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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 She has twenty Taras around her outside of the circle. You can tell because the upper left red one has the raised hands--Pravira or Fast Hero Tara. The second is Cunda with many hands.
    Arranged in Ford Circles. The mandala that I see at my dantian with the White One is also such, although in a circle. It is an Apollonian Disk, which by definition is circles all of which touch exactly three other circles (including the boundary as one, so you would include the rectangular boundary in the Ngor thangka as a "circle.

    I have somewhat decided that I see her from female and the circles forming taiji ("yin-yang symbols") from male, but I'm still not sure. Also, the colors I described previously are distinct kinds of bliss, I know this because sometimes I experience them in multiples and they are distinct and feel different. But I've only just begun to understand that.

    Quote The only one of them I "have" is Tara, which has only been empowered by Prajnaparamita Heart Sutra. This does not talk about the heart in some psychological way, it "is" the heart of Prajnaparamita. It has many versions, but here is a good Sanskrit one. It cuts a paragraph off the end after the mantra, which, again, if we recited it, this would tend to use Om one time, and then repeat:

    Gate Gate Paragate Parasamgate Bodhi Svaha
    I have chanted the latter at the end of the Heart Sutra recitation when attending the Zen Dojo.

    The twenty-one Tara seems like there are things there I've seen before. The stupas in it are similar to the one I see, but it is in the desert. I do think you may be right that it is funerary, it is bright white so not an exact match but the scene around it resembles the ruins at Karakhoto.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Valerie Villars (here)

    The strange thing to me was that I didn't try to do this. It just happened and I was to understand the actions of my whole life had been to bring me to this point.
    I did not really try to do mine, either.

    I suppose I did from a young age with that kind of Zen that is present in the martial arts, which I have done many of, plus 36/108 of Long Form T'ai Chi.

    I was probably all of...seventeen? When a major catharsis took place. The difference is it became frequent and repetitive. To a dangerous degree. I would for example be driving down the highway and spontaneously blinded by Marici. That is not remotely safe.

    This lasted years so of course I pursued whatever could be learned about it. This included bits of Buddhism. Eventually I had to make the sort of dire decision to ditch Yoga practice and try to lead the average life of an ordinary debt slave.

    That was unsuccessful according to its own terms.

    And also why it is actually exciting to me now to have practically the whole Dharma online. If this kind of organized resource guide had been available to me when young as it is, now, it would have been extremely helpful compared to the default conditions of life.

    It cannot teach me the mechanics of Abhisambodhis, since I already know it to be true and am seeking the best explanation, Mrtyu Vacana, Explaining Death. What it tells me that is news is that it is crucial to have operational Buddha Families. The polar opposite is that an upsurge of any unpleasant emotion is a failure with respect to some Family or another. The intended meaning is forms of Wisdom with various Paramitas or moral perfections.

    You see why this does not mix with politics, We are only able to cast the Kingdom of Shamballa from within. All we do is welcome others into the Sangha or Spiritual Community. Has to be an independent philosophical commitment.

    Yes, it is like a big mandala or Universe Lotus and it does not go away. Omnipresent whenever I recall it.

    It is what I was looking for the words for when I was about three and learning to speak.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)

    Prajnaparamita is both the book and the deity at the same time? This sounds like the way things change form in my shakings a lot.
    Yes, exactly. She is not the "only" book, there are a few other scriptures and something used by Kurukulla and others called Aksa Mala, Garland of Syllables.

    The Prajnaparamita text was retrieved by Nagarjuna from the Naga Kingdom under the sea.

    The book, philosophy, deity, and mantra are all the same thing. And so in Kagyu at least it is usually Prajnaparamita and Vajrasattva mantras that are daily use, and then Twenty-one Taras.

    And if it follows the meaning...if one of those Taras says Humkara...well then you can say, hey, that is a special gesture of Amaravajra. It is able to mean a specific feature of the system it is part of, and does not have to be determined by, for example, Atisha.

    The Earth motif sounds useful for Vasudhara; Sita is a Vasudhara; Sita emerges from and returns to the earth.

    Sita was found in a furrow, which is, perhaps, similar to Bhrkuti, a furrow of the brows.

    So yes, the Book gets passed around, much like Arrow Dakini is passed around, and that is like a deity gaining an aspect from another deity. And then if I ask about Noose, there is Amoghapasha as well as another cycle with Aparajita, serpents, and the underworld. So in all cases you get something like a first or seed unit which blends into the Net. It becomes a Quintessence, whose members are Quintessences.

    The tantric items are not pictures, they each are alive with the particular attribute.

    An inverted Bindu-Nada is the base of the Inverted Stupa, but then it goes differently from what you seem to be doing.

    A white, deathly stupa detached from the rest of the milieu, sounds like a purifying and bonding stage. If you get close to it and are blinded by white and sense pure death, you have swooned at the First Void. If you consciously reverse your trajectory, you may not have enough energy to dissolve it; or if you lose consciousness, it is a mental or physiological block.

    That is what it sounds like to me. The stupa itself is requiring all of its proper grounding. This takes however long it takes.

    If it never does activate, you can apply someone to it, but that should be a long slow decision.

    Did you get the Cunda information from the previous page? That is probably my closest guess as to a variable white deity.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Did you get the Cunda information from the previous page? That is probably my closest guess as to a variable white deity.
    To tell you the truth I'm still processing it. I was about to write something in response, to -


    Quote In Roll of Thunder From Void, Cunda is Mahabala's consort at the base of the spine. But this is Vajra Kilaya tantra. As indicated, more chakras are eventually used in Buddhism, and that is how. Cunda enters Union in the Nadir. If you have something like this in a lower chakra, it remains the case that Cunda may have unspecified various numbers of arms.
    - and then clicked on the link and read about the faces and thought I should spend more time on it.

    Here is what I have that may or may not work:

    So I had originally thought the White One had a connection to the White Dakini Phowa -- by the description this should actually be White Kechari. That was because she appeared in the mandala not too long before the contractions and movements that resulted in the "Phowa sequence" I had outlined to you which resembles the Chikai Bardo Phowa sequence. I still think there is some connection to that but I'm not sure.

    What you wrote about Cunda does seem appropriate, more so to what I described to you from the night before last, the six armed White One that was dancing with the red and blue in the surround. I have to try to understand it in context with last night, which occurred from the physical side, but was her dancing as I described to you, on the clear body side. She created a perfect torus of motion inside of my abdomen surrounding my dantian. I'm not even sure what muscles can be used to do that from the physical perspective, I do have some abnormal control of some muscles in my abdomen these days so that may be how.

    There was something else that I dug up about her, that she comes from a sutra -- Karandavyuha that was the origin of "Om mani padme hum", that originated in Kashmir and was written combining Kashmiri tantra traditions with those of Central Asia from the Avatamsaka Sutra. The latter contains the Gandavyuha, which I was spending a lot of time trying to find and read (failed) at around the same time that she appeared for the first time.

    I know that sounds unrelated, but it pulls together a lot of things, specifically your work laying out Cunda in detail and part of what the stupa motif I told you about means in terms of how it resonates.

    What also resonates is:

    Quote A Khadira tree grows from a Lotus and Moon, on which is Tam. This becomes shining Red Tara with red rays flowing from every pore. She has loose hair with strands of red pearls braided in. Holding above her knee a picula fruit yellow inside, blue on the surface, the left hand at the heart with the stem of a red utpala lotus on which rests a book.
    because of the question I asked you about the book. The mandala at my heart, which I told you I hardly ever see because it requires to much speed and skill (it is temporal as well as spatial, so moving away from the center seems to represent faster and faster speeds), is of red and white onions becoming red and white lotus buds and then opening to petals which become onions etc... The dispute I had told you about was also at my heart and involved Prajnaparamita.

    In addition, you seem to present a case for her getting along well with Kurukulla who is almost always there, and handles nets and illusions.

    So I guess I need a way to find out. It is hard to get to her right now -- there is a skill I am just starting that I don't know how long it will take to do. I am thinking that until I can do it, I won't see her again except in the form of that smooth toroidal motion.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    So I had originally thought the White One had a connection to the White Dakini Phowa -- by the description this should actually be White Kechari. That was because she appeared in the mandala not too long before the contractions and movements that resulted in the "Phowa sequence" I had outlined to you which resembles the Chikai Bardo Phowa sequence. I still think there is some connection to that but I'm not sure.
    My Tibetan is not that great.

    Chikhai bardo ('chi kha'i bar do) is the fourth bardo of the moment of death. According to tradition, this bardo is held to commence when the outer and inner signs presage that the onset of death is nigh, and continues through the dissolution or transmutation of the Mahabhuta until the external and internal breath has completed.

    This is the physical equivalent of what we mean by Two Moons and entering and dissolving the voids in meditation. The subsequent after-death Chonyid bardo and seeking rebirth are the equivalents of Germ Syllable, Hand Symbol, and Perfect Image. The Mahabhuts are the elements going Earth into Water and the rest, with the Signs of Smoke, Mirage, and the rest, up to Sky when one is left with Mind, Subtle Mind, and Very Subtle Mind, in phenomena called Voids.

    The Clear Light or Prabhasvara is reached by the Chikkai or through the Voids, and the other stuff is some kind of rebounding reflection after it.

    And so we are not dying, we are doing a meditation based on those same states of consciousness, which will eventually be the way we expire. So Chikkai Phowa is more or less Tibetan for Abhisambodhis it seems.

    In Ayurveda, the abdominal torus is Varuni. According to Taranatha, Reversed White Vajrayogini is Vairocani, which again in the Samputa system is the one who will Armor the abdominal chakra.


    When I was going through a mixed bag of Yoga, I kept an icon of Sarasvati while amalgamating more and more towards Kagyu. I did not think she was Buddhist. But she was helpful.

    In Tibet, there is a class of White Heruka deities called Sherab, including Sarasvati, intended to sharpen one's faculties and eloquence. So they just absorb her normal form.

    Just a bit further, Sarasvati becomes identical to White Prajnaparamita by using her Picu Vardani mantra. Nothing much continues in the name of Prajnaparamita. But Sarasvati continues with Manjushri as Blue Sarasvati and Vetali, and as her own Vajra Sarasvati.


    Avatamsaka [Arborescent Array] is perhaps the largest Sutra, rather challenging, and so yes, the Vyuha [Display] is a smaller piece where the exoteric Avalokiteshvara is found. Karana, Ghanda, or Gana are just different ways of spelling the same thing. Mahakarunika is the vessel for Lotus Family tantra; "is" a certain thing, but could be considered a genre.


    Beale, Conze, and subsequent translators have confused Cunda and Prajnaparamita and been a bit sloppy in a few places.

    David Verdesi says Cunda is daughter of Vairocana, sister of Vajrasattva, and uses her as the whole system, he ties in the Seven Jewels of Enlightenment, Seven Namasangiti Manjushri mandalas, and says she arises as Nagaraja to train Nagarjuna in the Quintessence of Quintessences. But he does not refer to any scriptural source. It is almost the same as what we are presenting, but we want to show where it comes from in Sutras, Tantras, Sadhanas, or Commentaries.


    Cunda is found at Ratnagiri, which is thought to be the origin of Kalachakra Tantra.

    A current Encyclopedia article on Sadhanamala picks up some of the subtle nuances such as Cunda-vajri and Aparajita. It is a good short summary of what I have found from perusing it at length. When we say Abhaya Kara Gupta was involved in transmitting the system, it is like saying Avalokiteshvara did. And again, the Cunda temple records a land grant to Durgottarini, so the Sadhanamala is really the most informative thing behind the most advanced and important archaeological ruins, starting from Ellora.

    Tibetan Symbols perhaps only mentions Cunda with respect to Fruit, Picula and Citron.

    Here is the main way the system of Tara is tied to Manjushri.

    Mahayana Buddhism defines the Bodhisattva as entering Ten Paramitas. Most Vajrayana Buddhism adds an additional one or more, using increasingly subtle tantrics to show how much they think they have to endure to become a Buddha.

    Namasangiti is like this, it adds one simple bonus round. It is unique because it adds a preliminary Paramita at the beginning, called Ratna Paramita, and all the Paramita goddesses are emanated in Jewel Family.

    Each Paramita has a Dharani or spell.

    But the Dharanis are large, usually Sutra-based mantras which are publicly accessible. They draw from the same group of related Taras, such as Cunda, Janguli, Parnasabari, Vasudhara, and so on. It is a close contemporary of general Nepalese systems of Dharanis based on the week or calendar.

    And so in Twenty-one Taras, we can get almost half of them equal to something used by Namasangiti Manjushri.

    Cunda is almost an opposite of Acala, because her command is Cale, to move.

    Her mantra is perhaps the first and must be significant, because the Chinese have a recording of just the four words of her mantra for over twenty minutes.

    The human mind has a tendency to want different words and musical variety, and so this is like a sound equivalent of a small visual focus. You'll fall off! It's not so easy. Looking at one thing is hard. Buddha did Open Eye Staring at a Tree for a week!

    Concentrating the senses is a bit like non-dualizing them.

    If the wanderings of my senses are diminished, what is moving??

    The mantra is repetitive because it is simply the Bodhisattvas rejoicing at her presence. It must have a corresponding inner meaning. Manjushri accepts it in Namasangiti as well as in Manjuvajra Guhyasamaja, and Kurukulla summons her, and she is in Vajra Kilaya.

    Cunda does not have her own extensive sadhanas. What she does is re-appear in male and female based Tantras. Her main form is four armed with a bowl; again she is a meditator, has Vajra Feet. We find her in a couple more special places with a Kalasha or Kamandhalu, the Vase or Pitcher of initiation, which is rare and perhaps reveals her importance.

    I am not quite sure if there is such a thing as a six-arm dakini. Possibly one with Padmajala or Samputa. Possibly Cunda may be enticed to dance. If it is something with the red nimbus and blue or purple space-like spray, I would have to say it is very important.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    This sounds awesome, Jill, thank you.

    Quote In fact, some weeks ago, I had what I would describe as a rather intense, shamanic experience between 1 and 3 a.m. where I was "blooming" and filling up my bedroom.
    I have had gushing, but I distinctly feel like it stays within "me", although there are times I am not sure what "me" is as I become scenes often.

    Quote Usually and unfortunately, all this is accompanied with lots of invasive thoughts and I end up during most of these incidents in conflict with my mind.
    If I look through my notes there are a lot of these. My "concentration" method is "listening" which comes from push hands, it is really more of "following" my body (whichever one) without directing or controlling it, sometimes my mind quiets when I do that, and sometimes it is off in the distance still chattering away.
    Your experience with "gushing" is interesting that you feel it stays within you and you lose the "me". You seem to have taken it to a "higher" level. When I experience this, I am fully aware of the "me", thanks to a very strong, resistant mind (which I'm trying to move past). During the more intense experiences, I feel all that light pumping OUT of me which leaves me exhausted and very nauseous but unable to purge. I also had a frightening episode where I felt these huge surges running through my body and I'm literally gulping for air as the surges are so strong I cannot breathe. I'm often left feeling somewhat depressed and frustrated after. I have experienced the sense of falling into myself once which was quite frightening and a struggle to pull myself out of it. Some of the times when I wake up in the morning feeling nauseous, very tired with an overactive mind churning dark thoughts, these are usually followed by evenings where these episodes will occur. Its interesting that you are able to recognize your thoughts as being separate from "you" whereas I have not yet "figured out" how to recognize these thoughts as not being part of "me" - I have yet to make that connection, although I am aware that that connection exists. I'm not sure what you are referring to with "push hands" and becoming scenes? You really are on a fascinating and wonderful journey. Thanks for this thread.
    Last edited by Jill; 14th July 2020 at 16:42.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Jill (here)
    I feel all that light pumping OUT of me which leaves me exhausted and very nauseous but unable to purge...I'm not sure what you are referring to with "push hands" and becoming scenes?
    Push Hands is a common martial arts exercise between two partners, something like a duel between your hands where you have to re-direct the opponent's force; the loser is the one who falls off balance.

    One of the main uses of personal light in Buddhism is that it becomes Hook Rays. This means I do not quite shine on the universe like the sun, as if I were capable of sustaining it. Instead, it reaches out and grabs something enlightening--possibly a simple concept like Merit, or, in tantra, a deity. And so for instance, if I do this to Janguli, then I bring in something which attacks Hindrances and transmutes Poisons. Then I am becoming restored instead of nauseous and drained.

    When we are in a sensitive state, the two main enemies become the mind and the winds themselves. What? aren't those the main agents of enlightenment? Of course! But until we reach that, it is like this:

    karmic habits make the winds move in the body, which disturbs the mind

    mental disturbances arise, which makes the winds blow

    They are inseparable. So to quieten one reduces both, and vice-versa.

    Just as you say, there is a "me" that does not like to fade, that wants to remain in the middle, but it is not capable of handling these things.

    It can be scary. In order to relinquish it, there are indeed legions of disturbing thoughts which present themselves.

    There are a few different ways of referring to the consort of Vajrasattva, and one of them is Vajra Gharvi or Vajra Ego.

    So for example currently, I have no shrine, I have nowhere to really attempt the more elaborate processes. I have reset myself to the Preliminaries which is 100,000 Vajrasattvas. This is why Tibetans say it so fast, to rack up big numbers. But even outside of a full sadhana, I can for instance use it while driving. And so even though I am not exactly in a Yogic condition, when I think of it as purifying my sins and obstacles and replacing "me" with Vajra Ego, it works. Vajra Ego is a form of a desired Mental Object--and really until we are very advanced, it could perhaps be said that Mental Object is the focus and training ground. Its common failure is attachment to the skandhas or psychological habits, which is the sin against Vajrasattva. That is why Vajrasattva is the required preliminary.

    Once you start to get the meaning of a mantra, even when used in normal daily activities, it will accomplish the calming of reactive divisions of mind. The teaching says we are not mute witnesses of whatever is going on in our bodies; it says that mantra is how we gain a handle and start to clean the unwholesome and improve the desired traits.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by shaberon (here)
    Quote Posted by Jill (here)
    I feel all that light pumping OUT of me which leaves me exhausted and very nauseous but unable to purge...I'm not sure what you are referring to with "push hands" and becoming scenes?
    Push Hands is a common martial arts exercise between two partners, something like a duel between your hands where you have to re-direct the opponent's force; the loser is the one who falls off balance.

    One of the main uses of personal light in Buddhism is that it becomes Hook Rays. This means I do not quite shine on the universe like the sun, as if I were capable of sustaining it. Instead, it reaches out and grabs something enlightening--possibly a simple concept like Merit, or, in tantra, a deity. And so for instance, if I do this to Janguli, then I bring in something which attacks Hindrances and transmutes Poisons. Then I am becoming restored instead of nauseous and drained.

    When we are in a sensitive state, the two main enemies become the mind and the winds themselves. What? aren't those the main agents of enlightenment? Of course! But until we reach that, it is like this:

    karmic habits make the winds move in the body, which disturbs the mind

    mental disturbances arise, which makes the winds blow

    They are inseparable. So to quieten one reduces both, and vice-versa.

    Just as you say, there is a "me" that does not like to fade, that wants to remain in the middle, but it is not capable of handling these things.

    It can be scary. In order to relinquish it, there are indeed legions of disturbing thoughts which present themselves.

    There are a few different ways of referring to the consort of Vajrasattva, and one of them is Vajra Gharvi or Vajra Ego.

    So for example currently, I have no shrine, I have nowhere to really attempt the more elaborate processes. I have reset myself to the Preliminaries which is 100,000 Vajrasattvas. This is why Tibetans say it so fast, to rack up big numbers. But even outside of a full sadhana, I can for instance use it while driving. And so even though I am not exactly in a Yogic condition, when I think of it as purifying my sins and obstacles and replacing "me" with Vajra Ego, it works. Vajra Ego is a form of a desired Mental Object--and really until we are very advanced, it could perhaps be said that Mental Object is the focus and training ground. Its common failure is attachment to the skandhas or psychological habits, which is the sin against Vajrasattva. That is why Vajrasattva is the required preliminary.

    Once you start to get the meaning of a mantra, even when used in normal daily activities, it will accomplish the calming of reactive divisions of mind. The teaching says we are not mute witnesses of whatever is going on in our bodies; it says that mantra is how we gain a handle and start to clean the unwholesome and improve the desired traits.
    Thank you Shaberon for your very informative and useful post - I have taken note. Since so much of this is new to me, I will be reading up and researching on the processes you mention and the treatment for breaking these patterns. I often feel that dark energies/entities are interfering with me but that may also be my mind playing games.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Chikhai bardo ('chi kha'i bar do) is the fourth bardo of the moment of death. According to tradition, this bardo is held to commence when the outer and inner signs presage that the onset of death is nigh, and continues through the dissolution or transmutation of the Mahabhuta until the external and internal breath has completed.

    This is the physical equivalent of what we mean by Two Moons and entering and dissolving the voids in meditation. The subsequent after-death Chonyid bardo and seeking rebirth are the equivalents of Germ Syllable, Hand Symbol, and Perfect Image. The Mahabhuts are the elements going Earth into Water and the rest, with the Signs of Smoke, Mirage, and the rest, up to Sky when one is left with Mind, Subtle Mind, and Very Subtle Mind, in phenomena called Voids.

    The Clear Light or Prabhasvara is reached by the Chikkai or through the Voids, and the other stuff is some kind of rebounding reflection after it.
    So the following is from Yogi C.M. Chen, and the article that first had me looking into Chikkai Bardo and Phowa:

    Quote The Shambakagyu Golden Dharma is symbolized by a tree and divided into 5 parts:

    The root represents the Chagya Chinpo (great symbol) nearly identical to the Dorje Chang of other Tibetan schools. The trunk denotes the Six Doctrines as taught by Luguma. The trunk separates into three branches: one is Guru-Yoga, one is Yidam-Yoga, one is Maya-Body-Yoga. On the tree there are two flowers, one is the Red Dakini and one is the subject on which I now talk, the White Dakini. Red is for practice of Vajra Love while white is for Phowa. The practitioner may use the White Dakini Phowa to transfer his consciousness to the Ogmin heaven at death. This is the Tantric Palace of Adi-Buddha. Above the two flowers, at the top of the tree, there is the fruit, called Non-Death Yoga
    His transliteration is horrible, but he learned this from (the 1st) Kalu Rinpoche and it's from Shangpa Kagyu. The tree allusion is from Khyungpo Naljor:

    The roots are the six dharmas
    Quote The trunk is maharnudra
    The branches are the three integrations on the path
    The flowers are the white and red Khechari
    The fruit is immortal and infallible.
    (Jamgon Kongtrul, Treasury of Knowledge, v. 3 p.395 quoted in Niguma, Lady of Illusions)
    That would make the White Phowa = White Khechari. However, the role he ascribes to her in the Phowa is that of Vajrayogini in other write-ups.

    I was drawn to what C.M. Chen said, and then to the Chikkai Bardo, because it fit so closely with what had happened in my shaking. It is the case in which the red and white Bodhicitta drops combine and leave through the crown of the head, and one is reborn (depending on the telling) in either Amitahba's Sukhavati or in the Land of the Dakinis.

    ***************

    Quote A current Encyclopedia article on Sadhanamala picks up some of the subtle nuances such as Cunda-vajri and Aparajita. It is a good short summary of what I have found from perusing it at length. When we say Abhaya Kara Gupta was involved in transmitting the system, it is like saying Avalokiteshvara did. And again, the Cunda temple records a land grant to Durgottarini, so the Sadhanamala is really the most informative thing behind the most advanced and important archaeological ruins, starting from Ellora.
    I tried to "ask" last night. I was not answered. However, I did trace Cunda-vajri back to things I had understood were important.

    I picked up another detail: She is dancing, but she doesn't have her leg up high in the tandava position, it's pointed downward and a little lower. It looks like depictions of Tara in lalitasana (not sure I spelled that right) except that she is definitely dancing. I did read one time that Cittamani Tara has one foot down as if to begin to stand or dance at any moment, but I cannot remember where. And about the colors that surround her (in me), the blue can be "shot out" almost like a lasso and then "pumped" in the direction of what it attaches to. I should also mention (I looked at notes from way back) that the dichroic red happens when there is a bliss that rises like fire -- a bliss like the blazing and dripping bliss from Tummo. As I (hope I) said before, the different colors when inside my clear body represent different kinds of bliss, that's both an old thing from my notes that was just an oddity at the time and a new thing that is a functional thing.

    The same color red, except darker, more like alexandrite, is the color of the jewel at my throat from Kurukulla, it changes when the net appears or when there are visions inside of it.

    White, as you saw in the notes I posted, is the color of bliss at the vulva of my clear body, blue is the color of a deeper kind, but rises to the surface as an iridescence like on butterfly wings. Purple is the color that forms the liquid/mist bliss covering for black which is deep inky black outer space, they flow up my back in front of my spine courtesy of Ekajati. Yellow is warm and glows. It happens when there is a peaceful bliss filling my clear body like sunlight and glowing. There are also rainbows, they are a whole subject matter in and of themselves and Mandarava is the one who makes those happen, always -- they always include the fact that a rainbow is evanescent -- that it is empty and may be instantly gone.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Thanks for explaining. I only have nauseous as something they teach me to do because it fixes a problem I have with failing to breathe. I do have dark thoughts depending on the subject matter -- the notes I posted before, they brought me to this place where I was confronted with (my) death and I had a lot of such thoughts after that.

    I sometimes feel physically "worked" as in all my muscles are sore, but I feel after shaking like I feel after sleeping -- well rested. I frequently have some mental things that I have been practicing continue to "work" for part of the day afterwards.

    (more below).

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Shaberon did a good job of outlining push hands, I will just add a few details:

    There are two things you try to do in push hands, feel your opponent so you can push them, and feel your opponent so you can get out of their way when they push you. The movements go in a cycle (what cycle depends on the style) you are alternately pushing and retreating. When you retreat, you feel where your opponent is trying to push to and sink and turn so (s)he goes past you (in a real fight you'd then add to their force so they lose their balance). When you push, you try to find your opponent's center -- the place they are "defending" by not making it disappear by sinking or turning.

    Either way, each part of your body is divided into hard and soft, soft feels or grasps, hard pushes. The better you and your opponent get, the more subtle the ability to feel you need to be, and the ability to feel is called listening (聼 in Chinese, pronounced ting). So advanced people listen or feel their own body and their environment without affecting it as much as possible.

    When I do shaking, the better I listen the better it works, letting my body move and just "going along for the ride" but not missing a single movement with my attention. So the fact that my attention is completely on even the very smallest of my body movements is why the stream of talking is not something I'm paying attention to.

    I think this is what, "Concentrating the senses is a bit like non-dualizing them," means in the context of shaking.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)

    So the following is from Yogi C.M. Chen, and the article that first had me looking into Chikkai Bardo and Phowa:

    Quote The Shambakagyu Golden Dharma is symbolized by a tree and divided into 5 parts:

    The root represents the Chagya Chinpo (great symbol) nearly identical to the Dorje Chang of other Tibetan schools. The trunk denotes the Six Doctrines as taught by Luguma. The trunk separates into three branches: one is Guru-Yoga, one is Yidam-Yoga, one is Maya-Body-Yoga. On the tree there are two flowers, one is the Red Dakini and one is the subject on which I now talk, the White Dakini. Red is for practice of Vajra Love while white is for Phowa. The practitioner may use the White Dakini Phowa to transfer his consciousness to the Ogmin heaven at death. This is the Tantric Palace of Adi-Buddha. Above the two flowers, at the top of the tree, there is the fruit, called Non-Death Yoga

    I have inevitably run in to Yogi Chen's work, he is wise and experienced--A Chinaman speaking the Tibetan of a Sanskrit original.

    Dorje Chang = Vajradhara

    Ogmin = Akanistha

    Yes, this is the same thing as the Nepalese and Ngor system, slightly migrated and modernized. Evidently, he also holds A-mara in esteem.

    That is probably why Parasol and Surungama Sutra are important with him. In Shangpa it is definitely Dakinis used in the catharsis.

    Vajrayogini is the honorific in Dakini Jala. It doesn't necessarily employ her; it is her Rahasya or Secret Doctrine. Vajrayogini is ultimately Cinnamasta or that would be the straight path to Completion Stage of Vajrayogini; and again if we are rooted in the Samputa system, it generates that Vairocani who is a companion of Cinnamasta, and it appears that Varuni may produce the other companion, Varnani. Well, we see the reason to be using these tantric transformative goddesses together to begin with, and so yes, it would appear to be the most direct link to Cinnamasta as well as to Chakrasamvara and Kurukulla and Hevajra.


    Mahamudra is the intended intensity in Kagyu, the way we choose to apply ourselves to life and spiritual practice.

    The better details on Push Hands are the same as the way I did it. Yes, to me, conceptually at least, I can see how internalizing it could be a type of concentration into non-duality.

    I have to be out for a day or so. This is the Chinese monks doing Cunda root mantra maybe 1008 times. I do no know if they may be related to Yogi Chen.





    Om Cale Cule Cundi Svaha

    It is from Samadhi of Om Mani Padme Hum the meditator witnesses Saptanam Samyak Sambuddha Kotinam who rejoice at Cunda's presence.

    If we do not require Koti to be a number which would probably be Saptakoti, if the -nam is a gesture of respect, it may mean one witnesses Seven Samyak Sambuddha

    3 A division or branch; a class distinct or distinguishable under a comprehensive order or head.

    same as Kula or Families. If it did say Saptakoti, then of course it would suggest Koti's numerical value, ten million, and would make seventy million, but I am not sure why Families would not work here.

    Cunda's name has a soft sound like "under", similar to Ananda. Here, it is invocative, they may end in -i or -ye, like plain syllables get special chanting marks to make mantras.
    Last edited by shaberon; 15th July 2020 at 09:27.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Vajrayogini is the honorific in Dakini Jala. It doesn't necessarily employ her; it is her Rahasya or Secret Doctrine. Vajrayogini is ultimately Cinnamasta or that would be the straight path to Completion Stage of Vajrayogini; and again if we are rooted in the Samputa system, it generates that Vairocani who is a companion of Cinnamasta, and it appears that Varuni may produce the other companion, Varnani. Well, we see the reason to be using these tantric transformative goddesses together to begin with, and so yes, it would appear to be the most direct link to Cinnamasta as well as to Chakrasamvara and Kurukulla and Hevajra.
    Hmm. The following is from my notes from the night of June 25th, 2020:

    Quote Shaking began at 2:50am with an abrupt surge to consciousness from deep sleep straight into (as best as I can describe) a deep red/brick red nausea that shot from my lower belly to my throat and a visual of a stream of deep red arcing from down in my belly out my mouth in a backwards version of the images of Chhinnamasta.
    I was just relating a feeling, but perhaps the link with Chhinnamasta in that shaking was stronger than I give it credit for. It was one of only a handful so far where for all intents and purposes, I began the shaking direct from waking completely in clear body.

    Quote Om Cale Cule Cundi Svaha
    I've noticed that this isn't done out as translation anywhere. You did mention that 'Cale' is from Calna "to move". 'Om' is 'Om' and 'Svaha' is 'Svaha', and Cundi (have also seen Cunde) is Cunda's name. The Sanskrit dictionary I use (online), I don't know how good it is, but it lists cUlA (long U, long A) which has vocative cUle like in the chant, as the "fiery ball of a comet", or as "topknot". Is that about right (given that the mantra is there for the sound mostly)?

    Something from elsewhere on the page:

    Quote I am not quite sure if there is such a thing as a six-arm dakini. Possibly one with Padmajala or Samputa. Possibly Cunda may be enticed to dance. If it is something with the red nimbus and blue or purple space-like spray, I would have to say it is very important.
    Okay so two more "sightings". She doesn't always have six arms, and her foot is pointed downward as if to strike at the ground, not up high in tandava pose. That makes her two legs, both bent, sort of look intertwined, like petals of a flower bud. I did find some more allusions of Cunda to Candra in the Cundavajri version. Where she is dancing (she is present only when I'm completely clear body) in my clear body womb, and she expands it and fills the expansion with empty space (inky black), and the blue sheen (in the red covered with blue around her) is something she can throw out like a lasso, and when she "catches" a part of me can pump blue into it which heals at least aches and has a liquid, blissful feel.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Jill --

    I forgot to say something about "becoming scenes?" This is literally what it looks like. After about three months of a lot of exercises and a lot of "practice" in letting the shaking go, the Dakinis, by way of one removal that was impeding it, and a lot of bringing me to the brink, taught me something that in my notes I call "the dissolve". This is where the shaking becomes so pervasive that it seems detailed down to my fingertips and I reach a place where if I am willing to just sort of relinquish control -- which is scary the first several times as it means "me" will "dissolve" -- I dissolve and come back together again as something else. Initially, this was always another person, but after a while, it did not have to be. I would be a dead branch and some rotting mud near a stream, or I would be a person that mixed with and melded with the earth. After which i would just be the (usually natural) scene and not corporeal. The dissolve itself was like a blanking out initially. Then, on occasion, I would be both aware and shown things in the dissolve -- many of Kurukulla's jewel scenes happen that way -- Anything in the dissolve itself is usually infinite and complex -- like a grotto of thousands upon thousands of monks and Buddhas singing was one, for instance. During those, I'm not really anything, and afterwards, like I said, it is not uncommon to be a whole forest or desert scene. These dissolves usually end by just fading back into my body again.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    Shaking began at 2:50am with an abrupt surge to consciousness from deep sleep straight into (as best as I can describe) a deep red/brick red nausea that shot from my lower belly to my throat and a visual of a stream of deep red arcing from down in my belly out my mouth in a backwards version of the images of Chhinnamasta.

    I was just relating a feeling, but perhaps the link with Chhinnamasta in that shaking was stronger than I give it credit for. It was one of only a handful so far where for all intents and purposes, I began the shaking direct from waking completely in clear body.
    It perhaps is a Dream or Svapna Yoga of the Triangle on the Inverted Stupa, which is Agni.

    Cinnamasta is Teevra Devata which is like Vajra Kilaya.

    Extremely Fierce.



    If you have the manifest Rupa Skandha or i. e. sensory ganglion of the soft palate and have found it close to the name Samantabhadri which sounds odd to me because it does not seem to reckon with most of the Sarma tantras, in Pandit Amritananda's Nepalese system, for the rank of Bodhisattvas centered on Vairocana Family, it gives:

    Samantabhadra and Sita Tara
    Ugra Tara and Vajrapani
    Ratna Tara and Ratnapani
    Bhrkuti Tara and Padmapani
    Viswa Tara and Viswapani



    And so White Tara would be understood equivalent to Samantabhadri there. Then, look who had to overwrite Padma Tara with her personal name?






    Quote Om Cale Cule Cundi Svaha

    I've noticed that this isn't done out as translation anywhere. You did mention that 'Cale' is from Calna "to move". 'Om' is 'Om' and 'Svaha' is 'Svaha', and Cundi (have also seen Cunde) is Cunda's name. The Sanskrit dictionary I use (online), I don't know how good it is, but it lists cUlA (long U, long A) which has vocative cUle like in the chant, as the "fiery ball of a comet", or as "topknot". Is that about right (given that the mantra is there for the sound mostly)?
    A translation usually refers to the seventy million Buddhas and does not even attempt anything with the mantra.

    I only did one word and left off Cule as a play or twist, but, of course, it could be a second word, I don't see why not.

    Then it would say Move, Fireball Cunda.

    It is commonly held that Cunda is Candra in the very old Manjushri Mula Kalpa, and yes, a name ending in our letter "a" could be masculine or feminine with a slightly different pronunciation.

    In evidence of her existence, we can find a couple examples, which appear, to me, at least, to make a cohesive pattern.

    So in Kagyu we have seen we do Rechung and Siddharajni lineages and so we have White Amitayus and Red Jinasagara--Guhya Jnana Dakini. And so there is this superb way of having white members of Lotus Family. However there is also such a thing as Wrathful White Lotus. We have also seen that Aparajita was an important deity at Ratnagiri and in Noose power.


    Aparajita entered Tibet in an unusual fashion, the part in Rinjung Gyatsa that, after anyone may have thought Cinnamasta was weird, this is really weird. Sakya Pandita brought several things to Tibet; a fair amount all come from the Indian Pandita Purnavajra.


    Among its other members, Pandita Purnavajra's speech uses Cunda of the Dharani in her massive form also found with Manjuvajra. It is followed by the Vairocana Aparajita and Aparajita couple. Then White Hayagriva Play of the Supreme Horse with Ekajati, then Red Acala with Tummo ga je ma Candi having five dhyanis in five chakras, then Orange Marici with Green Horses who makes the entire Pavilion and Net and an Asoka Grove. The two couples must be some of the most sexualized deities. Aparajita in her same Jewel-appearing basic yellow form is a Vairocana deity doing the Swing Recitation method from Vilasini which is also related to Jewel. The Hayagriva couple emits deities from the tips of their jewels, which means from their penis and clitoris. All of them do many other things, except Aparajita. She has this, and a small paragraph in Sadhanamala. She is super important and has almost no teaching. One would have to figure out her inner meaning, and see that she gets submerged in other deities, until ultimate enlightenment conjures her with Bhu Devi.

    Here is how Cunda is used by Namasangiti Manjushri in saying how to cast Dharanis:


    vasumatīṃ mahālakṣmīṃ ratnajvālāṃ name name || 17 ||


    uṣṇīṣavijayāṃ devīṃ mārīcīṃ parṇaśābarīm |

    jāṅguliṃ dhāraṇīṃ vande anantamukhadhāraṇīm || 18 ||


    cundāṃ prajńāṃ [vardhani] ca padmāṃ ca sarvāvaraṇaśodhanīm |

    akṣayajńānakāraṇḍaṃ dharmakāyavatīṃ name || 19 ||



    Cunda is right before the mantric identity of Sarasvati--Prajnaparamita.

    The chief of these goddesses is Vasumati Mahalakshmi.

    Mahalakshmi is Dharani, wife of Parashurama, who will be Maitreya's guru in Amoghasiddhi's cycle.

    She appears to be a form of Amoghasiddhi Sambhoga Kaya Taras, similar to Mahattari and Mahasri.

    I have tried to reverse translate Mahasri's names:

    She Who is Endowed with Splendor [Sri Devi]/ She Who is Auspiciously Resplendent [Mangala]/ Possessor of a Garland of Lotuses [Padmamaladhara or Sragdhara]/ Lady-Lord of Riches [Vasudhara]/She Who is White [Gauri]/ She Who is Greatly Renowned [Surabhi or Kamadhenu]/ Lotus Eye [Kamala Locana or Maha Padma]/ She Who Makes Things Happen or is Efficacious [Cunda]/ She of Great Light [Bhaskari or Marici]/ She Who Gives Food [Annapurna or Dhanada Dhanyaki] / She Who Wholeheartedly Gives Precious Gems [Cintamani or Rinpoche Rabjinma]/ She Who is Greatly Resplendent [Mahasri].

    Here is why Cunda is what I would say goes there compared to the Tibetan original:


    "Makes things happen" is Jey Pamo. The Tibetan title Jetsun is Jey Tsun. In this, Jey means noble, Tsun has one meaning of those who combine the three characteristics of being learned, noble, and good, which is more or less the Sanskrit meaning of Cunda, or, in Tibetan, Tsun-da. Her "root word" meaning, if any, is to impel or move, Cala, possibly short for Calati or vibration. Jey Pamo just means Noble Warrior, and why it is translated as a cause or effectiveness I am not sure. But when you say the full title Jetsun, Cunda is arguably involved.

    According to Taranatha, Cunda is the Yidam of Gopala or first king of the Pala dynasty, and that it was his mission to propagate her. He portrays the Palas as highly involved with Vajrayana. The Ramacharitam attests that Varendra (North Bengal) was the fatherland (Janakabhu) of the Palas, ca. 750. And so for the mysterious Mahattari to be called Varendra Vanna Icchi implies her knowledge and practice being equal to that background.


    So. In Namasangiti, the Dharanis follow in the order of the Paramitas. And when the Sutra Paramitas bump into the tantric families, then you get a sequence of the main families ending with Acala, who is considered a "divider", i. e. a certain degree of mental immutability in Space. After him, the highest Paramitas correspond to the Four Dakinis. These are cast in Reverse, and the first one is:


    Lama

    who represents the Perfection:

    mudra & mantra are related to the paramita of skillful means (Skt. upāyakauśalapāramitā)

    The tantric physiological stage is:

    7. Meditative stabilization is the means for retaining the drops while engaged with the three mudrās, namely, the action mudrā, primordial wisdom mudrā, and the empty form mahā- mudrā.

    [karma mudra, jnana mudra, mahamudra]

    Namasangiti's goddesses who correspond with Upaya Paramita are:

    The Discipline or Mastery is Pranidhana (which is also the next Paramita). The Ground or Bhumi is called Durangama, "Far Going". The dharani used is Cunda.

    The goddesses in all Four Families have as their forms:

    Upaya Paramita is green like the Priyangu flower and holds in her left hand the Vajra on a yellow lotus. Pranidhana Vasita is yellow in colour and holds in her left hand the blue lotus. Durangama is green like the sky and holds in her left hand the Visvavajra (double thunderbolt) on a Visvapadma (double conventional lotus). Cunda is white in colour and holds the rosary from which a Kamandalu [water pitcher] is suspended.

    Here Cunda has been emanated in Amoghasiddhi Family and is using her rare Initiaion form with the Sacred Flask. And so if this is Yoga then it is likely intended to accomplish this first since her next Amoghasiddhi emanation is wrathful in union with Mahabala. Cunda Dharani Masters Pranidhana "Unceasing Devotion". In general application, the mantra is held to remove karmic seeds. Pranidhana also pertains to the Sacrifice Offering of Karmic Fruit or, i. e., fruit of one's actions are also burned by Agni to the deity, and this type of renunciation of the result of work is considered essential, usually, for that type of Red Aura on Cunda and Vajra Tara, letting go of everything I did is essential for the stability of Bodhisattva degree Wisdom.

    And so between the Dharani and her Vajra Kilaya version is Guhyasamaja or the root tradition of generation and completion stages.

    Cunda's Maha form is with Manjuvajra, and the Manjuvajra Guhyasamaja lineage goes from Jnanapada to Nyan Lotsawa, who is the revealer of Red Lion Face Vajrayogini.

    And so in the "finer" round of his circle, we find that he uses Cunda to lead to Hevajra's Chain, Shrnkala:

    Manjuvajra's corner deities:

    Cunda NE
    Ratnolka SE
    Bhrkuti SW
    Vajrashrnkala NW


    So if we follow the intricacies of Yoga, Cunda flows from a common unexplained mantra to a whole system which can be shown as a Samadhi Chain to Hevajra.






    We said that the Humkara gesture was startlingly clear when explained by Amara Vajra.

    And so again, going from Sarva Durgati, there is another gesture considered extremely important, which is explained by Marici.

    For the Non-dual Anuttara uncommon explanatory Tantra to the Hevajra, called the Vajrapanjara, it is said;

    Trailokyavajra's greater and lesser Bhutadamara meditations are based on this - which is found in the Sadhanasamgraha [Sadhanamala]. Bhutadamaru Vajrapani is Charya Tantra, a step beyond Kriya, it uses Cunda, Yellow and Green Janguli, Ekajati, and multiple Maricis with the companions who are really all Pig Face.

    Bhutadamara, Demon Subduing gesture, is about the plane of Heaven of the Thirty-three, or second Kamaloka, Indra Heaven.

    And so if I look back at the big Ekajati Thangka, why she may have Cunda and Janguli as unique deities, it would most likely stem from this. What? It says Bhutadamara Vajrapani deploys the same four goddesses as depicted there.

    And so if there is such a thing as Marici then inevitably there is a Varahi, and again my personal recommendation is to not try invoking Varahi directly, partly out of traditional respect for the lineage but also, if something came out, it might well be a ton of bricks.

    In Buddhism, Varahi starts in hell in STTS or the beginning of Yoga Tantra, and is converted to Dharma by Vajrapani. She is an attendant to Marici, using her older STTS name, Varahamukhi, where she is in the final northern or accomplishment position in the series varttāli vadāli varāli varāhamukhi.

    In his Vajravali relationship mandalas, Bhutadamara Vajrapani, is in the lower left, beside Marici in her stupa. The upper right is Navoshnisha (Nine Usnisas) Sakya Simha Lion Buddha, and the upper left is Vajradhatu or male-centric Six Families. So it suggests that if the Humkara gesture develops a subtle Vajra Kaya or Amara Vajra or Deathlessness, Bhutadamara unleashes the real Marici, which, again, is like an illuminating flash, up to the mega powerful flash of full enlightenment or the Manifestation of a Buddha in a World System. When this happens, Bhu Devi and Aparajita do Mara Vijaya, which is Sparsha Bhumi or Earth Touching Gesture. So although the two Vajrapani gestures sound closely related, in a subtle, technical view, they are a bit different.

    Again, part of what happens in Sarvadurgati is that the standard Hindu deities are brought in to Buddhism. Most of them are one to one, except:

    The Hindu Sun, Aditya, became Vajrakundali with Vajramrita as Shakti.

    And so that is the basis of what we call Jewel Family where Amrita is usually equated to Varuni. They are something secret under the Yakshas but at the same time, the crown center and occult power of sun. And in the role of Mamaki, she appears first to be known in Jewel Family but then she appears to enter union with Vajrapani and then eventually Akshobya and is in Vajra Family.

    The actual Prajnas change around due to tantra; the first main movement appears to be Locana or Buddha Eye who sees the Dharmadhatu. The Dharmadhatu arises in waves and by degrees, so the nature of Buddha Eye is to see something more profound and subtle and so she changes Families. So you generally have a Vairocana tantra which progresses to another kind.

    Out of the vast total number of deities, the ones that rise high on the scale of numbers of arms are White Cunda and Red Varuni.

    Varuni is the nectar, and there is reason to say that Cunda is the container, especially when thinking that her Rosary Pitcher form is defined as the Dharani itself and that it is equivalent to almost the highest stage which could readily be conceived by most people.





    If there is a goddess form whose dance is not quite Tandava, but more like a pounce, there is definitely said to be a Tara who stomps the ground. And so in this case, both Humkara and Bhrkuti are used in other verses and are not necessary to identify this one:

    namaḥ kara-talā-ghāta-caraṇā-hata-bhūtale |
    bhṛkuṭī-kṛta-hūṃ-kāra-sapta-pātāla-bhedini ||

    "Homage! Goddess with palms pounding and feet stamping on the surface of the earth; lady who, wrinkling her brow in wrath, rips asunder (the Lord of Death) seven levels beneath the ground with (vajras streaming from her) syllables HUM."

    Tala ghata is her palm strike, and:

    caraṇā (f) – “the feet of”, the venerable (N. N.), a pillar, the root (of a tree) hata

    is considered her foot stomp.

    And so the verse gives:

    Namaste to that Tara whose Hand Palm Strikes, Feet of her Strike Earth's Surface

    Bhrkuti has made or done Humkara, shattering seven hells.


    Bhedini could also be purgative, cathartic; interrupting; beating or knocking out, perhaps due to its use as a noun for Priyangu fruit.


    The verse is often dedicated to Wrathful Bhrkuti, but, we cannot find attestation to such a thing in Sanskrit originals, and so it may be fair to slide Bhrkuti to another verse that uses her. And so then this one is open to question. I have thought it could equate to War Victory Chariot Legion Mahamaya Vijayavahini. But if you have a sense of about to stomp the ground in a clear vision, then, this is the first thing that comes to mind that possibly refers to it.

    Scripturally, it is not a given form, it is the verse and its meaning, intended as a remover of a knot in the subtle body.

    It would generally not be Cunda since she is verse two and usually Vajra Feet.

    It would generally not be anything known, I cannot remember any pose that sounds like this and I do not believe Bhrkuti really fits. Calad Bhrkuti Humkara is in verse eleven, which is also accepted as Bhrkuti and has calad, motion or perhaps vibration of the brows.

    So on this one, fourteen, it is next to impossible to really say, since her obvious identifying feature of stomping the ground does not seem to reflect any of the sadhanas. There is a unique Tara system at Alchi Monastery, which I can not find the names of right off hand, so I can't say if it has a more accurate-sounding suggestion.

    I can kick Tara in the tires as hard as I want, and all that seems to happen is she will say, well, I do this thing where you are allowed to reasonably debate might be something different from the ones of me you can more easily name.
    Last edited by shaberon; 17th July 2020 at 10:52.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Last edited by Agape; 17th July 2020 at 12:34.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Yes that is the correct Tara recording Agape just posted.

    The first introductory line is saying praise of Ekavimsatyai (twenty-one) Taras.

    The verses are:


    namas tāre ture vīre kṣaṇair dyuti-nibhźkṣaṇe |

    trailokya-nātha-vaktrābja-vikasat-kesarōdbhave ||


    namaḥ śata-śarac-candra-saṃpūrṇa-paṭalānane |

    tārā-sahasra-nikara-prahasat-kiraṇōjjvale ||


    namaḥ kanaka-nīlābja-pāṇi-padma-vibhūṣite |

    dāna-vīrya-tapaḥ-śānti-titikṣā-dhyāna-gocare ||


    namas tathāgatōṣṇīṣa-vijayānanta-cāriṇī |

    aśeṣa-pāramitā-prāpta-jina-putra-niṣevite ||


    namas tuttāre-hūṃ-kāra-pūritāśādi-gantare |

    sapta-loka-kramākrānti niḥśeṣākarṣaṇa-kṣame ||


    namaḥ śakrānala-brahma-marud-viśvźśvarārcite |

    bhūta-vetāla-gandharva-gaṇa-yakṣa-puras-kṛte ||


    namas traḍ-iti-phaṭ-kāra-para-yantra-pramardini |

    pratyālīḍha-pada-nyāse śikhi-jvalākulźkṣaṇe ||


    namas ture mahāghore māra-vīra-vināśini |

    bhṛkuṭī-kṛta-vaktrābja-sarva-śatru-niṣūdini ||


    namas triratna-mudrāṅka-hṛdyāṅguli-vibhūṣite |

    bhūṣitāśeṣa-dik-cakra-nikara-sva-karākule ||


    namaḥ prabhu-ditāṭopa-mukuṭākṣipta-mālinī |

    hasat-prahasat-tuttāre-māra-loka-vaśaṃkari ||


    namaḥ samanta-bhūpāla-paṭalākarṣaṇa-kṣame |

    calad-bhṝ-kuṭi-hūṃ-kāra-sarvāpada-vimocinī ||


    namaḥ śikhaṇḍa-khaṇḍźndu-mukuṭābharaṇōjjvale |

    amitābha-jaṭābhāra-bhāsvāra-kiraṇa-dhruve ||


    namaḥ kalpānta-huta-bhug-jvāla-mālāntara-sthite |

    ālīḍha-mudita-ābaddha-ripu-cakra-vinaśiti ||


    namaḥ kara-talā-ghāta-caraṇā-hata-bhūtale |

    bhṛkuṭī-kṛta-hūṃ-kāra-sapta-pātāla-bhedini ||


    namaḥ śive śubhe śānte śānta-nirvāṇa-gocare |

    svāhā-praṇava-saṃyukte mahā-pāpaka-nāśini ||


    namaḥ pramuditābaddha-ripu-gātra-prabhedini |

    daśākṣara-pada-nyāsa-vidyā-hūṃ-kāra-dīpite ||


    namas ture-pādāghāte hūṃ-kārākāra-bījite |

    meru-mandāra-kailāsa-bhuvana-traya-cālini ||


    namaḥ sura-sarākāra-hariṇāṅka-kara-sthite |

    tāra-dvi-rukta-phaṭ-kārair aśeṣa-viṣanāśini ||


    namaḥ sura-gaṇādhyakṣa-sura-kinara-sevite |

    ābaddha-muditābhoga-kali-duḥsvapna-nāśini ||


    namaś candrārka-saṃpūrṇa-nayana-dyuti-bhāsure |

    hara-dvirukta-tuttāre-viṣama-jvara-nāśini ||


    namas tritatā-vinyāsa-śiva-śakti-samanvite |

    graha-vetāla-yakṣa-gaṇa-nāśani pravare ture ||


    [end of verses]

    mantra-mūlam idaṃ stotraṃ

    namas-kāraika-viṃśakaṃ |


    [The twenty-one praises are the song of her Ten Syllable Root Mantra]

    Oh and in having mentioned the "red aura" of Cunda and Vajra Tara, it is called Jnanagni, that Fire of Wisdom which develops by renunciation of the fruit of one's actions.

    Buddhist Agni holds an Initiation Pitcher like Cunda.

    Jnanagni is present in Bhagavad Gita as the replacement of working for desire. In Yoga Vasistha, it is the light from Shiva's third eye. In Krishna Yajurveda, speaking of Three Agnis, Jnanagani is Mind; this system is quite close to ours, speaking of five elements, six senses, and seven dhatus. Maha Jnanagni is the red aura around deities such as Samvara and Vajra Tara.

    In having mentioned a kind of secret Buddhist sun (Vajra Surya) opened in Sarvadurgati, the phrase from Vajra Tara 93 has been translated as:

    "she is born of the consecration-water of Vajra and Surya"

    vajrasūryābhiṣekajām

    But there is no form of "born" or bhava like in Tarodbhava Kurukulla. There is no consecration or water. This is after having said "she is crowned by five Buddhas", and seems to mean "she is initiated by Vajrasurya".

    Vajrasurya, or Secret Sun, is a title of Ratnasambhava (with Mamaki) as used in Anandagarbha's time, when a yogi called Gambhiravajra propitiated Vajrasurya by means of Sarvabuddha Samayoga Dakini Jala tantra in Sitavana [Peaceful] cemetery. He obtained the vision of Vajramrita Maha Mandala and the sadharana siddhi.

    He was then sent to Dhumasthira (Steady Smoke) to find a blue (utpala) woman with an emerald-colored tikka. She conferred to him the initiation of Catuh Vajra Amrita Mandala. She taught him the rest of the tantras, he meditated on Heruka, until attaining Mahamudra siddhi.

    What little we know of Vajramrita tantra is that it is among the oldest and main explanations. Blanket Guru was in Dhumasthira, traditional main town in Oddiyana. Amrita is the source of all siddhis, including Vajra Kaya.

    Anandagarbha is one of the main exponents of Yoga, i. e. Sarvadurgati, Namasangiti Manjushri, etc., and there you have the background of the four Vajra Amrita mandalas of the only Jewel Family tantra.

    It is also true that Grey Padma Jalini as Dharmadhatu Ishvari is in Jewel Family for the rites of Vilasini (Karma Mudra).

    In mentioning Vasistha's Yoga, he is considered the original transmission of Tara, as well as a reason to believe Mahacina is not Tibet, but a culture, linked to Buddhism in Assam.

    Vasistha and Mahacina

    Vasistha and Mahacina

    Vasistha cursed Hindu Tara's Trim syllable

    Vasistha's hermitage is in Guhawati, Assam.

    Vasistha's rendition of Jnanagni as Shiva's Eye Fire, mentioning Aparajita and others.
    Last edited by shaberon; 17th July 2020 at 17:33.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    I'm going to reply more later after I do my notes. But since it just happened (I sometimes lie down for a nap and shake during the day when something seems unfinished), I thought of repeating the Cunda mantra as a way to find out if they wanted to comment on it. The response was another mantra:

    "Om sukha sukla siddhi sikra prabhala svaha"

    I had to look up "sikra" it has something to do with instruction, and I thought "prabhala" would be something about light, but my dictionary only has "prabala" meaning "mighty" or "strong". Not sure what to make of it yet, I will be back when I've finished my notes.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Thus [T.K TaR] means [Time] in the language of Zeta Reticuli as in “movement of stars”.

    Sanskrit is linguistically very close to certain stellar languages.

    Sleep talking here

    🙏

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Thanks, Agape. The second one seems a little less accessible to me, I have less idea what he is chanting. The first one seems approachable as names. I will have to listen to the second one several times before can make out much more than "Sarva sattva..." and so forth.

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