Form, Subtle, Desire) until the highest sphere is to dissolve Time.



    In saying that a lot of this is part of shaking, I am not sure what that is or have not experienced anything similar. The closest thing that comes to mind is Vajra Avesa or Vajra Possession.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote I have looked and am unable to come up with anything that has Reversed Samantabhadri.

    She is usually white and easy to find. However, it is true that in Kagyu, we absorb some of the Nyingma lineages. Here is a view from that which happens to put Samantabhadri in the reverse color or blue:
    I think you misunderstood what I was saying, which is probably because I couldn't figure out quite how to say it. The picture to have in mind is the standard picture, whether simplified or not. The picture usually is called "Samantabhadra" and the focus is on the seated figure. Think of the picture if you can, as a picture of Samantabhadri and of the seated figure as the consort, so that she is sitting in her preferred position and he is completing her. That is what I meant. It's Samantabhadri with consort, instead of Samantabhadra with consort. Visualize yourself as each one, separately and the difference is clearer.

    Quote And so Samantabhadri is more primordial than this, is not a regular mental sense object but known by Gnosis, and so the phrase for enlightenment flowing through Object of Gnosis is:

    Dharma Dhatu Ishvari

    Usually Vairocana is said to possess Dharmadhatu Wisdom, or i. e. his consort is this wisdom. And this is because the patterns always start on Five Buddhas without including Vajrasattva. Then in most cases when he is added, he is placed at the top and considered something like a king. But we have more reason to set him at the beginning as a cause.
    The Samantabhadri in my shakings is this primordial wisdom. She has been trying to show me something about her embrace.

    Quote Sunyata karuna garbham, or, void is the womb of compassion.
    This quote has a feeling of familiarity but I couldn't say what it is about it.

    Quote In my personal experience from doing this Yoga without having a very good guide, I have never observed the kinds of chakra details or evident dakinis as are being discussed. I got something that was more like a physical clairvoyance.
    We're even, I've never had clairvoyance.

    There is a Tara, Samaya Tara (green), she is the one in martial garb with a spear or halberd (something with a blade at one end, she has cut things, my attachments to things, in some of my shakings. Her domain seems to be everything that is very deep inside and everything that requires detailed control -- she taught me how to reach deep into my chest and shake things in there when I was having trouble breathing. She also taught the thing where something, some kind of deep primordial point inside, split into opposites and the nausea opposite rose upwards and the bliss opposite dripped downward. When she shows up there is going to be deep physical detail work. I have no idea why she chooses to look like she does. She is another one that first showed up standing on my heart. She is in the tandava-lasya pose, but because of how she presents, it looks more like she is about to strike, to stamp and thrust with the halberd and put an end to something that isn't what it is supposed to be. (The nausea here is actually a good thing, because it rights an imbalance, that's why she taught me to produce it).

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    There is a design to Lotus Family using some of the points that have come up.

    From the last post on the previous page, it is found that there is a Red Avalokiteshvara who is the male Guhya Jnana Dakini. And then there is a slightly different Red Avalokiteshvara who picks up Ekajati.

    This Guhya Jnana is highly similar as to how Old Student described Pandara, as an "organizer", who intends to do so to those dakini fields which support the Pithas of the tantric system.

    And so if Avalokiteshvara Guru Yoga did not really work for me, since I have no particular connection to Gelug, does that make a difference? No, because Avalokiteshvara is inseparable from the system of Vajradhara.


    1500s Kagyu Vajradhara having Jinasagara--Guhyajnana Dakini, etc., over his shoulder:





    So Vajradhara is reliable for Varuni and the Armor Deities, as well as for Guhya Jnana--Jinasagara and Mahamaya Vijayavahini, which is more or less the whole Yoga Path bound to Vajrayogini.

    The similar Red Amoghapasha Avalokiteshvara is not quite about dakinis. It acquires Ekajati, however, the Accomplishment position in this rite is taken by Bhrkuti--who is something other than Angry Frown which appears to be a mistaken translation.

    One of the oldest relics in existence is an 800s Indian Amoghapasha:







    1400s Nepalese Amoghapasha:









    The transitions do of course allow for this to become a rite of Ekajati.

    Centered on Ekajati:







    Centered on Bhrkuti:








    When she is there, she is not exactly Green but is Blue-Green. This shade is like the opposite complement of Orange and can also be called Turquoise and then this Turquoise--Orange axis is like a mystery of Sambhoga Kaya deities. The easiest Pure Land to enter is Tara's Forest of Turquoise Leaves, which is a close correspondence to Turquoise Lamp if understood in the Eight Dissolutions as the fourth stage. The stages are usually Mirage, Smoke, Fireflies, Lamp; here again there is a minor variant which starts Smoke, Mirage. That appears more consistent with Yoga. Another thing that surprised me is the espteric symbolism of Smoke is really Prana, and this just follows from Brihadaranyaka Upanishad. And so the Smoke is really a type of mantric binding of the winds going through the throat center. And so Smoke goddess is sixth, the wrathful consort of Amoghasiddhi. Then in the stages, this smoke begets Mirage, which is Marici. As form elements dissolve, this becomes a swarm of sparks or meteors, Khadyota or fireflies (Ratnolka or Dhvajagrakeyura); we are attempting to stabilize that into a Lamp, and, so to speak, release it to Sky.

    Those Five Dissolutions are the entire instruction of the Secret Doctrine of Vajrayogini Dakini Jala.

    It is contemporaneous with the Five Abhisambodhis and Six Limb Yoga that are the training in the majority of yogas and tantras. And so it is taking the Six Family system and concentrating it into these practices.

    Amoghasiddhi means Not Ignorant about Occult Powers. Similarly, Amogha Pasha means Not Ignorant about Noose Power. And so he has picked up the normal weapon of Jewel Family.

    So this Blue-Green Bhrkuti, who is like the occult success of Amoghapasha, is important with respect to Orange which is Amrita, Vairocani and Varuni.

    This is all part of Mahakarunika of Lotus Family which has the strength of being publicly available, and the corresponding weakness of being subject to public opinion as superstition, folk lore, mere repetition, etc. And again, here, if we look at the basics of Vajrasattva, his first non-dual role is:

    Prajna--Upaya

    and his following role is:

    Karuna--Upaya

    and so the main meaning of non-duality in Buddhism is Karuna Upaya. Vajrasattva cannot go any further without something from the Karuna of Lotus Family. He must have a bit of Pandara, Guhya Jnana, and so on. Spectrum of Consciousness for instance notes the moment of Karuna as a "flip". Or it may be described as Prajna Karuna as the basis of Bodhi Mind. Either thing is a type of fusion.



    This Gelug view of Lotus Family and Amoghapasha expands from Amitabha between Vajradhara and Amitayus. It includes Tara and some of the primary Maha or 1,000 Arms Avalokiteshvara. One of the main ones is from Sri Laksmi, for whom the number of hands is not specified, but the faces are eleven:







    It also includes Usnisa Vijaya who is frequently shown with Amitabha in her hand.

    And one may observe we have all this without Vajravarahi. So first of all she is a Tramen which is a hybrid or animal head. And secondly with respect to some of the things that Agape was getting at, she is a pig, which is Ignorance, in the way that the existence of the pig is to destroy and eat everything.

    And so that is why the Dakini Jala is not involving the subtle minds which are the higher stages of the Path and into Bodhisattva states.

    The Tramen class are like the subtle, body-less or mental-only correspondences of worldly non-wisdom dakinis.

    It is something which is an eventual, unavoidable part of the aura, which is why we want to train in the wisdoms and protections of the families.

    And so we are excluding Varahi from any type of outer Yoga training.

    That is why the type of Armor Deities suggested, do not have her, contrasted to most of the ones copied from Completion Stage.

    In Lotus Family, the major expansion of Cunda Tara is with Manjuvajra in Manjushri Guhyasamaja. It is generally the case that Akshobya Guhyasamaja is part of Extreme Deeds lineage, which is closer to the monastic vinaya (rules, behaviors), whereas Manjuvajra Guhyasamaja is more with Nagarjuna's Profound View, which emphasizes inner meaning, and ties to the Yoga system as explained by Bu-ston.

    Noose Power when followed through, does reach Varahi, but her gate is really Vasudhara.

    Guhya Jnana or Sword Dakini "points to" the center, and if you are able to get that fulcrum, and balance there, a little bit, then the center going upwards is Arrow Dakini. She initiated Saraha who also transmitted Red Pitha Ishvari Tara. Arrow Dakini is represented symbolicly by many of the immortality goddesses; it frequently has five-colored ribbons and a mirror.

    And so you can find it with Mandarava and others.

    But as we see that Sri Lakshmi is a main lineage transmitter of Avalokiteshvara, it is correct that the Path flows from Sarasvati or Jnana Dakini, Guhya Jnana, etc., to:

    Lakshmi







    She is the major tantric goddess behind Ekajati and the Pithas, she is Anna Purna who is Viswa Mata of Kalachakra, and yet in Buddhism I am able to take her as she is right there as a White Peaceful Protector.

    And so just as the Buddhist Pitha system can be described as a close variant of Shiva tantra, most of the Tara system is a close variant on Lakshmi tantra. And then for example Lakshmi becomes inextricable from Ekajati in Vajra Panjara tantra.

    On most of the art, protectors are almost always gruesome, like Pabonkha's Skeleton Twins, or a Fierce Maha Kala or Black Lakshmi. Whereas all of those are "true", usually it means they protect the lineages, and then so if you do a particular one, then you are bound pretty much daily to use that Mahakala, and so forth. However for the actual role of Protector in a personal practice pantheon, this is not called for, which is why I personally choose the one right there.

    What? As a Buddhist, you may take Lakshmi as a protector of personal Arrow Dakini intent, any time?

    That is what is going on here.

    Tantric Lakshmi is also a built-in explanation to Manjushri Namasangiti. So at a certain point, it does not matter which way I turn, whether asking Manjushri or Tara, they eventually bring us to Lakshmi and Lotus Family.


    Orange is not the final state of tantra, but, considered the indispensible component. Whereas Amoghapasha in some sense is going "through" Ekajati in order to get Bhrkuti to appear Turquoise. And since the base of Mt. Potalaka is Bhrkuti, and Turquoise Leaves is a safe Abode, then Turquoise Lamp is a good interstice in what is viewed as the fourth dissolution.

    So while a Red-White axis is something of the main known veil of Lotus Family, actual use of at least one branch of it seems to release a different color axis than is generally taught, which is something like purifying Orange Amrita and entering the Turquoise Akanistha.

    Bhrkuti and Varuni must therefor be important actors in terms of Lotus Family, which is not "just itself" and all red, but, has an enlightened intention as established by Mahakarunika.

    It does have the ability to make an all-red assembly, to amplify the domain in the West (Sukhavati), or, to draft all the actors into itself. Hayagriva or Horse Head is an entire subject to itself, which is not "exactly" a Tramen, although its onset is fiercely energetic.

    Dakinis are not quite the same thing as Vajravarahi, they are Flying or Aerial, and the main producers of Bliss or Sambhoga Kaya in the human body. And so the point of Guhya Jnana is something like "feathering an arrow", balancing the colored streamers onto it. Sword into Arrow. The colors are the families, and they will swirl upwards, backwards, and counter-clockwise, Guhya Jnana gathers and reverses them.


    The next energetic band in the aura is the kingdom of:

    Yakshas.

    And so that would be Vasudhara and Jewel Family related to Earth.

    And that is like saying that without effective Mahakarunika, Vasudhara locks the chapel door against us.

    And what the heck is this, some type of siddhi, yes, it is what Noose Power does, binds us here. Conversely that means it does not work or exist without the preliminaries.

    So that is like if we tickle a hair of Dakini or Ekajati there is, so to speak, a certain Lotus Net which drapes them into a Noose, as they are part and parcel of Avalokiteshvara Mahakarunika, with Jinasagara and with Amoghapasha.

    If we have this, Lotus Family is far from done, because third is their personal power or Chain, which again will sort of laterally attach to Green Shrnkala which will chain us to Amoghasiddhi and to Samadhi as it is done in Hevajra tantra.

    That is why Dakini is also limited in her ability; she is the major transition in a person from the "known" to the subtle, yet Vajrayogini is more or less her guru and has more to explain. Moreover, Vajrayogini has a form which directly attaches to Guhya Jnana, which is similar to Simhamukha (Wrathful Jnana Dakini) except it is Red Lion Face, which is also close to the basic Chain goddesses. And here we are for instance considering Lion's Roar of Queen Srimala Devi which is like a declaration of utter dependence on the one element or void-born womb of compassion. Almost all of the deities have a Simha Nada or Lion's Roar Samadhi. And if we ask Tara, she will return us to Lakshmi on a lion.

    In all of Tara's Activities, she is mostly not in Lotus Family. And so that is why something like, what is Amoghapasha doing with Ekajati and Bhrkuti, is something like science, is like an experiment with repeatable results. This tranquil white or yellow character jumps in the middle and designates a color which mainly applies to Pure Lands Tara. Because some obscure, primeval Tara does this, and nothing else does, then this must be something fairly specific and unique in the energetic sense.

    I am not completely certain, but, I am going to invest my efforts into the Lamp, if that makes sense. The Orange Vairocani and Red Varuni are rather clear to me, more as, I suppose what you could call kriyas than iconic forms. I do not think I am particularly good at what you might describe as "coalescing the fireflies". Doing Yoga to the point of Prana Yama and Vajra Muttering, which is chiefly Lotus Family as Dharma Speech, is mostly consistent with this stage of the dispersion of elements of form, which is eventually melting the Sambhoga Kaya Lamp into the Sky or Akash itself.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    There is a Tara, Samaya Tara (green), she is the one in martial garb with a spear or halberd (something with a blade at one end, she has cut things, my attachments to things, in some of my shakings...She is in the tandava-lasya pose, but because of how she presents, it looks more like she is about to strike, to stamp and thrust with the halberd and put an end to something that isn't what it is supposed to be. (The nausea here is actually a good thing, because it rights an imbalance, that's why she taught me to produce it).
    It sounds like a proper role for her although a seemingly unknown form.

    Parnasabari carries an Axe, and, she has forms in all Families, but Green is her Peaceful form.

    There is one that is a little different:







    She is like a Medicine Buddha except she is like an axis of the cure is the disease in a purified state. She is a Pisachi, which, of all the various insults, is probably the worst, meaning a kind of undead required to feed on the living. Bhattacharya says the three-faced green one is unusual since all faces show "irritated smile".

    If we think Axe and cutting out unhealthy things, then, she is this kind of siddhi or shakti. But she has to wear leaves.



    The Wrathful Green Tara of Amoghasiddhi is Chandi (Wrathful Durga).

    Chandi is violent enough but not green.

    There are only two Green Durgas that I know of. One is Durga from Sarvadurgati Parishodana, the other is:

    Durgottarini Tara has green complexion, the lotus for her seat, and garments of white color; she has four arms and she carries the first pair of hands the noose and the goad and displays in the second the lotus and the Varada mudra.

    Almost any Green Tara is Peaceful, like those Durgas, unless you say Dark Green or Smoky.

    Almost no Taras have Tandava and so we would guess the figure is Karma Family Dakini, possibly a rare Parnasabari, or else maybe Chandi if she is darker.

    Kagyu Samaya Tara Vajrayogini has a Vajra Chopper and a Trident:







    Using a weapon such as Axe or Trident is not within the Twenty-one Taras; Samaya Tara is outside of this group.

    Wrathful Tara per se is what I would call the enigma of verse twelve:

    "Homage! Goddess radiating (light) from the crescent moon tiara adornment at the crest of her locks; lady with brilliance from Amitabha born on her piled-up hair, a perpetual (source) of beams of light."


    It is one of the few verses that specifically identifies her form, and, none of the Tara traditions match it.

    Amitabha and crescent moon in her hair: Crescent Moon is the cooling influence of the White Drop, and Amitabha is the Red Drop. Tibetan Deities 136 Day--Night Tara is the only one I know of, crowned by a crescent, and Amitabha.

    It is the system that uses Peaceful Green Tara during the Day, and Wrathful White Tara at Night. And is one of the very few Amitabha or Lotus Taras.

    There is a wrathful aspect of Tara, although a weaponized green one does not seem apparent.

    Karma Dakini would generally imply a small chopper:


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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote When she is there, she is not exactly Green but is Blue-Green. This shade is like the opposite complement of Orange and can also be called Turquoise and then this Turquoise--Orange axis is like a mystery of Sambhoga Kaya deities. The easiest Pure Land to enter is Tara's Forest of Turquoise Leaves, which is a close correspondence to Turquoise Lamp if understood in the Eight Dissolutions as the fourth stage. The stages are usually Mirage, Smoke, Fireflies, Lamp; here again there is a minor variant which starts Smoke, Mirage. That appears more consistent with Yoga. Another thing that surprised me is the espteric symbolism of Smoke is really Prana, and this just follows from Brihadaranyaka Upanishad. And so the Smoke is really a type of mantric binding of the winds going through the throat center. And so Smoke goddess is sixth, the wrathful consort of Amoghasiddhi. Then in the stages, this smoke begets Mirage, which is Marici. As form elements dissolve, this becomes a swarm of sparks or meteors, Khadyota or fireflies (Ratnolka or Dhvajagrakeyura); we are attempting to stabilize that into a Lamp, and, so to speak, release it to Sky.
    These color shiftings seem more similar to my clear body than to any of the Dakinis who manifest during my shaking. I have a thing about the smoke. Months ago, maybe almost a year ago, I developed three centers from which bliss generated: inside my perineum, at my solar plexus, and in the subclavicular area above my heart and below my throat. I referred to these as "zungjuk", a word I found meaning "interpenetration" and I think probably erroneously exampled in one place I looked as the interpenetration of coitus. It actually, I believe, means the interpenetration closer to the worlds inside everything and everything inside worlds things I see in the jewels sometimes.

    The reason for searching for a word was there was a word for two deities conjoined -- yab yum -- which refers to the whole thing, I needed a word for just the place of joining, as in if you visualize yourself as the entire conjoining (i.e. as both deities conjoined) and then focus on that point as a point of power or bliss.

    At any rate, some time after that in my shakings, that got further refined, and now it was the actual surface or space between male and female in that place, within the movement and liquid, the creation of bliss -- and this got the name, and in this case not from me, but from my instructors, "thin smoke between twilight". It was one of the "micropairs" which were transitions or creations that I had to find and generate in my body. This one was between male and female, there is one (at dantian) which is between water and fire in the form of a single droplet of cloud at the instant that a tiny bit of fire that becomes lightning separates, another one (at the center of my head) is in a swamp and the conjoining of a tiny bit of decay/excrement and a seed at the instant that the seed becomes alive and the decayed bit transitions from being unclean filth to being nutrient for new life. (those are the three most easy to explain).

    I will mention one more which is at my subclavicular, and is a cresent moon and a drop of milk at the moment when the moonlight becomes breast milk. I mention that one because you were talking about and showed a crescent moon, and that is the only regular crescent moon that happens, most of my moons are full.

    But back to the thin smoke between twilight -- that one is very understandable as both the smoke in the dissolution and as prana. So I could understand right away.

    As for nooses, Kurukulla identifies most nights, and she is constantly pushing me to understand not just her arrow, but her noose and hook. In my shakings, she maintains illusions -- she is the one who placed the jewel at my throat, she is there if I need to see worlds in the jewels, she is the one who teaches how to change my shape, usually, although Samantabhadri does the latter as well.
    Last edited by Old Student; 7th July 2020 at 18:45. Reason: left out a word

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    I'm not quite certain about how dark/bright her green color is. She is darker than my clear body, which is bright green (with other colors that pertain to specific things), but not really dark. The halberd or spear is always point to the ground. The martial garb is specific to her head and sometimes her shoulders, and if I had to label it, it is like a picture of a Valkyrie I once saw. I originally thought it looked like Athena, but it has a flat front piece and no crest but higher sides. When she cuts out bad things, it isn't really cutting them out, it's just cutting them, more into their parts. So maybe the bad things are like knots or something that once not tied together are no longer bad. The only other thing I can tell you about how she looks is that she has the opposite leg up from the others in the dancing pose.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)

    But back to the thin smoke between twilight -- that one is very understandable as both the smoke in the dissolution and as prana. So I could understand right away.

    As for nooses, Kurukulla identifies most nights, and she is constantly pushing me to understand not just her arrow, but her noose and hook. In my shakings, she maintains illusions -- she is the one who placed the jewel at my throat, she is there if I need to see worlds in the jewels, she is the one who teaches how to change my shape, usually, although Samantabhadri does the latter as well.


    Allright.

    "Twilight" includes "dawn twilight" so this is almost the same as saying Smoke and Marici. They may be dancing a little bit and hard to say which comes first. But if I am going to train a stable sequence, it would probably be Smoke first.


    Kurukulla is like a stage two definitive deity. If stage one is a goddess like a drop of Nectar, Kurukulla would be defined as its flow penetrating the throat into the head. That is the real one. She has Cunda in her retinue. She is majorly explained in Sadhanamala and is stage two in the Sakya system along with Tinuma and Golden Heart Drop Tara--Lakshmi. Tinuma is the closest extant parallel of Guhya jnana Dakini.

    Hook and Noose are the first Two Activities. Attraction and Request to Remain. Kurukulla is mainly in Lotus Family and yet she has no Chain. In this case, you definitely have the Hook and at least some of the Arrow; Noose is referred to in the post above, and, beyond that, it really becomes Naga Pasha or Serpent Noose, related to the South Pole or Nadir, and Sumbha and Nisumbha who were slain by Chandi, but this is generally confused and lost by Tibetans merely saying Sumbhani Sumbha in the middle of a bunch of other stuff.

    So again this is so to speak the gate of the subterranean world and the enlightened intent of Jewel Family.

    Kurukulla is a highly important deity, usually in Lotus Family.


    Having seen the framework of Lotus Family, then we find that the main important Avalokiteshvaras and Guhya Jnanas are red and white; for some reason, the family is not just red, but some kind of red--white axis. The form of Kurukulla that seems to be most closely related to "dawn of nectar flow" is white.

    Lotus Family as seen from what, as far as I can tell from the closest match to verse twelve, is the source of Wrathful White Tara; is one of the only Lotus Family Green Taras, her two main facets as one practice:








    And yet there are Peaceful White Taras which are not in Lotus Family.

    Only the Vairocana, Tathagata, or Buddha Family has the following kind of member:


    Usnisa as delineated by the basic categories of Kanjur-Tanjur canon.

    Usnisa Vijaya, Parasol, Jvala Usnisa,and Vimala Usnisa are similar to each other, and to Sarvadurgati Parishodana. Their story is generally that Buddha is visiting Indra Heaven and some afflicted soul comes along who is cursed to a bad rebirth or whole cycle of them. Indra says "I cannot help you" and Buddha emanates spells from his head.

    Tibetan Tradition describes a "white religious funeral" as the use of Vimala Usnisa and Sarvadurgati.

    These deities are based on Sutras and Dharanis.

    Therfor again there is a way they are publicly accessible prior to the fact they may continue in advanced rites.

    Parasol can become destructive and is something like a White Mahamaya Vijayavahini.

    Usnisa Vijaya, however, frequently holds Amitabha in her palm. So the Lotus Family is employed by or in conjunction with Buddha Family. Some kind of interface. This turns out to be that the main agents in tantra are Red and White Drops.

    "Amitabha and Crescent Moon in her hair" is like a simple, basic way of attaching it to Tara, which would generally be changed in other usages.

    Buddha Family is that Vairocana in the Net beyond the throat, the summoning of the Dharmadhatu, and samadhis directly flowing from Buddha's usnisa or crown center. Without this, Lotus Family or Pandara is "full of attachment".

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    So maybe the bad things are like knots or something that once not tied together are no longer bad. The only other thing I can tell you about how she looks is that she has the opposite leg up from the others in the dancing pose.

    That, at least, is the Activity of Twenty-one Taras, removing subtle knots, which open aspects of the Dharmakaya. A reversed stance is possibly Charchika. Usually, helmets and mail are only found on worldly protectors.



    I misspoke slightly earlier.

    Tinuma Vajrayogini is the closest extant parallel to Red Lion Face Vajrayogini, is like a Guru to Guhya Jnana Dakini.


    The second level of Sakya is:

    Tinuma Vajrayogini
    Red Bharati Vasudhara
    Tarodbhava Kurukulla

    In other words, this Kurukulla is supposed to be "born from Tara" Lakshmi Golden Heart Drop.

    In the third level is Vajra Panjara Kurukulla for Hevajra tantra.

    There is not really any such thing as an outer invocative "Kurukulla love goddess" as she is generally used; in fact she never has a consort. There is not really one except for the practical one, which comes after stage one of various Vajrayoginis, and produced by Tara.

    Kagyu White Kurukulla, drenched in great compassion, exuding nectar from her body:












    Hevajra at the top, over normal Kurukulla, over White Kurukulla with garland and vase:









    However, she has additional forms in Sadhanamala with six or eight arms:





    On a mantric basis, she is an evolution of the syllable Hrim.

    Her main syllable is Hrih. This is what Hayagriva screams. Kurukulla we expect to be more soft-spoken. The thing to know with syllables ending in "h" is that it is like an echo, something like "Hrihi", whereas Hayagriva would be more like "Hrihiiiiiiiiiiiii!".

    Sadhanamala contains a few white Kurukullas, one from Krsna Acharya, one referred to as Hevajra Tantra Svadisthana, Uddiyana Kurukulla, Tarodbhava Kurukulla, Maya Jala, quite a fair few. They happen to come right after Bhrkuti.

    Kurukulla has her own magic mountain other than Potalaka.

    This is where what I am calling Yoga tapers off. As disciples, we can probably get Vasudhara, and since Tinuma Vajrayogini is a close parallel to Lion Face Vajrayogini, those are about the same. I cannot provide any workaround for Kurukulla. I am unable to suggest anything for anyone to "get" her. So if someone comes along and has a Pandara-seeded self-arisen Kurukulla, then all I can do is describe where and how she fits.

    Sakya only has one more structured level, and then "anything". It is Hevajra Kurukulla, Ganapati, and Red Bodhisattva Vajradhara in their main practice. Does this mean Ganesh?? It does!

    In Sakti or Sri Kula of Hinduism, Varahi and Kurukulla are the "highest agents" of Shakti or central goddess. So again it has similarities although the details are vastly different.

    Ganesh collects *all* the shaktis. He is the brother of Skandha--Mars--Manjushri.


    Bharati Vasudhara is Bowl goddess. So to speak, the container of Varuni. In this case, it is her second stage, Maha Sukha Bharati, who enters union. In tandem with that, we may note that the way Naro Dakini becomes Buddha Dakini is by drinking from her bowl.

    So the bowl and its contents are a type of major tantric focus, something like the accumulation of the entire outer Yoga path. That has a lot of details, and can be tricky for beginners, but when you have an active Kurukulla and so on, you must have gone through the Vajra--Heart--Mind mandala and are at the place of the Yellow Square Earth Base of our Inverted Stupa. This is the part which can touch the real base of a deity's upright stupa, which is the Tri-kaya.

    It is a bit undefined.

    That is why this is a Noumenal Path. In anything else, you say, earth, that's the densest element, so I transcend it first--but this is reversed, upside down, base is at the top.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    I have kicked Sadhanamala in the tires very hard, as if it were non-Buddhist co-intel, but it is authentic. There is an occasional spelling or syntax error, skipped or repeated line. One of the worst problems is with Bhrkuti; her seed syllable is garbled.

    However from an old German study, or in a write-up in Circle of Bliss, it is stated that the syllable is Bhrim.

    Historical Bhrikuti by Min Bahadur Sakya also says the same.

    This is the Jupiter syllable and shared with a basic Yellow Tara, Cintamani.

    To make effective seed syllables, normally, one takes a basic, first, such as Hrim. Then it has an alteration, such as Hrih. And then it would have an addition, such as Bhrim. Those would each be some piece of the Net with corresponding meditational pathways. And so Cintamani or Bhrkuti would not usually be the first or an early thing to bond to.

    However it is important, because eventually we have to combine Bhrim with what we are able to make of the syllable Hum. That is what will seal, so to speak, Sambhoga Kaya, Usnisa Vijaya, Pitheshvari Tara, or Jnana Dakini, and enable a true Completion Stage, is for the crown center, the one permissible route of Transference.

    That is why we can't just say some words and get it to work. It has to be made of experiences.

    Usnisa is of course the North Pole or Zenith, the opposite of what Noose power seems to provide. Adding the third dimension or polar axis is a significant "power up" in sadhanas, is a major subject in and of itself.

    In Buddhism, Hrim and Hrih are quite common syllables. One would ordinarily use those for years prior to Kurukulla. Bhrim however is confined to Cintamani who doesn't do much, and so Bhrkuti is something of a solitary pathway for this.

    In terms of analysis, this makes Bhrkuti inevitable or unavoidable. She has something of Jupiter, and there is something weird about Avalokiteshvara's unerring Noose power which turns her Turquoise, related to Ekajati. If we look back at the Ekajati retinue, Bhrkuti is already Turquoise there.

    Tara's original husband is Jupiter, and she left him for the Moon, to produce Yellow Budha--Mercury. Eventually, she returned.

    So to imply Bhrkuti is the main Noumenal operative of Jupiter is rather significant for Tara, and also if she is the first half of a major compound syllable is pretty substantial.

    One additional thought for White Kurukulla's items is that the lotus garland is Sragdhara, i. e. Lotus Tara like female Mahakarunika, a chain of songs; and the vase usually being Nectar of Immortality.

    I believe Kurukulla is intended as "Sixteen" Bala Sundari or Bala Kumari, and one of her main mantric identities is:

    oṃ kurukulle hrīḥ amukaṃ me vaśīkuru svāhā

    Amuka (अमुक) is the name of a Vākchomā (‘verbal secret sign’) which has its meaning defined as ‘śmaśāna’ according to chapter 8 of the 9th-century Vajraḍāka.

    Smasana is Cemetery.

    The translation of me is "me", so it says:

    Bind me to the cemetery with your enchanting love magnetism.



    Maya Jala 181 gives her personal syllable as Ksah. This is like in Narasimhi mantra Ham Ksham. It is a compound, similar to "X", kha and sha.

    This is an uncommon syllable, used a few times in Shaktism. However, the end of 1,000 Names of Sarika is:

    harinetra ghorarupa havisya hutivallabha ।
    ham ksam lam ksah svarupa ca sarvamatrkapujita ॥ 137 ॥

    Om aim sauh hrim mahavidya am sam phram humsvarupini ।

    Sarilka Durga is guarding or is the gate of hell.

    The very end says syllable Hum is the form of herself.

    Ham Ksam Lam Ksah is her form in which all mothers make puja.


    The main Sakya concept of Kurukulla with Vasudhara and Vajrayogini:






    Tinuma Vajrayogini is the one with the expected chopper and bowl of blood. Bharati Vasudhara instead has an ear of corn or wheat, and the liquid in her bowl is a different color, something else. That is showing how this is alchemy.
    Last edited by shaberon; 8th July 2020 at 08:44.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote "Twilight" includes "dawn twilight" so this is almost the same as saying Smoke and Marici. They may be dancing a little bit and hard to say which comes first. But if I am going to train a stable sequence, it would probably be Smoke first.
    It's definitely both twilights, it is the place itself between darkness and light.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Tinuma Vajrayogini is the closest extant parallel to Red Lion Face Vajrayogini, is like a Guru to Guhya Jnana Dakini.
    Really? There's a lion faced red Vajrayogini? I told you about the fountain in my head with Ekajati watching it in blue with the staff. At nearly the same point, there is sometimes instead a pedastal, like one of the moon discs, hovering over a well at my magnum foramen, in which one can see rainbow colored liquid. Dancing on the pedastal is a red lion-faced one, I thought she was Simhamukha. She protects that part of my head. She has only once identified further, and that was to teach about some movements of my scalp.

    The middle of your three thangkas is almost exactly what she looks like when she identifies, except that it is in first person, so I do not look at her, she embodies in me and then pushes me to more fully sense her lower two arms and her torso.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote I believe Kurukulla is intended as "Sixteen" Bala Sundari or Bala Kumari, and one of her main mantric identities is:

    oṃ kurukulle hrīḥ amukaṃ me vaśīkuru svāhā

    Amuka (अमुक) is the name of a Vākchomā (‘verbal secret sign’) which has its meaning defined as ‘śmaśāna’ according to chapter 8 of the 9th-century Vajraḍāka.

    Smasana is Cemetery.

    The translation of me is "me", so it says:

    Bind me to the cemetery with your enchanting love magnetism.



    Maya Jala 181 gives her personal syllable as Ksah. This is like in Narasimhi mantra Ham Ksham. It is a compound, similar to "X", kha and sha.

    This is an uncommon syllable, used a few times in Shaktism. However, the end of 1,000 Names of Sarika is:

    harinetra ghorarupa havisya hutivallabha ।
    ham ksam lam ksah svarupa ca sarvamatrkapujita ॥ 137 ॥

    Om aim sauh hrim mahavidya am sam phram humsvarupini ।

    Sarilka Durga is guarding or is the gate of hell.

    The very end says syllable Hum is the form of herself.

    Ham Ksam Lam Ksah is her form in which all mothers make puja.
    I seem to be spending a lot of time with these kinds of symbols lately. All related to a lot of transitions and flowing things and liquids that are all rainbows. I ended last night's shaking as bones, I'm learning a new dance that is about drumming on the ground with a bone. When I was bones last night, I was in clear body, my bones were waiting in an ancient grave for flesh and life, and they were holding a motif that elsewhere is the "cauldron of creation" and something Mandarava is testing me on their teachings these past few nights. I'm doing only so-so, it will be some time until I understand well enough to pass.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    Really? There's a lion faced red Vajrayogini? I told you about the fountain in my head with Ekajati watching it in blue with the staff. At nearly the same point, there is sometimes instead a pedastal, like one of the moon discs, hovering over a well at my magnum foramen, in which one can see rainbow colored liquid. Dancing on the pedastal is a red lion-faced one, I thought she was Simhamukha.
    They are exactly different.

    Simhamukha is blue or one or two other shades, but not red.

    The red one only has one known image which is from the same series as the Green/White Tara above, which is more like production work than artisanal.

    On the website, the series is identified as Rinjung Lhantab, kept in Basel, Switzerland.

    It is a compendium from the Seventh Panchen Lama.

    It accompanies a major pile of initiations that take over three months to perform.

    They are on a 1983 typewritten manuscript of notes taken from the retreat as performed by Lama Yeshe, I believe, and in that case, called Rinjung Gyatsa and primarily attributed to Taranatha.

    The retreat was done again around 2003 or so. And around that time, a confusing thing was published, which in some senses is called Sadhanamala, but is really just an improved version of the Rinjung Gyatsa. Lokesh Chandra was one of the compilers. And so the correct title here is something like Deities of Tibetan Buddhism.

    This basket of sadhanas is larger than the real Sadhanamala. It contains the red lion face vajrayogini who initiated Nyan Lotsawa. And so in the story of lineages, he is fairly interesting, and has a couple other things that are forbidden to speak of. We can identify them now, but, for centuries, there were a few kinds of deities hidden from all but initiates.

    The name he calls her is Skull Ornament Lady: Ziro Bhusana.

    Firstly she is strange because she does not really have a personal mantra, not like "from Bhrim, Bhrkuti emerges" or a key phrase like "amuka".

    Her role is to amass clouds of dakinis, and, she is an energetic equivalent of Naro Dakini when she starts to drink the blood. Tinuma Vajrayogini is specific to the Sakya, and, likely, works similarly, but in the definitions of deities, Guhya Jnana Dakini is what spontaneously arises, and Ziro Bhusana is over her--so they come together to the extent one is able to penetrate the veil.

    The real Sadhanamala is not even published. The phases of western knowledge of Indian Buddhism are something like:

    Brian Hodgson

    H. P. Blavatsky

    Alice Getty

    W. Y. Evans-Wentz, Theosophist who pursued authentic Buddhism, currently still published

    Benyotosh Bhattacharya, an Indian who used several pieces in Evans-Wentz's collection to translate what he calls Sadhanamala. This is partially true. He includes a few other things. But what he did is write from an "art identification" point of view. So he does not include the actual practices, and there are a few mistakes.

    Alex Wayman, American professor, studied the previous and got a lot of access and asked very germane questions in terms of practice. And so his notes for Paramadya Vajrasattva and Namasangiti Manjushri are very useful.

    Wayman's students--theses such as the Sarvadurgati Parishodana.

    Circle of Bliss, Elizabeth English, and forward. Nepal was barely "opened" in 1995.

    Sadhanamala--current. Unpublished, has no attribution, is just a partial copy. The appearance of it is reminiscent of Nalanda University joined with Min Bahadur Sakya and others in Nepal. They have a large Sanskrit Buddhist Canon, which is slightly different. So the Sadhanamala kind of looks like an unfinished student project. No way to tell. But under cross examination, it is what it is supposed to be, i. e. the rites from India as per Nagarjuna, Krsnacharya, etc.

    And so now with the internet we also have the ability to look up mystery words and it tells us what they mean in Vajradaka and Dakarnava.

    Then we see that love goddess Kurukulla apparently attracts one to what are generally called Eight Cemeteries.

    That is why I have tried to reproduce the system which on one hand begets Vairocani, which is Samvarodaya and the Chakrasamvara series, and on the other hand, red Lion Face Vajrayogini is about as threshhold-close to Kurukulla as it is possible to get, which is for Hevajra.

    I would generally explain it differently from the view of Little Red Lion Face, who is usually the Chain Activity. And this chain would be part of a rhythm which is built, until it gets to that intended Chain to Hevajra. So the Four Activities are a main part of the milieu, from the minorest, smallest thing on up to where they mean major stages of deity relationship. Hook, Noose, Chain, Bell--Gatekeepers.

    The first one is Hook and there is a Red Hook Vasudhara called Manohara, which is not necessarily something that needs to be done by someone who has Kurukulla. What I would say generally in Buddhism is that it has a standard verb, akarsaya, which is actually magnetic, but then it discards the magnetic K syllable of Hinduism altogether. They typically give it the syllable Klim and say it is for Krishna. However it is almost impossible to find Klim in any Buddhist mantra, it may not be there at all. For the hook of attraction, we use the syllable Jah, which is perhaps unique for Janguli, although its intention is more like Janma or Birth.

    The emphasis on magnetism is pushed further down the line into the Chain.

    Kurukulla is not quite "in" Lotus Family, although she uses their main syllable. She really has a Five Family Crown. So here again is an indication of Lotus Family not "just for itself" but is a Quintessence with the others.

    She does not have a Chain; she has indicated Noose power. And if you have that much stability with dakinis, then you must be about ready for Yaksas. They are in the Cemeteries as well--in the Trees. This kind of Yellow Earth as the highest point of meditation is not going to reach what may have been Yellow Jupiter, if Bhrkuti is turned to Turquoise. It reaches Yellow Mercury.

    Changing Jupiter is something representing the changing of a blind orthodox rite to an inner experience.

    Cemeteries are important for Hevajra. However, in the Samputa system--which is more related to Weapon Hevajra--we are able to discover a secret retinue. It does not quite fit in the regular "levels" which are still more or less the same as Bardo Thodol. I cannot quite figure it out, but it is very wrathful: Vajraraudris.

    Bone Drumming on the Ground is certainly for cemeteries. The dakinis are the main drum users and the instrument is very important. Knocking the ground, or, Calling the Earth to Witness, is done by Tara, and at Buddha's Enlightenment.

    The samaya forms of Yellow Vasudhara are Ila Devi (corn) and Gopali (cowherd). If it was me, judging by the indications, I would take Vasudhara. I mean it is completely backwards in terms of the usual progression, but, for the most part, Noose = Yellow, Earth, Jewel Family. No, they do not have earth's position in mandalas, it is the color Yellow which is more important here.


    I do not have Kurukulla. This is what I do that is similar.

    We said some stuff about how Heruka is really just a simple form, it could be wrathful, but it is basic.

    And so there is a well-known Refuge Tree design of our system where there is Gold Four Arm Prajnaparamita at the top.

    In many cases when something is shown like that, it is an outer or exoteric symbol of the Heruka. And so there are sadhanas for Gold Prajnaparamita, but then, she also takes a simple white two arm form. Kurukulla does the same--Four Arm Archer is, so to speak, the "broadcast" version, but she also has Heruka. The theme of this one appears to be increasing Nectar from a flow to a sweat. And so you want to get that plain white form and clarity on this.

    The old lineages are not that well-preserved, but, in the Sakya system, it is correct that Vajra Tara is accepted as non-dual tantra, i. e., at par with the most advanced systems.

    And in the case of her, there is a single practice from Nagarjuna which is her Heruka, shown from Pala era:








    She is like Tara with Marici and Ekajati, but, she has Vajra Feet, and wisdom flames.

    And how seriously she was taken at the time amounts to this:






    From there I use Nagarjuna White Vajra Tara to hook any Taras. What she mainly does is transform Skandhas into Sunyata.

    The full Vajra Tara does amount to the "3D polar axis lesson" and so for example she has Usnisa Vijaya. Furthermore she is in Jewel Family and therefor guarded by Vasudhara. And so in my case I would still take Vasudhara at some point, and, even though I feel the effective hook, the Noose power is daunting, and there again it goes to the opposite or south pole.

    The actual Jewel Family tantra or Vajramrita is not translated or published anywhere, and we can only get bits and pieces of it.

    You can get ones that are more powerful, like Vajra Kilaya and all kinds of things, but this one is conspicuously quiet.

    So in saying Sadhanamala has sixteen Maricis, a dozen Kurukullas, ten Vajra Taras, and so forth, it has a lot more Tara than is ordinarily known, in a format that is as intense as any of the others. It has Manjushri and Lokeshvara, but there are already millions of these.

    And so in other words, this works like a Tara equivalent of how White Heruka spawns Completion Stage deities. I don't have the real Heruka so I am on the Yoga Path practicing with an old friend, as did Nagarjuna, who is perhaps the most important of all the lineage holders. He has a Serpent Hood, so, must be about the same as Janguli, which is why I then turn to her in a more revelatory or explanatory sense. White Vajra Tara is primarily a skandhas-into-voidness catharsis; Janguli and others hold all the information that makes the major Yellow Vajra Tara.

    I haven't done any of the others, I am just learning how it works...I know what the Kurukulla is, as a physiological state with no purpose, but I will not return to it without better development of the wisdoms and protections of the families.
    Last edited by shaberon; 9th July 2020 at 03:12.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Bone Drumming on the Ground is certainly for cemeteries. The dakinis are the main drum users and the instrument is very important. Knocking the ground, or, Calling the Earth to Witness, is done by Tara, and at Buddha's Enlightenment.
    Cemeteries -- Charnel Grounds -- have been important, somehow showing up in a lot of what I read to try to keep up with the Dakinis, starting with my sometimes fixation on Niguma.

    Quote The samaya forms of Yellow Vasudhara are Ila Devi (corn) and Gopali (cowherd). If it was me, judging by the indications, I would take Vasudhara. I mean it is completely backwards in terms of the usual progression, but, for the most part, Noose = Yellow, Earth, Jewel Family. No, they do not have earth's position in mandalas, it is the color Yellow which is more important here.
    I looked up Vasudhara from a word component perspective and thought it must mean "Holder of a Beam of Light" which resonated. Wikipedia says it is usually translated "Stream of Jewels" which also does.

    The statue of Vajra Tara for some reason is difficult to look away from, like I've seen that face before type feeling, but I'm not sure why.

    So I should try to explain something about the bones and desert and so forth, and I am going to abbreviate some of my notes and paste them in, I think, so you can see what the whole bone thing started as and where it seems to be going. This is the second night of the bones in the desert, after I had spent a lot of time reading about what looked like shamanism in this motif the night before. Some things: I was having breathing trouble -- characterized by just not breathing, and you will see that part of this is about trying to fix that with nausea.

    One of the things that is not in this, and is in a previous shaking, is that almost everything in some parts of this are my pelvis. My pelvis is the desert, my sacrum is foothills at its edge. My pelvis is the bone being struck on the desert sand. My pelvis is the shuttlecock in the loom, and also the warp of the loom is stretched across my pelvis from sacrum to pubis. My clear body's pelvis is also the cradle and sometimes cauldron of creation filled with rainbow liquid.

    And that the person dressed in feathers that strikes the bone on the sand is me, and is visibly sometimes me male and sometimes me green and female.


    Quote Shaking began at about 4:55am, with both the pelvic, shamanic shaking and the abdominal multibody shaking happening simultaneously,... and no bliss in either. There was some rattling from the desert, and, in turn, Mandarava, Kurukulla, Ekajati, and Samaya Tara identified, and I found myself looking out over the “shaking landscape” looking down my body. Everything just stayed there in a kind of waiting state, a breeze rippling some loose things in the desert and the four Dakinis standing there, and then Mandarava spoke for all, “You have to choose what you want to do next.”

    I chose the abdominal shaking and “vocalized” it to her, “I need help, I can’t generate enough nausea and I can’t breathe.” The pelvic shaking retreated into the knobby bone inside, and I wasted some time trying to figure out if I was enough in two bodies to feel the bone, beginning to be known as “the rattle” when they talk about it. I worried about this for a full minute or so, and had the feeling I had “offended” the assembled Dakinis.

    I began shaking in my upper abdomen and pelvic rim, and moved into some of the arching, metallic colored bandhas I have had before, but all of my attention was not there, it was on my chest and the pain and lack of breath there. The task at hand was nausea, and I worked on opening my esophagus. I got it most of the way open more than once, with no relief for my breathing, and then Samaya Tara took her weapon, a spear or a halberd, I’m never quite sure, and put the point of it and her foot on the “base” of my esophagus and pressed down and it opened all the way and my Ting-listening was able to penetrate all the way into my chest cavity and grab it. I shook as I have been taught, and waves of nausea pulsed up my esophagus and into my throat. I did this over and over to no change in my breathing.

    ...There were heated discussions about it, and about a lot of other things about my shaking. The consensus was I needed to do the splitting form of the nausea instead, and I did that, and it felt the same except it produced the dripping liquid bliss floating downward, which caught my attention and distracted me. I became worried about it. I “checked” my bone/rattle, and it seemed shriveled and dry. Mandarava chastised me for doing so, saying that I had made my choice, and not to be distracted by the “North American dancers” (as opposed to the Dakinis – the “North Asian dancers”). I could not collect myself together to do anything but meaningless pulses of nausea up from my insides to my throat, Kurukulla withdrew from the jewels in my throat and left them dull, and I apologized profusely to all present and tried again but could not correct my breathing and I ran out of energy.

    I rolled over to sleep...

    I woke at 6:40am again into breathing difficulty, into the same position I had gone to sleep in, and into being in the desert and in two bodies. The figure in feathers was again striking the ground with a bone, I was again the figure in feathers – in each body separately – and the bone was again my pelvis in each body, and again glowing yellow or golden (yellow in color, shiny and glinting like gold, with a red tinge at the outline). Shaking built in my pelvis and the motif of the weaving of a tapestry with my hip bone being the shuttlecock, together with the cradle of creation filling with rainbow colored liquids was building as well. We were standing in the desert as a procession, all of us dressed in black feathers. All of us was me in two bodies, and the four Dakinis who had been working with me earlier.

    I asked what we were doing. They said, “We are going to do the shamanic journey through death. You requested it.” I looked at the ground where we had previously hit the ground with the bone and there was an open trench in it, right where the desert met the ascending mountains of my sacrum. The pit was covered with a leathery, hide or cloth, decorated with prayer flags, and held from falling into the pit by taut strands of thread that I recognized as being the warp of threads from the loom of my pelvis that my pelvis as a shuttlecock was traversing to produce the brilliant colors of the tapestry of creation. A stiff breeze was blowing, and the leathery fabric could be seen to be quite gauzy and thin and was rippling in the breeze and snapping the way flags do when they ripple and the wind is strong.

    Something caught my attention and I realized that the gauzy leathery fabric that was rippling was my abdomen, murmurating and moving rapidly in a shallow fire breath that was superimposed initially on my breathing and then was my breathing. I was doing a fire breath at the rate of two to three breaths per second for almost 15 minutes when this was happening. I was in my abdomen, in the pit, then, looking up at the fire breath leathery shroud and in the pit was a skeleton covered with dried, desiccated flesh, I alternately saw the desiccated corpse in third person and was the desiccated corpse myself. We lifted it, with its shroud, up out of the pit to carry, and rainbow liquid spilled all around the pit onto the desert sand. We began to walk our way into the mountains and through the terrain of my body. As we moved up, each part of my body started to shake, and we stopped when we reached my throat.

    My head began to shake very rapidly and then to tilt back and gaze upwards. I could feel the Phowa – I could feel that my head was pointed up inside of Vajrayogini’s infinite vagina, and I was not comfortable. A green lily with white flower glowed at the top, and a white vulva in green body glowed at the root of my pelvis, like two moons glowing on green pedestals to light the way. I was panicky. I kept trying to straighten my head, so that the top was aligned with my crown, it kept tilting back so that my aperture at the hairline (the Spirit Temple point) was pointing up.

    I asked, “Why is my head pointing up this way, shouldn’t it be the other way? If I do it this way, it isn’t the same, I’ll die.” Mandarava said, “You wanted to do this in the shaman’s story. The only path out of here into death is that one,” pointing to the aperture. I started explaining that I had read or heard that I had to do a death journey. I began to feel stupid about maybe I didn’t understand or maybe the journey was something symbolic, or maybe this and maybe that. I quailed from continuing to carry my bier through that aperture, and again focused on the two moons. One was on the other side of death. One was my clear body’s vulva glowing in the beginning of life. I said, “I should do this when I am done here, this isn’t an other-world death this is a real world one.”

    I was back in the desert – in my pelvis, in my clear body. The feathered person – me – sat on one side of the cradle or cauldron, she sat on the other, with her body in the position of the famous Japanese statue of Maitreya. She dipped her hand in the rainbow liquid, and for the first time I noticed that her rainbows and the liquid rainbows were the same flowing colors. “This is your path, to fill with this,” she said. I sat and watched the rainbows until my breathing intruded (the alarm had already rung and I was supposed to have gotten up already) and then I got up.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Working on this stuff has lateral benefits.

    As of dwelling mostly on Kurukulla yesterday, I can suddenly recite Vajrasattva 100 syllable mantra. Always had to read it. Just know it now.

    I am wondering if what you call bones & clear body is what I called x-ray. I didn't mean that I could see through walls--just the body itself, like in an x-ray picture.

    I am also wondering if you would describe shaking as a "controlled" petit mal seizure.

    There is a thing I can't remember the occult word for, a point of tension, like a bead, that travels around the nervous system. It is not always out, but, when it is moving, it usually looks for a short circuit. So, it might enter an arm and make part of that arm twitch for twenty minutes. Or, it may just be there briefly, move to another arm, not find anything, and enter a leg and make it twitch.

    I think if this thing is charged up enough, it would cause a full epileptic seizure, when entering a deep enough part of the brain.

    So I get then sense of part of what we are doing is reversing epilepsy.

    Similar to reversing rage, which also causes uncontrolled shaking; if that same energy was completely harmonized, what would you have?

    I can feel the same electrical point moving and striking in another human being. It definitely is something that I just don't have a word for.



    Dakini is like the "first" charnel ground inhabitant--visible, loud, interactive.

    Everything there is some kind of entity on the Dharma Path.

    The main thing to bones is like this:

    A deity that attacks Hindrances collects trophies of defeated enemies--a "fresh head garland."

    The decay of the hindrances, poisons, etc., ripens the heads to Emptiness--a "skull garland".

    Fresh corpses in the charnel grounds decay to skeletons accordingly.

    Here, watery elements are Bodhi. We are trying to get Nagas to produce rain--flow of Bodhi. When successful you feed the Tree. The Tree is the Avadhut and these are populated by Yakshas and the worldly deities, such as Indra and the rest. So it is something like you have these gruesome, challenging misadventures, on the way to meditating at the Tree.

    The cemeteries are like a flat plane, which therefor should be mastered prior to the 3D axis, Canopy or Panjara, and so forth.

    In Sarvadurgati Parishodana, Vajrapani mantricly defines the Eight Naga Kings. Because there are variations, it is important to have some kind of order involved, and so we are starting at the same resource. The cemeteries are the Asta Vijnana. And if we use this format, the first is inhabited by:

    1. East, White Ananta [blue lotus stalk], Yellow Shakra-Indra with vajra and skullcup on a white elephant.



    So there could be a sadhana that begins with Vasuki. That does not mean it is wrong. What it means is, the system employed must be consistent. When one has a consistent Ananta system, then, of course, you can operate a different module that uses Vasuki, but I think a single one of these realms is pretty doggone big.

    The serpent kings themselves are frequently used as garments, usually in sets of five or occasionally six. Janguli has a full hood of seven like Nagarjuna.


    As accoutrements, White Kurukulla in Sadhanamala wears:

    nīlānantabaddhakeśāṃ raktatakṣakakuṇḍalāṃ pītaśaṅkhapālakaṇṭhikāṃ viśva[varṇa]kulikakeyūrāṃ haritakarkkoṭakayajñopavītāṃ sitavāsukimekhalāṃ

    She deals with eight naga kings, Varuna being called Maha Padma:

    nīlānantabaddhakeśīṃ [Blue Ananta] pīyūṣavarṇavāsukikṛtahārāṃ [Vasuki]

    raktatakṣakakṛtakarṇograkuṇḍalāṃ [Red Taksaka] dūrvvāśyāmakarkkoṭakakṛtayakṣopavītāṃ [Dark Karkotaka]

    śuklapadmanāgendrakṛtahārāṃ [White Padma]

    mṛṇālavarṇamahāpadmakṛtanūpurāṃ [Lotus Root colored Mahapadma] pītaśaṅkhapālakṛtakaṅkaṇāṃ [Yellow Sankhapala]

    dhūmābhravatkulikakṛtakeyūrāṃ [Smoky Kulika]


    Padma and Maha Padma are not the same naga.

    Kurukulla's set of Nagas matches Vajrayogini or Smasana Vidhi (attributed to Luipa "Fish Guts"), and is the same as Vajrapani's if Varuna may be called Maha Padma. We see the versions quickly change if we look at other things, but if we can get pretty much the same one running from Vajrapani to Kurukulla, this is the mantra version remaining the main one.

    In Sadhanamala, there are a few instances of smasana, but Asta Smasana only appears twice, once with Six Arm White Tara and once with Marici. Asta Smasana cemeteries are the operative field of the Asta Vijnana philosophy from Lankavatara Sutra and others.

    But that is also a color difference. The actual White Tara named Sita Tara has four arms; some of the others have sita color, but otherwise they are all personalized names, such as Vajra Tara.

    However Six Arm White Tara is named Sukla. It means moonlight. She has only one definition: she is stable in the middle of the cemeteries. So she is the "crossing" archetype. And so that is something like a base Heruka desired to operate any Six Arm deities.

    And then for example, white Ekajati and white Kurukulla are both Sukla, not Sita.

    So it is like Six Arm Sukla Tara "collects" the nagas, and passes them to Kurukulla and others as a set of jewelry. It is generally the wrathful equivalent of Sambhogakaya jewelry such as necklaces and bracelets. They are all bindings of the winds.

    The mantric set uses:

    Ananta (Phuh), Takshaka (Phah), Karkota (Phum), Kulika (Phah with "apple sounding a"), Vasuki (Phih), Shankhapala (Pheh), Padma (Phaih), and Varuna (Phauh).

    So Kurukulla might be wearing them out of order, they may perhaps change colors, but they are basically similar.

    That is how the Naga and Dakini realm works, whereas the Yakshas are just sort of putting in an appearance.

    Vasudhara holds the Vasus which are not Form elements, but root elements or Mahabhuts in the mind, the way in which water and sunlight twist and reverse into manifestation. Again the main variations are Brihadranyaka Upanishad and then later a Vaisnava way. One of the things she holds that would make me go...hey, that's not really an element, is Dhruva, North Pole Star.

    And so if there are outer Vasudharas, this is again to show that she has complete Usnisa or crown center, and is beyond the beyond. In Nepal, she is the esoteric goddess gate. Dhruva is perhaps "the" occult element, not inherent to existence, produced noumenally. And so there is a border between basically flat versus spherical deities, because the sphere is not just the simple one of the body, since we are talking about a beyond-the-body chakra.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote I am wondering if what you call bones & clear body is what I called x-ray. I didn't mean that I could see through walls--just the body itself, like in an x-ray picture.
    It depends. My clear body is quite colorful from time to time. As you can gain from above, at least two colors, green and moonlight. But it also exhibits a deep to bright dichroic red (green looked at, red looked through) in places sometimes, can have a blue iridescent sheen sometimes, etc.

    Quote I am also wondering if you would describe shaking as a "controlled" petit mal seizure.

    There is a thing I can't remember the occult word for, a point of tension, like a bead, that travels around the nervous system. It is not always out, but, when it is moving, it usually looks for a short circuit. So, it might enter an arm and make part of that arm twitch for twenty minutes. Or, it may just be there briefly, move to another arm, not find anything, and enter a leg and make it twitch.

    I think if this thing is charged up enough, it would cause a full epileptic seizure, when entering a deep enough part of the brain.

    So I get then sense of part of what we are doing is reversing epilepsy.
    Definitely not petit mal, which is absence seizure, and looks outwardly like somebody daydreaming and not responsive to the outside.

    As for the other generalized seizure, grand mal, also no. Although I do probably look like someone randomly and forcefully shaking, I am fully aware, I check my watch, sometimes I check my pulse, I get up and lie back down, I move covers out of my way. I can also do it standing (i.e. initiate it from my standing meditation), I prefer to use hypnagogic states to do so (i.e. from just waking up) and lying down makes sure I won't hurt or hit anything. If you've ever treated anyone in grand mal, they are considerably less conscious and have almost bone breaking spasms.

    Quote Similar to reversing rage, which also causes uncontrolled shaking; if that same energy was completely harmonized, what would you have?

    I can feel the same electrical point moving and striking in another human being. It definitely is something that I just don't have a word for.
    I don't know of this. If I want to shake in just a particular part of my body and not the whole thing, I can, I call them "therapeutic shaking" and use them for joint pains or headaches. The one nausea technique of opening my esophagus is one of those, albeit one taught to me by the Dakinis.

    The shakings also have the property, in common with meditation, that they substitute for sleep. So I've been shaking pretty much every night for over a year, and haven't been tired when I got up. Very few are as dramatic as the above, most of them are as explicit, they are powered by bliss, which is redirected or mental orgasm, so there isn't going to be much left out on that account, and they are often explicit about death, too, probably because they are mostly Buddhist/Daoist, and as you were pointing out, in addition to 24 Holy Places the Buddhists have 8 Charnel Grounds.

    Some of what was in that one is very hard fought learned techniques that are now ready for use. When I was first learning to do the dissolve it took weeks to be able to let go of my sense of self. Now I don't think about it.

    The reason I put that up (there are a lot more on Dao Bums, I am behind so the above isn't there yet), was to try to do a better job of communicating what it is recently about death and bones, and especially so that you knew that pounding the sand with a bone was more a ritual in a desert than in a cemetery. The desert is white. Even the Dakinis refer to it as "North American", I spent the better part of a day after the night I quoted from trying to figure out if it was possible that there was proto-mythology shared between Native Americans and North Asians.

    The simultaneous whole presence of both bodies and that they can be running related but very separate visions in parallel is very new, the last few weeks. It is something the Dakinis have been teaching about, because the very first time they put me completely in my clear body without any clue as to the whereabouts or even the return of my physical body I panicked in a major way and that caused a rethinking of my training.

    The other reason I don't think it is very related to something like epilepsy is that epilepsy is entirely in the brain. These shakings frequently spend weeks enhancing my control over muscles in my body, and there is considerable instruction targeted at extending nerve endings and such in my peripheral nervous system to accommodate that, and work gaining control over things that are supposed to be autonomic nervous system functions.

    The splitting referred to in the notes as the other technique for nausea is an example. In it, I shake a tiny point in my chest below my heart until it splits into nausea and bliss, and the bliss drips downward and the nausea floats upward. That has grounding in autonomous nervous system processes: bliss (and arousal and orgasm) are a process of a tonal sympathetic signal (one that's "always on") being overwhelmed by a parasympathetic one (which is then known as the phasic signal). Nausea is the reverse, a tonal parasympathetic system overwhelmed by a phasic sympathetic signal. It's probably why both are described sometimes as "waves".

    Quote However Six Arm White Tara is named Sukla. It means moonlight. She has only one definition: she is stable in the middle of the cemeteries. So she is the "crossing" archetype. And so that is something like a base Heruka desired to operate any Six Arm deities.
    So the vision at the end of the night of notes I quoted to you that keeps me from going through all the smoke and into the aperture is the sight of the two moons that I relayed at the end. That sight has now been the thing that I've seen that stabilized things when they threatened to go through the aperture more than once.

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  33. Link to Post #57
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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    Quote I am wondering if what you call bones & clear body is what I called x-ray. I didn't mean that I could see through walls--just the body itself, like in an x-ray picture.
    It depends. My clear body is quite colorful from time to time. As you can gain from above, at least two colors, green and moonlight. But it also exhibits a deep to bright dichroic red (green looked at, red looked through) in places sometimes, can have a blue iridescent sheen sometimes, etc.

    This is a very interesting detail for me. X-rays are fascinating. My mum worked in radiology department at clinic when I was 8 to 12 years old, I’ve seen tons of Xrays. I read all the books in the back I should not have read about the functions of human body.
    Was not around the machines all a lot even though I spent there my mornings and afterschools so got touch with the energy field.

    It’s not good for your health, generally speaking and everyone who worked in that ward went to early retirement or died for some strange cancer.

    I mean, the Himalayas is my only option at the moment and how to stay away from all those disturbing energies. Mother Nature is great healer.

    From the Other Shore of perspective :

    Is the most subtle and immovable Vajra Body not the same spirit-energy as one residing in our bones ?

    I know it’s not in the muscles 😀it’s not in the fat ❤️It’s not in the good looks and the shape of your nose,

    it’s not in your eyes

    It has its own eyes to see

    Look without watching, see without seeing.

    It’s not in the fire, the amount of water, not in the elements


    Within the bones rests the red essence of marrow, your mother red cells, the carriers of oxygen we call life. Is it not where our best nuclear information is stored and protected for lifetime.

    Now when the energy-information that is prana-Mind detach themselves, almost magically from these heavy elements

    and dance in magical mysterious dance of life above the gravity field,
    like swarm of fireflies

    Like flashing lights

    Is it not what we call the the ultimate body of enlightenment
    another form of Life


    That’s how everything alive is a teacher.



    🙏🌟🙏



    Thanks for your input

    🙏
    Last edited by Agape; 10th July 2020 at 02:17.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    It’s interesting as if you look down to your very life essence the whole string of information has lots of kinetic energy stored in it,
    exchanging chemical -information- at all times and reshuffling itself.
    It’s like rainbow colored river of life.
    It’s not a “book” or a “painting”.

    It’s a-live It’s capable of almost anything , consider the infinite potential 🙏🌟🙏

    To conclude one of my previous points
    it’s essential to cut off imaginations
    and creativity to abide in “pure meditative state”
    that in itself is the only safe way
    to abiding in non-local, higher Reality
    that is reality not a dream world.

    The power of your imaginations and creativity
    when stopped, quantifies and starts returning to its own Source

    For whatever you know and want to know
    rests deeper within you


    Then the Old Man is reborn and starts dancing as a little child.


    When the child of Buddhas is born everything else is forgotten


    🙏😀🙏

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Agape (here)

    Is the most subtle and immovable Vajra Body not the same spirit-energy as one residing in our bones ?


    I am not sure if it is in the bones. They are considered occultly inoffensive. Bone relics were said to light up the Dagobas of Ceylon with rainbow light. However I think "it" may have simply passed through them.

    Vajra Dhatu is said to be the winds centered at the heart and upwards.

    Vajra Kaya is Formless, is a condition of the Dharmakaya.

    I think it is in Bodhi Mind, which comes from outside the human psyche; is from the Sangha. In terms of deities, Bodhi Mind is the first deity, Vajrasattva.


    Vajrasattva is the Samaya or Bond being; and what is done is we meditate him and dismiss him. And so he will fade into voidness. The "eraser" could perhaps be called Purity mantra:

    Om svabhavah shuddho sarva dharma shuddho svabhavatmako'ham

    All Dharmas are pure by self nature, I am pure by self-nature.

    Purity or shuddho here is the same word as in Visuddha for throat chakra. And so then we erase Vajrasattva and meditate emptiness.




    White Vajra Tara as a communion entity is the subsequent mantra which says:

    Om sunyata jnana vajra svabhavatmako'ham


    This says I consist of Vajra Void Gnosis.

    And so that mantra continues in a great deal of the litanies, but it is distinctly Vajra Tara's primary endeavor. You toss in your skandhas, and she is the Vajra Void Gnosis arising within.

    Then even if we still stick at a quite basic level, seeing as how this Vajra Tara is a Nagarjuna practice, well, then he has a second simple White Tara whose name is Mrtyuvacana. This is related to older traditions called "Cheating Death", i. e. for longevity, but, esoterically, it also means Explaining Death. And at that point, the Tibetan system is different. Mainly they use Atisha's White Tara in Long Life Trinity. The system of Sadhanamala and Vajravali, etc., has a different Immortality practice, Vajra Kaya. It may incorporate a similar trinity, but, is more or less the reason why a white deity keeps getting re-iterated as the main seed of others.

    Nectar or Amrita is the negation of Mrtyu or Death, a-mrtyu. In just the same way, Immortality is Amara Vajra, i. e. a-mara or negation of Mara, which is Noumenal instead of physical. And so we talk about the syllable Hum, and what Amaravajra uses is Humkara, or Hum Hand, as her central gesture:








    Humkara, usually as seen by Vajrasattva, Vajradhara, and limited others, which is hands crossed over the heart with vajra and bell (usually). This gesture originates from the Root Tantra or Guhyasamaja and is ultimately used by Kalachakra. Samvara also uses it. This mudra is significant enough to have its own deity, Humkara.

    Humkara is the same as Vajravali lineage held by Dolpopa and shared with the original Bodong-pa school used by Tibet's highest female tulku. Vajravali is a famous collection of around 40 Sadhanamala lineages still used in Tibet. Dolpopa is the Shentong Master, so to speak.

    One of the salient points about Vajravali is that its art shows relationships on the Path.

    And what Humkara does is come in on the lower right, and the other three courts are Vajravarahi in Red, Yellow, and Blue, each of those being a full Thiry-Seven Deity Vajravarahi mandala:











    So in order to be effective, the gesture must have, at minimum, Tri-kaya Vajravarahi, which uses Jewel Family. Again, the thirty-seven points are the same underlying structure as in Shingon. The thought of Vajravarahi in Jewel Family would make most students say, what?? This is a counterpart of saying Green Shrnkala is a Chain to Hevajra. And so by now you know we're talking about Hell, I hope.

    In the center of the next thangka Humkara is said to be with Red Varahi holding a knife. The top goddesses are not called anything other than Red Vajrayogini. The males are Rechungpa's White Amitayus, White Samvara, and Blue Avalokiteshvara Heruka.

    At the lower left is the peaceful goddess Vijaya (Tib.: nam gyal ma. English: Victorious), white, with one face and two hands holding a gold visvavajra to the heart in the right hand and a begging bowl in the lap with the left. Adorned with various silks, gold and jewel ornaments, she sits on a white lotus with a pink hue surrounded by a blue nimbus and bright red aureola. At the right side is White Wisdom Illuminating Vajravarahi (Tib.: pag mo she rab sal che) with one face and two hands holding upraised in the right a gold vajra and a skullcup to the heart with the left. Adorned with bone ornaments and a garland of skulls she stands surrounded by flames of wisdom fire. Varahi nevertheless has a White Heruka, like many.

    At the bottom stands the very rare Amaravajra "Adamantine Deathlessness" also called Maha Pratyangira "Great Repulser". And this multi-armed goddess arises from Hum and shows us vajra humkara gesture:
















    "At the bottom center is the slightly wrathful long-life deity Amaravajra Devi (Tib.: chi me dor je lha mo), white with eight faces and sixteen hands holding various objects. Adorned with a crown of skulls, wrathful ornaments, a necklace of heads and a tiger skin as a lower garment. Standing above a sun disc and multi-coloured lotus she is surrounded by the orange flames of wisdom fire." The top right is Seven-Syllable Samvara-Avalokita with Lasya. You can usually determine this pretty quickly by their rainbow flames, which are possibly unique to them.

    So now you see a major point of Seven Syllable deity. Something other than Illusory Body or anything easily conceivable.


    Amaravajra showing Vajrahumkara:








    So if you have that you are a Tulku when you are not in Pure Lands.

    There are more subtle things in the Bodhisattva realm that can be written and defined somewhat, but the most tangential thing I can say is that Pratyangira--Amaravajra is the second chief of the Nepalese system after Vasudhara. She has no outer invocatory path whatsoever, but is at least a partial answer to whatever is behind that Yaksha door, and we are back to Vasudhara.

    Explaining Death.


    Well if we said there is a Svabhavika Kaya, a Vajra Kaya, and so forth, and that Vajradaka--Dakarnava allows for seven skandhas, and there may be Seven Buddha Families--each of whom must represent a skandha or rubbish heap becoming a Kaya or Buddha Body, dwelling in the Wisdom of the Family, what has been added?

    It is not that abstruse, it is from the Four Noble Truths, the first two of which state problems. The second two are benefits. So the Skandhas and Kayas are the two benefits and their opposite sins:

    nirodha (cessation, ending) of this dukkha can be attained by the renouncement or letting go of this taṇhā;


    magga (path, Noble Eightfold Path) is the path leading to renouncement of tanha and cessation of dukkha.


    Failure of nirodha is Sakkaya-ditti, a view that there is self in any of the skandhas, which says the Path does not matter or does not apply to me.

    Failure of magga is Drsti which is any self-view, which says the Path is wrong.

    Sakkayaditti kills Vajrasattva, Drsti is an argument with Vajradhara. It is not exactly a verbal dispute though, it is a subtle mind, which is a mind mounted on subtle winds (most skandhas are on coarse winds).

    So these are not like form elements, are not like space, are like mind. Drsti is duality; ultimately, purification, as of the cemeteries, means non-dual.






    What I was trying to mean about the seizures was not having a literal one and controlling it, but, controlling the type of spark that would set it off by reversing it. Implosion instead of explosion. By "petit mal", I am not sure I mean the literal diagnostic definition, but a "small" seizure, i. e. not total body clonic-tonic, but convulsions.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Within the bones rests the red essence of marrow, your mother red cells, the carriers of oxygen we call life. Is it not where our best nuclear information is stored and protected for lifetime.

    Now when the energy-information that is prana-Mind detach themselves, almost magically from these heavy elements

    and dance in magical mysterious dance of life above the gravity field,
    like swarm of fireflies

    Like flashing lights

    Is it not what we call the the ultimate body of enlightenment
    another form of Life


    That’s how everything alive is a teacher.
    What is not obvious from the shaking I posted is that there was a split in my shakings the night before.

    Do you believe in Kundalini awakenings? I had had a small one before I started my shaking, I went looking for it, it happened. It was recreatable as a feeling in my standings by doing Tummo vase breathing, and still is. I make sure I do it at least once a day, and have since April 2019.

    The split that they did in my bodies to enable them to do different visions at the same time hit me like one. They had had to do some changes as I mentioned before, installing new nerve endings in my lower abdomen -- these were not to accommodate the split, they were to mollify it so I would not be so upset, and I added one the next night and got chided about whether or not I had done that because it felt good. At that time, Ekajati told me that these installations were "attachments" -- she meant it very much in the Buddhist sense of things binding me to my body and interfering with perception of the truth.

    I mention this as context, because I spent several days trying to learn -- but really trying to comfort myself about the second Kundalini experience by listening to videos about Kundalini awakenings on the internet.

    That night is when the pelvis thing started. This is why the next day when I spent my time learning about shamans, I spent so much time on them journeying through death, because there were Kundalini awakening "experts" who likened the progress after them to the journey of the hero in Hero of a Thousand Faces. The above shaking was what happened that night and it may not come across well in the notes, but they were very hard on me, telling me in effect not to go looking for things that I didn't understand properly. Disciplining me by taking me to a place so cold and deadly that I had no choice but to understand not to run off and do something I was not ready for (as in couldn't possibly understand right now).

    I'm a math person. At one point in my education, I spent as much time learning to visualize dimensions higher than three as you spent in Kalachakra retreat. (As the saying goes, "Mathematics is done in the quiet of one's own mind.")

    The Dakinis know that, they know everything about me, they are in some sense guru deities.

    The pelvic shakings are different from the other shakings, they are orthogonal to them. At a minimum, there are 9 dimensions at play in the shaking above (at least 3 for each body and the orthogonal pelvic shaking has at least three).

    Thank you, Agape, for what you said. For me, they are not one above the other, they are intersecting each other and distinct.


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