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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)

    Om Manipadme Hum in Mongolian is apparently Ong Manibamai Hongshi, which elsewhere is Om Manipadme Hum Shri. Which seems like it is also a Shakti usage, but I'm not sure.

    Mahalakshmi,seated on a Lotus flower,who art lord Brahma ,who is the great lord and look after your devotees like a mother...
    In Tibet, because Hrih is the seed of the mantra, they say Om Manipadme Hum Hrih and call it six syllables. It is just how his mantra wheel is drawn. Like for Tara, you could have Tam in the center, ringed by Tara's mantra, but that wouldn't mean you add the Tam back into it.

    I was unaware of it becoming "Sri", which can be masculine or feminine.

    In the Seven Syllable tantras, Avalokiteshvara is clearly stated to commandeer the syllable Hum: he is Hum continually pronounced.



    As to the second part, we can always take the translators to task. Lakshmi is generally Vishnu's consort, and the verse does not actually change that:

    Padmasana-sthite devi
    parabrama svarupini,
    Paramesi jagan matar-
    mahalaksmi namo stu te.

    Meaning -

    O ! Mahalakshmi,seated on a Lotus flower,who art lord Brahma...

    She is seated on a lotus, but she is Parabrahm Svarupini. It means her form or body is Parabrahm. Brahma is not an object of worship in Hinduism. Parabrahm is also called Brahman. The objects of meditation in Hinduism are generally Sadguna Brahman and Nirguna Brahman--with and without Time. Brahman with Time has six attributes, shaktis, or transcendent perfections. Infinite universes emerge from and dissolve into Brahman, but Brahman remains unchanged.

    Brahma is the Creator of the individual universes and "lives" for a hundred of them.

    When universes arise, one of my favorite ways of understanding the Hindu male trinity says:

    One time Shiva cast infinite light. Brahma lied and said he found the end; Vishnu told the truth and said he could not.




    Quote
    One of the mandalas you posted earlier when I looked up things, there was a gate, then a wall, then a wall of fire, then the cemetery. Is the double ring on this one supposed to be that, or does that not always occur?
    This one looks like it is on a lotus with petals in three colors, red, green, and white, then there is a black ring which actually has gold vajras end-to-end, and then a ring of flames.

    What looks like four big gates is the fact it is on a crossed vajra. The cross is on the ground or Bhumi, and outside the circular territory is Vajra Rekhe or Fence and Jvala or Blaze, so these additional rings is a pretty common style. I have never looked all that closely at how it could be changed or iterated.

    I think it would be pretty accurate to say that Dhanada is giving all the Yoga components in a mandala, and there are not many items left, sort of like how Generation elaborates most of the details and Completion is like a finishing touch.

    The lower register is a Quintessence or Five Families view centered on Vajra Family--Prajnaparamita. Going across are Amoghasiddhi Dhanada or Arya Tara, Lotus Kurukulla, Vairocana Cunda, and Jewel Vasudhara, and they are all Tara.




    If Jamgon Kongtrul can be considered helpful, he said Vajradakini is Parasol.

    One thing about Cunda is she frequently carries a Patra or "alms bowl" which is an inverted Tapatra or Parasol.

    Sitatapatra Parasol has accumulated the deities Maha Pratyangira, Amaravajra, and Vajradakini, and the Parasol is one of the Victory items "above" the mandala or Mt. Meru. She is the chief of the Usnisa class as well as the tantric application of the crown chakra in Jnana Dakini--Samputa terms. It would seem to be this plus Seven Syllable mantra which would emit her tantric forms.

    In these tantras, "to move" or Cala becomes interpreted as the Swing Recitation of Vilasini.

    Garuda has many, many tantric practices, such as Shabala or multi-color Garuda. According to HPB, it is usually among the most helpful occult creatures. It is a Kinnara class Gandharva. Vajravarahi is said to use it to head towards the sun.

    I believe a real one is more subtle than what I have experienced, and I have not paid much attention to it, as it can be ignored until it forces its way in from a trinity which I think is Vajrapani--Hayagriva--Garuda. Something close to that.

    In Sadhanamala, it is included a few times in a list of "many creatures", but it only seems to be individualized one time in Arya Srimati Kurukulla 178, after a dharmodaya and her "Amuka" (smasana or cemetery) mantra, this comes near the end:

    saptalakṣeṇa surāsurakanyāś ca, koṭyā garuḍai-
    rāvatādayo divyapaśavaḥ sāmānyapaśavaś ca



    Seven hundred thousand, or, perhaps seven laksana or characteristic marks

    Sura (Varuni) Sura Kanyas (virgin daughters)

    Kotya is probably "residence" of Garuda Ravata (roaring, shouting)

    Divya, celestial, pasavah, bringing forth or offspring, samanya is "sameness", bringing forth again.


    Even without being able to figure out much about the sadhanas, it seems evident that Kurukulla is the custodian of Nag Kanya and Garuda.


    I do not generally have any kind of visionary experiences. The closest thing to what I could say generated herself on me, anyway, is probably Maroon Sri Devi:










    Dorje Rabtenma, (English: the Vajra Stable One), belonging to the iconographic category of Shri Devi. This form of Shri Devi originates from the Nyingma Tradition of Tibetan Buddhism. Dorje Rabtenma is commonly found as the protector deity in the bottom registers of paintings belonging to the schools originating with the Pagdru Kagyu of Pagmodrubpa. Subsequently the deity was predominantly practiced in the Shalupa and Tsarpa sub-schools of the Sakya Tradition.


    Fearsome in expression, maroon or black in colour, she has one face, three eyes, bared fangs and yellow hair flowing upward. The right hand holds aloft a flaming sword and the left to the hip clutches a jewel-spitting mongoose bringing forth a stream of variously coloured gems. With some forms she holds a skullcup with the mongoose balanced on the forearm. Crowned with a tiara of five white skulls, gold earrings, bone ornaments and snakes, and a long white snake necklace, she is adorned with a garland of severed heads - pink, green and blue. At the navel, emblazoned below flaccid hanging breasts is an emanating golden sun and above the head a white circle of the full moon. She wears across the shoulders an upper garment of a human skin and elephant hide. With the two feet shackled in iron chains, she sits atop a human skin saddle on a mule, above a sea of churning blood awash with human and animal corpses, completely surrounded by dark smoke and the red licks of flame of pristine awareness.

    "Goddess Dorje Rabtenma, Great One, with a body maroon in colour, one face, two hands and three eyes; the body is covered by a human skin. Held in the right hand is a blazing sword; a mongoose grasped in the left, riding atop a three-legged mule." (Shalu Liturgical verse by Shakya Gelong Rinchen Namgyal).

    Dorje Rabtenma was the special protector of Shalu Monastery famous for the teacher Buton Rinchen Drub Tamche Kyenpa (1290-1364) the founder of the Bulug-Shalu sub-school of the Sakya tradition of Tibetan Buddhism. Alternately, a very similar form of the deity is found in the Bon (Sarma) Religion and called Machig Lhamo. The mongoose is absent from this Bon iconographic form.


    No, I have no "connection" to her and no clue of her mantras or verses or anything. Something, shall we say, happened, and she was required to oppose it. She was successful.

    I did not know her name was "Stable" but that had a whole lot to do with it.
    Last edited by shaberon; 30th July 2020 at 06:11.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Agape (here)

    Looking at the quintessence of all the teachings I’ve ever studied, practised or encountered, no matter how “high” or good they are,
    it always brings me back to where I started.
    I would say the (accomplished) end is like the beginning.
    Speaking of Quintessence, I have just asked Sadhanamala about Rudra, and it returns Pancha Raksa, the Five Protectors.

    This group is exoteric and is centered on Pratisara, using the normal color scheme, where, for instance, Red is West, "up". And there are loads of images and mandalas of this group, and some of them add up to twenty-five or fifty-six deities, but, the Quintessence is always the same. This Ngor mural is an example:








    Well, the red western goddess is called Sitabani, which is also the first peaceful cemetery, and a real place which was a major nexus of dharma transmission.

    And in tantra, once we are generating some heat, then we develop a need to counter-balance it by having a cooling mechanism. We want to melt the Heruka, not fry our brain. And Sitabani is Red, sitting there in the Fire quadrant and yet her name means Cool Forest.

    In Sadhanamala, there is a tantric Pancha Raksha which shows exactly this. We say there is a "basic format" which "may change", and, what happens is, Pratisara does a type of triangular rotation of her retinue so that the Fire goddess goes North into Air, which seems to express cooling.

    Not only that, suddenly, the goddesses arise in more powerful or Maha forms. On the previous page, we found "unidentifiable twelve arm white deity"--and with the rotation, West, or "up", becomes occupied by a Twelve Armed White deity.

    There is no known picture of this reconfiguration, although I believe there may be an individual Sitabani from it.

    Pratisara is Gaura--possibly orange (pale red-yellow)--and crowned by a caitya or stupa. Gaura also appears as an equivalent to Vimala who Buddha trained nine Bhumis under. In her mantra, she is still Manidhari Vajrini, i. e. it means she holds a Mani, but it is hard to tell since the description of some of her arms is missing. However, her four right arms have the items shown in her left above: chakra, trisula, bow, and axe. So her items are probably the same as her regular form, which has eight arms anyway--and she is not physically holding any Mani. According to Gudrun Buhnemann, pratisara and mani likely refer to an amulet.

    Because it was triangular, the East or "down" goddess, Blue Sahasra Pramardani, does not move; however, she is imputed with Mahabala Krama Raudravesa--Mahabala's method of becoming possessed by Rudra.

    In the south is yellow eight arm Mayuri crowned by Ratna.

    In the west--also crowned by Ratna--is Twelve Arm Sukla Maha Mantranusarini. Because Sukla is usually used for white, Pratisara is probably no longer white.

    Mantranusarini may not be note-for-note identical to the painting, but her first hand does one dharmachakra, which corresponds:

    prathamabhujābhyāṃ dharmmacakramudrā

    dvitīyabhujābhyāṃ samādhimudrā

    tṛtīye varadaḥ

    caturthe abhayaḥ

    pańcame vajraṃ

    ṣaṣṭhe śaraḥ

    tṛtīye tarjjanīpāśaḥ

    caturthe dhanuḥ

    pańcame ratnacchaṭā

    ṣaṣṭhe padmāṅkitakalaśaḥ


    Some of her arms are missing too.

    In her mantra she is Vimala and Viraj, the only Viraj in the book. She appears to have evicted Lotus Family; the fire element here would seem to be weakened. Although her last item is Kalasa (vase) Ankita (marked) by Padma (lotus).

    Her name simply means Mantra Knowledge, or Mantra Smrti.

    Sitabani then leaves fire, goes north, somehow arises from Tram syllable, turns Harita or Green and is crowned by Tathagata.

    So again, if something combines rare to unique uses of Rudra and Viraj, this is something like the single story or the one way to tell it or do it.

    Because Pratisara is Mamaki and an outer activity of Vajra Panjara tantra, this would appear to be how.

    This is not quite reversed, but, it is like a first esoteric change to a full mandala.
    Last edited by shaberon; 30th July 2020 at 08:16.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote The state of Knowing Mind is quite like the state of No Mind. It’s our higher intelligence no different from intuition and perfect insight of seeing reality just for what it is, not more or less or something else.
    It’s. Mind of Yoga empty of alterations.

    Everything else including psychic and energy work and experiences is more like our effort to balance ourselves carefully on our “designated spot” and passage through this world,
    the rebalancing of inner energies and whatever kind of practice we can undertake themselves help to bring more balance and transformation of the environment.

    As in Dzogchen, the Advaita school of philosophy I also believe we are endowed with the Knowing State naturally and experience it whenever we can dissolve both action and non-action principles.
    So the “path to enlightenment” is hard trial of indulgence in the fullness of illusion that contains all principles one may encounter in any human lifetime,
    all emotions, consciousnesses , living transformations of forms and emptinesses,
    as some of the most powerful experiences of human kind.
    If a place existed in which every state was yet to be determined, then each possible resolution of all of the quantum entanglements would "create" a different universe, as the "decision" of billions upon billions of questions. In such a universe, one would be, for a fleeting instant, connected to everything and everything connected back. And then, as if in a big bang, a reality would be chosen and one's intimate connection to places light-years away would come to an end. If there were even a trace of a memory of the initial state or an inkling of its presence, the inquisitive mind would spare nothing to come to a perception of that state once again, and to again sit at the nexus of an infinite number of balances.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    I don’t offer any empty philosophical statements that I can not see 🙏

    The Universe is relativistic in my observations, quite like the dispersal of Light. I do know quite a bit about the diversity of different time-spaces.

    Our biological ancestors did not start here, on this planet, they’ve arrived here from distant and more evolved -much older Star system- so old that the time difference is actually vast.
    We all still suffer from complex and chronic adaptation process to this environment.

    It’s what my Bodhgaya ET Event Report is about, after all.

    Universe and no matter whether it’s perfect and still or fast crumbling on its edges with dispersal of light is always relativistic.


    This is thread of “personal practical insight” to clear body matters ,of yours and so, I only offer what I can that is of direct perception.


    But do not feel diverted from your own philosophical passage please,


    my apologies for not being fond of long descriptions as we talk
    as my practical situation has to be quite different from yours,
    long journey ..


    Please do not cast suspicions on my statements as something other than personal observation. I was bullied and doubted too many times in this little lifetime not to open my mouth in front of people unless I’d feel quite safe about it.


    It was thanks to you and Shaberon that I started to share some insights here but should they be misread as empty chat and interruption
    please remove my postings


    Apologies


    😢
    Last edited by Agape; 30th July 2020 at 17:18.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    The idea from above about a change to a basic Quintessence has a bit more detail. Again, we will find that the academic practice is to record writings and images, which are always clues--although they never ask what it means in practical terms or as inner meaning.

    For one thing, Pramardani is the only distinctly wrathful member--and her name relates to Buddha's Final Samadhi and crushing all obstacles. Yet she does not rotate.

    The Pancha Raksa are frequently found with the "tantric transition" deities Vasudhara and Amoghapasha.

    Gerd Mavissen on p. 217 about Sadhanamala 206 found that it is the "Nepalese style", i. e. practically all of their Pancha Raksha images are based on it. But, only two of the earliest ones have Mantranusarini in white. The artists decided that she "must" be in Lotus Family and so she "must" be red, and this was copied by Tibet, who got the sadhana text correctly, but never drew a white one.

    Ch. 3 p. 218 finds a single instance of her in white. It makes it clear that some of her arms are not described because a pair of them does Dharmachakra, and another pair does Samadhi Mudra (i. e., holding a bowl).

    This is an example of Nepalese Sadhanamala 206 Maha Pancha Raksa:







    They continue Pratisara in white, or, have interpreted "Gaura" as white, which is at least possible. But then you can make out Mantranusarini with twelve arms, with one pair doing dharmachakra and another pair holding a bowl. Making her red is like asserting the sadhana is wrong because you don't understand why something unexpected happens.


    Pratisara is usually Jewel Family, or, possibly Vairocana (which is normal for any kind of stupa deity), which would make the following possible:

    Maha Pratisara Prayoga Vidhi (Ritual Book) affiliates her to Pratyangira, and involves Vajradaka and Kunkuma powder. It does not quite say where it comes from and I have not seen it elsewhere, and it changes their names.

    There are however a lot of things that say where they come from, but, of course, do not have all the documents online, such as the Nepalese scripture catalog, which has a few specific instances of Vajrayogini, several of which are as the expected Varahi. But there is also:

    parabrahmasvarUpiNI vajrayoginI

    vajrayoginI mantrAnusArinI

    ugratArA vajrayogiNI

    vajrayoginIguhyeCvarI nairAtmAghyeCvarI

    vajrayoginyA CrImatmantrANusAraNI

    "Vajrayogini and Buddha" on the cover of Aparamita Ayur with Bhattarika Sragdhara and Bhattarika Ekajati

    Right after "Chum Dharani" is vajrayoginI parameCvara dhAraNI. One would guess this is talking about Cunda and Parabrahm Svarupini.


    Not only is Parabhram Svarupini originally a bit shocking since Lakshmi elevates herself to/or took over Parabrahm, later, when she says "I am Parabrahm and not-Parabrahm", this is considered the Hindu equivalent to the Buddhist Catuskoti. For the math-minded, it is the Four Corners that shear off the logical, linear mind with conditions simultaneously true:

    It is

    It isn't

    It neither is nor isn't

    It does not lack is or isn't

    In the center of it is stability or i. e., Para Sunya, after false mental constructs have been eliminated.


    And so these Vajrayoginis are fairly predictable, aside from the fact they bring in Kolhapur Mahalakshmi and Mantramanusarini. Not even Pratisara is called Vajrayogini--why is "Mantra Memory" singled out?

    In the Vajrayogini list, she even has a Srimati form, which refers to the increase of Sri, to the abundance of wealth, or growing in secret treasure.



    In Sadhanamala Pancha Raksha, the basic Pratisara is:

    viśvasarojagarbhavilasaccandrāsanasthāyinī

    Visvasaroja (universe lotus) garbha (womb) vilasa candra asana

    The other basic Raksa follow, then Pratisara and Vajrapani are used to raise Vajra Gandhari, and then this aberrant Maha Pancha Raksha is after her.

    So it appears to me that Gandhari may have something to do with the empowered Mantra Memory and the Cool Forest leaving fire for the northern Accomplishment zone.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote She is seated on a lotus, but she is Parabrahm Svarupini. It means her form or body is Parabrahm. Brahma is not an object of worship in Hinduism. Parabrahm is also called Brahman. The objects of meditation in Hinduism are generally Sadguna Brahman and Nirguna Brahman--with and without Time. Brahman with Time has six attributes, shaktis, or transcendent perfections. Infinite universes emerge from and dissolve into Brahman, but Brahman remains unchanged.
    So more Brahman than Brahma. Okay. The reason I'm either seeing or looking for the pervasiveness of Shakti is because of the constant drumbeat of creation and female creation in my shakings.


    Quote In Sadhanamala, it is included a few times in a list of "many creatures", but it only seems to be individualized one time in Arya Srimati Kurukulla 178, after a dharmodaya and her "Amuka" (smasana or cemetery) mantra, this comes near the end:

    saptalakṣeṇa surāsurakanyāś ca, koṭyā garuḍai-
    rāvatādayo divyapaśavaḥ sāmānyapaśavaś ca



    Seven hundred thousand, or, perhaps seven laksana or characteristic marks

    Sura (Varuni) Sura Kanyas (virgin daughters)

    Kotya is probably "residence" of Garuda Ravata (roaring, shouting)

    Divya, celestial, pasavah, bringing forth or offspring, samanya is "sameness", bringing forth again.
    I think "kotya" is probably 10 million (crore).


    Quote Even without being able to figure out much about the sadhanas, it seems evident that Kurukulla is the custodian of Nag Kanya and Garuda.
    This is very interesting. The eagle that is in my shakings is a golden eagle -- North America variety -- the Khyung of the Shang-shung is a "horned eagle" which is either a mixture of a golden eagle (Eurasian) and a Eurasian great horned owl, or there was originally a horned eagle species. Nag Kanya is rainbow colored, which matches the being in my upper chest in the same place as the eagle emanates from but front and back.

    Khyunglung was originally the capital of the Shang-shung kingdom. I sometimes wonder if "Khyungpo Naljor", "The Sorceror Khyungpo" isn't better described as the Khyung Po (Bon Khyung shaman) Sorceror, a given and descriptive name, than by "Khyungpo of the Garuda clan of Chenmo".

    The area those two occupy is the area that Kurukulla had been forcing me to pay attention to, I first saw her a little lower, like Mandareva and Samaya Tara (at different times) standing on my heart.

    Quote No, I have no "connection" to her and no clue of her mantras or verses or anything. Something, shall we say, happened, and she was required to oppose it. She was successful.
    Then a good vision to have.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote For the math-minded,...

    It isn't

    It neither is nor isn't

    It does not lack is or isn't

    In the center of it is stability or i. e., Para Sunya, after false mental constructs have been eliminated.
    Ha! There is a subbranch of mathematics called fuzzy logic, in which truth is a real number between zero and one. If I make a graph of the truth of two statements, "It is," and "It is and it isn't" and assess their interesection, the place where all of your four statements will be equally true is in the center of the (square) graph. ("Fuzzy" hear does not have to do with lack of clarity of thinking, it comes from the notion of a fuzzy set, which is a set for which some elements are not fully in or out of the set, so the boundary is not "crisp", hence "fuzzy".)

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    I cannot say for sure how Pratisara is related to Gandhari, as this is one of the major flaws in our copy of Sadhanamala.

    Gandhari's backstory is likely more useful than what we can actually scratch up of her in Buddhism. Maybe we will dig that up soon. Her records are sparse.


    On p. 166, Taranatha attributes Asanga's use of Gandhari mantra to enter Tusita and to "move through space".


    If you can read it, 84000 has the two Gandhari sadhanas in Tibetan.

    The basic Pancha Raksa is supposed to be followed by some others missing from our Sadhanamala, before the Maha Pancha Raksha 206:

    Mahapratyangira (202), Dhvajagrakeyura (203), Aparajita (204), Vajragandhari (205).




    As much as Tibet misplaced a lot of the older Tara material off the bat, and continued to do so over time, a close to correct Sadhanamala order of these with Gandhari is followed by the Tenth Ngor Lama of the 1500s who includes others such as Khadira, Mahacina, and Sukla Tara.


    Bhattacharya describes Gandhari's six face form as being from pp. 403-404. He says she is considered the consort of the Yaksa general, Canda Vajrapani.

    We can also find her in Parnasabari's mantra of five Gauris, and in the retinue of eight arm Kurukulla 174.

    However, sadhana 201 talks about having done the Pancha Raksa and uses ten arm Pratisara, who is abruptly followed by Gandhari's dharani; nothing is mentioned of her form. Well, actually it is pp. 402-404, with the middle missing, and it is confusing, since the split happens after Pratisara's five right arms and resumes with Gandhari's six left ones.

    So our book is damaged, in a way that seems like scribal error, since Bhattacharya used the missing pages. It seems even more likely that we have the beginning of 201 spliced to the end of 205, and the 201 is really a Pancha Raksa, not Gandhari.




    When Bhattacharya describes the end of Sadhanamala, there is a misprint; our last one is Nairatma 228, so these 100s should all be 200s. He also makes the error of thinking Paramasva is Hayagriva, since he has not used Dakini Jala as a resource.

    Nairatma, an emanation of Aksho-
    bhya, then appears and to her four Sadhanas (128-131)
    are ascribed. VajrayoginI the next goddess is also a
    powerful and awe-inspiring deity, and she is the subject-
    matter of an authoritative Buddhist Tantra known as
    the Vajrayoginitantra ; to her worship there are seven
    Sadhanas (132-138) in the Sadhanamala. Then follows
    a series of Sadhanas devoted to the worship of Heruka
    who is probably the mightiest god in the whole pantheon
    and is the subject of a popular Tantra entitled the
    Herukatantra. Heruka is conceived in a variety of
    forms and to each of these forms several Sadhanas are
    attributed. Mahamaya or the four-faced and the four-
    armed Heruka has two Sadhanas (239-240); the two-
    faced Heruka with or without the Sakti has nine (241-
    249) ; while Vajradaka or the three-faced and six-armed
    Heruka, who is also called Saptaksara, because of the
    seven-syllabled Mantra ascribed to him, has the two
    next Sadhanas (250-251). The two subsequent Sadhanas
    (252-253) deal with the processes of Bodhyapuja (external
    worship) and Hastapuja, (worship with hand) of
    Cakrasamvara a form of Heruka who is so called
    when he takes the Sakti Vajravarahi; the union
    of the two is the subject-matter of the Cakrasamvara-
    tantra. The next Sadhana (254) is devoted to the
    worship of Buddhakapala who is none but Heruka himself
    with four arms and represented as united in Yoga with
    his Sakti Citrasena. This also is the subject-matter of
    yet another Tantra by name Buddhakapalatantra. The
    last Sadhana (255) in the Heruka series is again devoted
    to the worship of Cakrasamvara or Heruka who is
    associated with his Sakti Vajravarahl. The next
    Sadhana (256) gives four one-syllabled Mantras and
    explains the results obtainable therefrom. Then
    oome Vajrahumkara (257) and Mahabala (258) to each
    of whom one Sadhana is ascribed. To Hayagrlva, also
    called Paramasva, no less than three Sadhanas (259-
    61) are ascribed, while the two subsequent ones Trai-
    lokyavijaya (262) and Vajrajvalanalarka (263) get only
    one Sadhana each. Several Sadhanas then follow for
    the worship of a rather fearful but popular deity named
    Bhutadamara (264-67) who in his turn followed by
    another popular Vajrayana deity known as Yamari or
    Yamantaka with a red or blue form : to the latter no
    less than thirteen (268-280) Sadhanas, some in prose
    and a large majority in verse, are devoted. The deity
    who follows next is Vighnantaka and is rather unfortu-
    nate to get only one Sadhana (281) squeezed in between
    a Sadhana of Yamantaka and his Balimantra (282).
    Maitreya the future Buddha to whom only one Sadhana
    (283) is given shows vividly the apathy displayed towards
    this mighty personality of primitive Buddhism by the
    Vajrayanists. The case of Jambhala the god of wealth,
    however, is different, and the eagerness with which
    this Buddhist Mammon was worshipped is indicated in
    the sixteen Sadhanas (284-299), some in prose and others
    in eloquent verse, contained in the book. Then follow
    seven Sadhanas (300-306) for the worship of a fierce god
    Mahakala who is also conceived in a variety of forms.
    Mahakala is followed by Ganapati who, though origi-
    nally Hindu, readily found a place in the Vajrayana
    pantheon ; to him one Sadhana is awarded. Rajasri
    Tara comes next (308) and the subsequent Sadhana (309)
    contains a panegyric of the same goddess. She is
    followed by Pltha Tara in one Sadhana (310), while the
    next (311) gives the Malamantra of the same deity.
    The last Sadhana (312) in this volume and in the
    Sadhanamala is ascribed to Mahakala whose Mandala
    with all attendant deities is described in detail.

    So we have a very good idea what most of that is, except for Raja Sri, who would probably be taken as an equivalent of Sri Raja Rajeshwari. Aside from that, the book no longer has any mysteries or great unknowns, aside from what Gandhari is doing.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)

    So more Brahman than Brahma. Okay. The reason I'm either seeing or looking for the pervasiveness of Shakti is because of the constant drumbeat of creation and female creation in my shakings.

    A male god without his Shakti is considered dead.

    It is Ganesh who gets them all, and, he is certainly part of Buddhism and Agni Homa. It seems that Buddhism deflects the term "shakti" since it means power, and could easily devolve to mundane affairs, so to show the Noumenal difference, it is called Prajna and considered transcendental wisdom and the internal powers are emphasized. So if we are trying to get "the Mirror Wisdom of Akshobya", it means we are trying to get Akshobya's Prajna, which is his consort and shakti.

    Goddess is easier for me to follow, since she is the experience and the one who gives initiations. You can feel your way through it.

    We are still doing the "science of Brahman" like any kind of Adwaita, and, even now, they use Arthur Avalon's Serpent Power about Shakti at Nalanda University.


    Quote I think "kotya" is probably 10 million (crore).
    It is like "kotinam" as used with Cunda. Yes, both instances could mean a vast number. With Cunda, its seems to me unlikely as a number, since "Saptanam" means Seven Names in the Vedas, and then there are other words before you get to "kotinam".

    Catuskoti has not been asserted to mean forty million, but, "four ends", or "four categories of existence", which "Koti" may also mean, as well as the perpendicular of a right triangle, colloquially, "corner".

    The closely-spelled "Kotya" could be the number, but also has the usage as in:

    Bhūta-koṭya.—(IA 23), the place of residence of the family ghost (Bhuta).


    I am not sure either way is right or wrong, both have their possibilities.


    As well as being the name of an ancient kingdom, the same or a closely-spelled Shangsung are Kinnara Garudas who clash cymbals and have sex all the time. I don't recall in exactly which sadhana they appear. Chenmo or Lha Chenmo is one of the specialized Red Avalokiteshvaras.



    Quote Then a good vision to have.
    With Remati, it was good in terms of effectiveness.

    It was very long and very difficult. She is Big Momma. Any psychic flinch and you would go ballisticly insane. One false move and you will kill or be killed. It's not something I hope I need again any time soon. It was a Demon Subduing episode like you would expect to train in Bhutadamara for years to be able to do, but it was spontaneous. It may have been a vision, but, it was definitely a power.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    This is a different Gandhari than the one in the Mahabharata? Is there a connection between them?

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    So I gather, but I'm not a Sanskrit person, saptanam can mean "seven names" when it is sapta nam. It can also mean "of the seven" as a declension of the number itself, apparently and an "invisible" verb to have. Koti/Kotya is also apparently several declensions of several words. The reason I thought it meant 1 crore here is because the construct ...saptanam laksyasena ...kotya ... shows up elsewhere with different things in the ellipses. So it seemed like they were talking about an army of divine maidens each with an equal flock of 10 million screaming Garudas.

    But I was doing it more like the way I do classical Chinese, which is to find parallel usages from multiple documents because the meanings of things change with time. That may not be a great way to do Sanskrit.

    W/respect to shaktis/prajnas, I "perceived" ("was" is probably more accurate) something similar to the interlocking hexagram or the Sri Yantra last night, except that it was interlocking wombs and the original isn't, it's interlocking male and female, isn't it? The night before, I had been put to sleep (a way to do a repetitive exercise they want me to practice) with the word "Dharmadhatu". Last night, somehow in connections to the wombs, there was again a word, it was Dhatugarbha (it was during active shaking, there was no "exercise period" last night). I looked it up and it's the dome part of a stupa where the relics are stored? Is there more to it than that?
    Last edited by Old Student; 31st July 2020 at 19:01.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    So I did just a small amount of digging about the Shri Yantra. This version is called the Tripura-sundari Yantra, the beauty of the three worlds,


    My concerns about it all being feminine triangles as mused above are apparently not to worry: The Yantra is also called the Navayoni Chakra. The masculine (according to Wikipedia) is the masculine of the Goddess -- Brahm, the same term that I had asked shaberon about earlier and he had clarified as Brahman. The feminine is apparently linked via Devi Tripura Sundari, to Durga/Devi Maa.

    The Yantra does not actually appear as such in my shaking, and I have not actually counted triangles. What does appear is wombs and when seen from a particular angle, there are glowing "idealization triangles" surrounding each one.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Every couple of months our internet goes out, and it takes anywhere from a couple of days to a week or so to get it fixed. So I am posting what I started back then relevant to the deities or goddesses being discussed, and then will get back to the thread. What is a little weird is that when I put the stuff about Camel Rider and Janma or Birth planet, my friends went to see a baby camel.

    With pages missing from Sadhanamala, we only get part of a deity who is hardly ever mentioned, but definitely is someone.

    From what we are able to find, Vajra Gandhari has six faces, which is a powerful symbol of Mars (Manjushri). It is six faces on Mars, Kumara, Angaraka, Murugan, also known as Kārttikeya ("son of Krittika"), Shanmukha ("one with six faces"), Skanda ("attacker"). Krittika is Pleiades, i. e., the use of six mayavic Agni seeds to bear progeny.

    So we think the faces of Mars reflect the antics of the Pleiades and the descent in world systems as Ganges.

    This six face attribute is shared with Manjushri and Krsna Yamari, and Marici. Since the first two are the same guy, I am not sure if this is like saying Vajra Gandhari is Krsna Marici, but we see that it is rare, powerful, and specific. Or, maybe she is Krsna Mantramanusarini, who at least matches the twelve arms. The only other one that seems to have twelve arms is Maya Jala Krama Avalokiteshvara.

    Gandhari has three appearances in Buddhism: on her own, with Kurukulla, and with Parnasabari.

    Bhattarika 115 is a four arm Kurukulla who is not an archer.

    It is hard to ever know that Kurukulla has anything other than four arms, but she has a Heruka and other forms. Nepalese Kurukulla simply takes Shakta's Sri Yantra:









    Nepal would probably not be able to answer whether she is Hindu or Buddhist, it would be "both or neither" because they would probably just say she is tantric.


    Eight arm Kurukulla does Trailokyvijaya mudra, and her company is:

    pūrvvadale prasannatārāṃ dakṣiṇadale niṣpanna-
    tārāṃ paścimadale jayatārāṃ uttaradale karṇatārāṃ aiśānadale
    cundāṃ āgneyadale aparājitāṃ nairṛtyadale pradīpatārāṃ
    vāyavyadale gaurītārāṃ ca dhyāyāt /

    Prasanna, Nispanna, Jaya, Karna, Cunda, Aparajita, Pradipa, Gauri

    Here you have an honorable mention of Pradipa or Lamp Tara, an Offering Goddess who has been placed in a new group.


    etāś ca sarvvā rakta-
    varṇāḥ pańcatathāgatamukuṭā vajraparyyaṅkaniṣaṇā dakṣiṇa-
    bhujābhyāṃ varadamudyā''karṇapūritaśaradharā vāmabhujābhyāṃ
    utpalacāpadharāḥ /

    All are Red Vajra Feet with Varada Mudra and Lotus, Sara "arrow" and Capa "bow".

    Dvare is dvara, door, like in Haridwar, Door (Gate) of Hari (Vishnu). And so this says it is her group of Gatekeepers:

    pūrvadvāre vajravetālīṃ lambodarāṃ
    vikṛtamukhīṃ raktavarṇāṃ akṣobhyamukuṭāṃ dakṣiṇahastābhyāṃ
    tarjjanyaṅkuśadharāṃ vāmakarābhyāṃ vajraghaṇṭāpāśadharām,

    All of them have an individual item, and a Hook, Bell, and Noose. The first Gatekeeper is Fat Red Four Arm Tarjani Gesture Vetali. Here again, Chain for some reason is excluded.

    dakṣiṇadvāre aparājitāṃ pītavarṇāṃ ratnasambhavamukuṭāṃ dakṣiṇa-
    hastābhyāṃ daṇḍāṅkuśādharāṃ vāmahastābhyāṃ ghaṇṭāpāśadharām,

    Yellow Four Arm Staff Aparajita, second instance of her in this mandala. The staff is a Danda, not Khatvanga.


    paścimadvāre ekajaṭāṃ kṛṣṇavarṇāṃ ūrddhvakeśāṃ lambodarāṃ
    dantāvaṣṭabdhauṣṭhāṃ amitābhamukuṭāṃ dakṣiṇakarābhyāṃ vajrā-
    ṅkuśadharāṃ vāmakarābhyāṃ ghaṇṭāpāśadharām,

    Fat Blue Big Hair Four Arm Vajra Ekajati in Lotus Family, which makes it look like Vairocana is kicked out, instead of traded into this sector.

    uttaradvāre vajragāndhārīṃ kanakaśyāmāṃ amoghasiddhimukuṭāṃ vikṛtamukhīṃ
    lambodarāṃ dakṣṇabhujābhyāṃ khaḍgāṅkuśadharāṃ vāmabhujābhyāṃ
    ghaṇṭāpāśadharāṃ cintayet

    Fat Dark Gold Four Arm Sword Gandhari.

    Why does such an obscure, little-used character get such an impressive mark? It would be considered the "seal", Bell, or Accomplishment of the rite.


    In Buddhism, the Four Kings are not wisdom beings, they guard the lowest level of Kama Loka closest to earth. They are all harmful in a particular sense. If Dhrtarashtra hears a sound, it will be reflected harmfully to its source. So he wears a helmet and plays guitar all the time. He is considered the chief of the Gandharvas.


    Dhrtarashtra "Grasps the Kingdom" was a Gandharva son of Kasyapa and Muni. It is he who was reborn in earthly form in the Mahabharata as a king by the same name.

    This human king's wife is Gandhari. She was the daughter of Subala, king of Gandhar, which we call Kandahar. She was the sister of Shakuni, the sorceror who started Armageddon, but she has some of the strongest morals in the whole story. She blindfolds herself to be like her husband (born blind). They have a hundred sons and one daughter, the Kauravas, the losers of Armageddon.

    One out of her hundred sons survives, and in the end she goes into a trance and self-immolates in a forest fire along with Dhritarashtra and Kunti as a form of penance.

    Once, the King Dhritarashtra had gone to crush Bhima with evil intent, but Krishna instantly replaced Bhima with a metal statue of himself. He crushed this statue, releasing all his anger and apologizing for all his folly. His name means "a good king" and he was born blind due to a fault of his mother.

    He was basically good but went around in a blind fury until he got a catharsis. His wife, blindfolded and fair, resembles Virgo. The question about her is how she got a hundred and one children from some jars and a piece of meat.

    But she is very Sita-like, devotion and purity seem to be her qualities. What would get her hitched to Yaksa General Canda Vajrapani, in some secret way that none of her three appearances in sadhanas show it? Her form is characterized similar to him, but it has not been found that he is present, although it cannot be determined without the missing page.

    Vajrapani and the Four Kings? Even his wrathful side has much more wisdom than Dhrtarastra?

    Vajra Gandhari's main items are Vajra and Bell, her main face is blue, then she has faces in five colors. She is on a sun disc on a double lotus, warrior pose, strong, and frightening. One review that uses Sadhanamala shows that in the Jain view, Gandhari is part of Chamunda with Candi, Cinnamasta, etc. Bhattacharya says her statuettes are found in China, but, just because she is an Amoghasiddhi deity with Kurukulla, does not mean that is the case here. There is not much unique to her besides her faces. Since her main item is a Vajra like Vajra Tara, then, the name does not mean she is in Vajra Family. Although her personal form appears to match that. Mantricly she is Triple Hum.

    She is something like Gandharva Shakti, which leads in the next exercise to a state of Pancha Raksa wherein the Mantra deity becomes strikingly large as well. The Pancha Raksha sadhanas have made a sandwich around the deities Parasol, Banner, and Invulnerable Witness, along with Gandhari, and then arise in Maha form. When one asks, what happened to the Pancha Raksa, who are the twelve armed deities, and what could Gandhari possibly mean, it all seems to focus together. Then, the Pancha Raksa twelve arm goddess is always painted red as some means of negligent camouflage, I suppose maybe the artists refuse to consider how Jewel Family might emanate a white deity in the West. Previously, in standard Pancha Raksa, Pramardani was a white six arm goddess, and Mantramanusarini was a blue Vajra goddess with an Axe. So Vajra experiences a change or process towards Jewel within Mantra goddess. The sadhanas generally seem to indicate a libation from Jewel to Vajra, and a response is expected, since Vajra Family is the hypostasis for Vajrasattva and Vajradhara.

    What got me started looking at Maha Pancha Raksa was the change to Sitabani, as appears meaningful to the symbolism in Agni Homa with Cool Forest Peaceful Cemetery. The change to Mayuri is less noticeable, since she has a major existence outside of the Pancha Raksa, multiple forms, is one of the oldest and perhaps pre-Vedic deities. She has a Sutra basis, seems to be an aspect of Kumari, and of course her peacock is associated with Mars to begin with. However, part of what Buddha explains is his incarnation as Golden Peacock. And so Mayuri is also an early Buddhist convert. She is highly connected to the system of Tara.

    Pratisara as the chief of the Pancha Raksa is Mamaki, which is not too hard to see when she is in Jewel Family, but she is also a Stupa deity. This is like a mix of Jewel Family and Dharmadhatu Vajra.

    According to Gandhari's position in Sadhanamala right after the main Victory items of a mandala plus the Ratnagiri Witness of Buddha's Enlightenment, before a somewhat baffling twist to a standard, exoteric Quintessence, which seems to be known in Nepal and Ngor, it does seem like a switch from a very specialized esoteric sound, to the arrival of the large Mantra goddess.


    According to Wiki:

    The terms gandharva and yakṣa sometimes refer to the same entity. Yakṣa in these cases is the more general term, including a variety of lower deities.

    So then Yaksha are like an underworld border guard, and they exist throughout it, although there are more specific kinds like Gandharvas.



    The ancient term for the Wrathful Deities is Krodha Vinyaka--Anger, Remover of Obstacles.

    Vinayaka were mischievous spirits we found pacified by Tara at Mathura (in the Golden Rosary). Then they became known as Ganeshvara Vinayakas.

    Ganesh is also named Ganapati, Vinayaka, and Oṃkārasvarūpa (his form is pranava Om, i. e. Primordial Sound). In Hinduism he is already Lambodara or fat, has a Dhumra or Smoky form, searching for Ucchusma or "scraps"...this is perhaps unique for a Hindu deity, but becomes proliferous or standard in Buddhism.

    Yakshavinayaka still just means a Yaksha.


    Gandharvas are the Celestial Musicians whose sound conveys the esoteric sciences to man. They are in charge of the Soma plant. Ganadevas inhabit Mahar Loka, govern our Kalpa, so are called Kalpadhikarin. They last only One Day of Brahma. Mahar is the Fourth Loka or same as the plane of Kama Loka. Ganesh does not have a physical planet but is associated with Ketu.

    Ganesh and the Gandharvas are the unstruck sound of Om; gandharva as a common noun is music.

    HPB says Ganesh is Egyptian Thoth (Sirius) and Anubis (Sirius)--Ring-pass-not. Thoth and Anubis are Hermes-Mercury and the Underworld, the One Initiator and Death.

    Kinnara means half-animal (usually bird or horse), related to the Kinnaurs of Himachal Pradesh.

    These are all Asuras, as in the two main heavenly populations of Devas and Asuras.

    Yakshas (or Guhyaka) are usually presented as dwarfish and fat, often perverse or wicked, whereas Gandharvas mostly just play musical instruments. Both are basically humanoid.




    Also, Gandhari travels with Matangi to follow Parnasabari. The only Buddhist Matangi is Janguli, who is Matta Matangi (drunk). And Matangi is like Sarasvati, music, and primordial sound, rolled into drunk elephant power. The rest of the group is three Gauris as known in Hevajra (Gauri, Candali, Pukkasi).

    So it is like equating Parnasabari to the Gauris and adding two of the most powerful sounds, Gandhari and Matangi--Janguli.

    Janguli is not the Nag Kanya; she has been described as tantric Sita Tara. Ngor also has these.

    Sita Tara:










    That is the actual one simply named White Tara. She should be with Yellow Marici and Priyangu Green Mayuri. "Sita Tara" is also used as an interior name of Mrtyuvacana and Sukla Tara; Sita's color is actually sukla. She arises from a Sukla Hum and the closest thing to a family is Five Buddha Crown. She does not even have Tara's mantra, it is closer to Manohara but saying Hare once. The hands are:

    bhujadvayenotpalamudrāṃ dadhānāṃ dakṣiṇabhujena cintāmaṇiratnasaṃyuktavradāṃ
    sarvasattānām āśāṃ paripūrayantīṃ vāme
    notpalamańjarīṃ bibhrāṇāṃ dhyāyāt

    So she does not have Cintamani Chakra, but a Ratna or Jewel "vrada" or giving it, so you could imagine one raining out of her hand I suppose.

    Her main hands are a bit weirder.

    Kwan Yin says:

    If you want to be reborn in the pure lands of the ten directions, then make the utpala mudra of holding a blue lotus.

    The mudra is from Vairocana Abhisambodhi. Bhattacharya explains it well around p. 22 on Arya Tara, although Sita is the only one given who actually does it. Vajra Bell magazine describes it differently, and it sounds like they are really talking about Prithvi mudra.

    Arya Tara says:

    "With this Mudra the goddess of the essence of Knowledge in the
    front should be propitiated, and then she should be commingled with
    the goddess of the essence of Time within, and by so doing the non-
    duality of the two should be meditated upon. Then the rays issuing
    forth from the yellow germ syllable Tarn placed on the spotless
    moon will appear to him as illumining the ten quarters, as causing the
    removal of the poverty and misery of all beings by showers of various
    gems and as satisfying them by the nectar of advice on the nature of
    Sunya."


    Janguli:










    That is not her only form, but it is not well-known either. Janguli 106 and 122 are both sukla colored and arise from Sukla Hrih; they have four arms. Her Three Places are Ah Hrih Hum on moon discs, although the places appear to be head, throat, and navel.

    She has a couple of pieces which do not refer to a specific form, including something like a Sutra spoken at Jetvana Grove. The many creatures who attend Janguli's dharani utterance include Mahoraga, Manusya, and Amanusya. The Mahoraga is only shared with Srimati Kurukulla and Maha Pancha Raksha. It is a rare type of Dragon.

    Janguli 122 starts as a white lotus, then moon disk, and White Hrih; it uses Hook Rays from Hrih to draw from the sky her samaya being, i. e. "Vajrasattva-alike", and to operate on her with the Four Activities:

    tad anu hrīḥkāraraśminā' 'kṛṣya
    gaganasthān jńānasattvasamayasattvān ekīkṛtya vibhāvayet
    jaḥ huṃ vaṃ ho prayogeṇeti / punar api hrīḥkāraraśminākṛṣṭāḥ
    sarvatathāgatā gaganasthāḥ sattvārthodyataṃ māmabhiṣińcantu /

    Then it hooks all the Tathagatas.

    Janguli 122 refers to "garuḍeśvaratvaṃ'; there is also a garudesvara with Sukla Ekajati. Since it is not spelled like "Garuda", I did not notice it previously, whereas this means Garuda Ishvara. With Janguli, it deals with Visara or Visahara, Water Poison, and Ekajati uses it similarly. This is the only unusual combination of "esvara" in the book, although another Janguli has perhaps a spelling error with gurudesvara. It does not sound feminine, but Manjushri is Vagishvari, which does not sound masculine.

    Garudesvara is a place related to Kolhapur Mahalakshmi or at Kanci, and is in Skanda Purana.

    There are only a few "ishvaris", especially Marici: Dharmadhatvishvari, Vajradhatvishvari, Vajrasattveshvari. Varahi is Guhyeshvari, Jvalamukhi is Mahavidyeshvari, Hariti is Yaksheshvari.


    Mahacina Tara is a good view of what we might call "spawn sequence". Most things in Sadhanamala start with Pam, as if Pandara is the "thing revealed", but that is not done here. And we will keep in mind Katyayani's Chandra Hassoja or Moon Scimitar as the likely basis of the curved-blade instrument Kartri.

    Mahacina 100 arises from Red Ah, Lotus, White Tam, Sun Disk, Nila Blue Hum, Kartri, Krsna Blue Arya Tara Bhattarika.

    Mahacina !01:

    Red Ah, Lotus, Tam, Nila Hum, Kartri—Chopper, ātmānaṃ tāriṇīsamam. So she arises from her Hand Symbol. Tara Atman is the same as the item. And so it is like establishing this item from these components, and so for instance the more vivid Ah and Hum are to us, the better it will work. And then the item is of course passed along to a few other deities later.

    She has eight naga ornaments and grants five seals.

    yogī mahākaviḥ

    labhate mańjuvāṇīṃ

    Those indicate Poetry and Eloquence.

    Hum is her heart syllable which emits five colored rays—rasmi,

    ajńānendhanadāhakaḥ //
    tasya dvāravidhiṃ vakṣye yogācārānusārataḥ /

    That is a Dvara or gate for Vidhi,of Vak or Vach, Yogacara and Anusmrti.

    Tram becomes caturthenaiva bhūṣitam

    Ham becomes sampūrṇaṃ siddhamantrakam

    Sword niraṃśumālikāṃ

    And Mahakavih is re-iterated.

    Her mantra uses Hrim Hum; and she is not closely connected to Om, but, rather, to Ah Hum.

    Between Sita and Mahacina, we get a look at the distinction of White and Blue Hum syllables. So that is why "White Tara" is not really in Lotus Family--there may be a limited type that is, but, if we look at the original sequence in Sadhanamala, it is something about a White--Blue axis. Janguli is in Vajra Family, but she is never blue. If it is accurate to call her "tantric Sita", then you are flowing from Hum to Hrih. Then we could call the white and blue colors Hrih Hum and Hrim Hum, also the distinction of the two main chanting modes.

    Nagarjuna's Blue Ekajati 127 is the most direct invocation of Vajrayogini in the book. This one is Bhotesu, which is supposed to mean he got it in Tibet, which is why Mahacina does not mean Tibet. She uses Hrim Trim Hum. How, exactly, she may be Tibetan, when she is adding Hindu Ugra Tara's syllable from Assam, is unclear. She uses a two arm form first, and then comes in as a four arm archer also having a Sankha or Conch. And then it looks like she becomes a six arm sword goddess. All within the space of a few lines. It is possible such a thing means to do the full sadhanas of each one.

    Ekajati can perhaps be seen as an "extension" of Mahacina Tara, although she lacks the titles of Bhattarika or Arya Tara.

    Her blue forms are relatively brief practices, the white ones are hefty, and the big one is vast. Big Ekajati uses Inverted Stupa. Again there would have to be some meaning of "the full sadhana of it".

    We could dispute her that she does not teach what it means, she just casts it. And so in the "scale of Ekajati", there is a serious gap in teachings and the growth of her form from small to large. That is why I think the big one is devised to be elaborated by other Vajra Family goddesses such as Nairatma and perhaps Gandhari. And so you make all the pieces of the Stupa so there is a working version when you bring it here.



    Similarly to Samantabhadri, Nairatma is defined as the "center of five", as well as the "center of six". In terms of Five Skandhas:

    rūpaskandhe bhaved vajrā gaurī vedanayāṃ smṛtā /
    saṃjńāyāṃ vāriyoginī saṃskāre vajraḍākinī //
    vijńānaskandharūpeṇa sthitā nairātmyayoginī /

    Rupa sounds like "a" Vajra, followed by remember/be aware Gauri is Vedana, sentience/feeling.

    Samjna is Vari Yogini, which is Pali for Water, and so is along the lines of Varuni, which matches Samjna from the Puranas.

    Vajradakini is Samsara--Cetana. Well, this usually conditions the Nadir, and we have recently shown that Vajradakini operates the crown; that is a but mystifying, but, if it means Samsara should be governed by Upeksa, it is hard to dispute. Since it is not, and Vajradakini is the skandha, then in general she probably would be experienced as a trip to hell. Samsara is called misery, is hard to defeat, but the strategy is to quit projecting the "imaginary pattern" onto the actual pattern.

    Vijnana Skandha perceives two Objects: Form--Rupa Skandha, and Name--Nama Skandha, meaning the other three which are only mental. So when we say Skandhas, it is like taking all the senses as one unit, Form, which is Vairocana or Buddha Family or Tathagata. Vijnana is like an Observer whereas the other three are processes. It is this same Vijnana which is swung around into the Asta Vijnana symbolism as in Lankavatara Sutra, where the senses unfold again on an individual basis. I think it asserts that I can have an only-mental experience via a sense, which is not coming from a Form or physical stimulus. So then there is a sixth sense of manas or mano vijnana. Then there are the subtle minds, Klista Manas or a seventh principle which is Defiled, something like the base duality of delusion, but is more subtle, fine, fast, an asymptotically decreasing scale. Against this scale, we would usually be seen as sinning first thing in the morning and losing our way ignorantly.

    In terms of Sense Objects and Sense Faculties:


    rūpe gaurī sadā khyātā śabde caurī prakīrttitā /
    vetālī gandhaviṣaye rame ca ghasmarī tathā //
    sparśe ca bhūcarī khyātā khecarī dharmmadhātutaḥ /


    Khecari is Dharmadhatu Vajra; Vetali is Scent, Ghasmari is Taste.


    cakṣuṣormohavajrī ca karṇayordveṣavajrikā /
    ghrāṇe mātsaryyakī khyātā vaktre ca rāgavajrikā /
    sparśe īrṣyāvajrī ca mano vairātmyayoginī //

    The last is presumably Nairatma as the sixth sense of manas or mind. And so she is like a Prajna over Dharmadhatu Vajra, or she is a type of Dharmadhatvishvari. These are calling the Prajnas by their opposing sins, and so the mouth or faculties of taste is Raga, who is Pandara "full of attachment".

    Nairatma then uses the strand of vowels, so, she must be part of Ali Kali.


    I was surprised that I found the phrase "at the beginning of Tummo practice, the body of Vajrayogini should be clear". Not sure where it came from. The main idea in all these sadhanas is that you self-generate, so "you" are clear Vajrayogini. I do not do self-generation since that is what empowerment is supposed to be the key for. If something spontaneously arises, that is different.

    We cannot literally say how Gandhari arises, but, as Triple Hum, it sounds like she ingests tons of practices.
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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    Last night, somehow in connections to the wombs, there was again a word, it was Dhatugarbha (it was during active shaking, there was no "exercise period" last night). I looked it up and it's the dome part of a stupa where the relics are stored? Is there more to it than that?
    I did not know that.

    Metaphysically my reaction is that it is Garbhadhatu, i. e. Womb Realm mandala.

    I am not an adept on Sri Yantra but my understanding is that it is very precise in terms of the angles, and there is a "pro" version which does not quite seem symmetrical, and a "trainee" version that usually has lines evenly intersecting and so forth. And so in the given image, it seems very regular, probably not the aficionado design.

    Sri Yantra takes place in Mani Pur "city of gems" or solar plexus, which is why I use it as the Buddhist Nirmana Chakra. Of course, 90% of the material would say this is wrong, but there are a few authorities who allow this interpretation.

    The details of it are really difficult, but seeing as how Varahi and Kurukulla are the main deities, and if you scope out the throne room and so forth, a little bit of the main story is useful.

    In Sri Kula I think it is all yoginis, they are all attendants and gatekeepers and so forth, "64 yoginis" or Yogini Jala is even found in stoneworks associated with this; although I think Shiva tantra also has its own 64 yoginis. I am not sure if Hindu tantra actually has Union.

    The song of Sri Yantra is Khadga Mala Stotram (Sword Garland). Sword Goddess "points to the center" of the Yantra:








    The presiding deity of Sri Chakra is Tripura Sundari. Tripura Sundari is also known by names as Ṣoḍaśī, Lalitā, Kāmeśvarī, Śrīvidyā and Raj Rajeshwari (in Karnataka, southwest India). Her most important temple is Kanchi Kamakshi. Khadga Mala or Sword Garland points to the central divinity, giving the other yoginis and their roles or locations. Matangi is primarily considered Sri Rajarajeshwari in Carnatic or hymns from Karnataka. Usually in most other sources, she is only a high minister or acolyte of Sri, like Varahi.

    Adi Shankara is presumed to be heavily influenced by Nagarjuna and the doctrines of Emptiness and Catuskoti. And so I think the basis is the same, we are looking at the same Bindu or Sunya, which has the same five sins, klesha, or obscurations, the same Worldly Deities and so forth.



    Maha Mantranusarini:







    Mantranusarini as produced in Nepal, 2019. The included text says shes is red, but, the art makes it easier to imagine she is white.


    In the large Nepal archive, Nairatma and Varahi are both Vajrayogini and Guyeshvari, but, such titles are limited. One of the only distinct Vajrayoginis is Mantranusarini.

    She is in Pancha Raksa, which is a Nepalese householder liturgy. She is not obscure. Her mechanics are. This is her part of the Pancha Raksa song:

    om namaḥ śrīmahāmantrānusāriṇyai



    buddhādhiṣṭhānato buddhābhayadāṃ bhayanāśinīm |

    bhavāmbudhinimagnānāṃ namo mantrānusāriṇīm || 1 ||



    yanmantroccāraṇādeva ṣaḍītayaḥ sudāruṇāḥ |

    nāśaṃ prayānti varadāṃ namo mantrāmusāriṇīm || 2 ||



    mantrānusāriṇo lokān nānye mantrādayo grahāḥ |

    pīḍayanti priyāṃścāpi namo mantrānusāriṇīm || 3 ||



    buddho'bhyabhāṣad gāthāstā yanmantrakathanāntaram |

    yābhiḥ sarvatra svasti syānnamo mantrānusāriṇīm || 4 ||



    kalau buddhavihīne'smin lokānāṃ hitamācaret |

    pāpotpātapraśamanīṃ namo mantrānusāriṇīm || 5 ||



    And so it is no difficulty to find her name, which perhaps means "mantra follower", and a standard practice, and if we stopped there, we would miss something.

    Sadhanamala emphasizes Pratisara in Jewel Family along with Vajrasattva Hundred Syllable mantra. So, she would be a relatively easy outer bond, however we know she is a tantric Bodhisattva who is an outer activity of Vajra Panjara Tantra and of Mamaki. And Mamaki definitely shows an interaction of Jewel Family to Vajra Family; Vajradhatvishvari is similar. So there are clues to say, we may be looking at a Quintessence based in Jewel Family, but we know it does not exist in a sliced-off compartment, and so at a deeper level it becomes a Quintessence of Quintessences. The Pancha Raksha does not show any large elaboration of deities, but it does look like a change or switch, or a step into Maha nature, starting a major expansion.


    I am not sure that Sadhanamala even uses the basic Pancha Raksa mandala. Bhattacharya says he got it from NSP, and Mantranusarini is blue. So there are two blue forms of her, small and large. The NSP uses regular Gatekeepers, but, they have an unusual set of corner deities:


    1. Kali Agni
    2. Kalaratri Nairrta
    3. Kalakanthi Vayu
    4. Mahayasa lsana

    In this version, any of the Pancha Raksha are allowed to take the center. That is typical, predictable, one could find similar examples. However, Sadhanamala does not do that, it changes their nature entirely. The given blue Mantranusarinis are both in the South in Vajra Family. And then it is specifically said in Sadhanamala that she moves to Lotus quadrant in the West, turns White, and is in Jewel Family--who thereby has two representatives in the mandala.


    Mahayasa is the southwest deity for Buddha Kapala, but other than that, I am not sure who it means. Kalakanthi immediately suggests "Nila Kanthi" which is a standard Shiva practice also used on Avalokiteshvara, blue or poisoned throat.

    But for a moment, Ratri, who is famously trampled in most of the trampling scenes, is here in the southwest with a name meaning "Night Time". Obviously, the whole thing simply sticks Kali onto it, who has no personal Buddhist practice that I am aware of, but shows up in places like this.

    Mantranusarini's new arising in Sadhanamala mode is:

    tasyāḥ pratisarāyāḥ paścimadiśi viśvāpdmopari candra-
    maṇḍalamadhye maṃkārabījapariṇāmajāṃ mahāmantrānusāriṇīṃ
    bhāvayet śuklavarṇāṃ dvādaśabhujāṃ trimukhāṃ trinetrāṃ sphuratsūryya-
    maṇḍalālīḍhāṃ ratnamukuṭinīṃ sarvvālaṅkāraśobhitāṃ nava-
    yauvanopetāṃ hāranūpurakuṇḍalālaṅkārāṃ śirīṣavṛkṣepa-
    śobhitām, tasyāḥ prathamabhujābhyāṃ dharmmacakramudrā dvitīya-
    bhujābhyāṃ samādhimrdrā tṛtīye varadaḥ caturthe abhayaḥ pańcame
    vajraṃ ṣaṣṭhe śaraḥ tṛtīye tarjjanīpāśaḥ caturthe dhanuḥ pańcame
    ratnacchaṭā ṣaṣṭhe padmāṅkitakalaśaḥ, mūlamukhaṃ śuklaṃ dakṣiṇe
    kṛṣṇaṃ vāme raktam, nānākusumābhikīrṇā sāṣṭaloka-
    palādidevaiḥ saṃpūjanīyā sacaturmahārājikadevasaṅghaiḥ
    saṃstutā samalāvidyādharair arccitā / tasyā jāpamantraḥ - oṃ
    vimale vipule jayavare amṛte viraje huṃ huṃ phaṭ phaṭ svāhā /


    She arises from Mam and is Sukla colored. By doing Dharma Chakra mudra, it suggests she is the "teaching moment" of the experience. As you see, in her mantra she is a rare application of Vimala and a perhaps unique application of Viraj of Jaipur, and here again, in that milieu, HPB described Viraj as the best method of understanding cosmology, starting as the unity of Brahma Viraj and Vach Viraj. This is perhaps its only possible representation in Buddhism, at least as a deity. It may be deeply embedded with Vasudhara, but it springs to attention here.
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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Thank you, Agape.

    I was not being philosophical, I had not thought of what I wrote before reading your post. I thought about writing a second paragraph and did not, so perhaps it is I who owe the apology: In graduate school, we had a guy who wanted to specialize in "room temperature physics". It was at a time when there were many who thought that, aside from subfields like biophysics or solid state physics, pretty much the only frontiers were in cosmology and quantum, neither of them room temperature, nor small grant study. He devised experiment after experiment, using only things available in a typical classroom, that could test the validity of quantum mechanics.

    But he/we we had a "coffee shop clique" that consisted of math and physics people and the occasional engineer, and his favorite topic which we all debated for hours was whether or not high energy particle physics was actually finding the building blocks of matter or was just finding ramifications of the uncertainty principle. This was not a philosophy discussion, people had careers in quantum, smashing things. There were always two problems:

    1) If you smash a coke bottle, you get shards. You can't really say that a coke bottle is made of "elementary particles" called "shards".
    2) The uncertainty principle, which applies to any pair of "observables" linked by a Fourier transform the way position and momentum are (we had it in computer image processing as well), does in theory mean that if you keep smashing, you will endlessly find particles that are "building blocks" of the previous building blocks, as long as you can keep exponentially escalating the energy you use to smash them.

    So when you said that you sit at a place that is "designated", my mind went to that entanglement description. If it were true, it would, by (2) above, mean that everything genuinely is an illusion, and the universe is indeed "created" by how you handle each balance from each designated spot.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Nepalese Kurukulla simply takes Shakta's Sri Yantra:
    Nepal would probably not be able to answer whether she is Hindu or Buddhist, it would be "both or neither" because they would probably just say she is tantric.
    Who are the people holding her up? I looked around and got not too far (I found one Hindu explanation, calling her Lalita, that said they were "Krishna, Brahma, Indra, and Shiva" but that doesn't make sense since there is only one blue one, and Shiva is supposed to be who she is sitting on.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Mantranusarini seems very powerful -- 12 arms 3 heads. She has 3 of the arms that Kurukulla has but no hook. She also has the begging bowl that Cunda has. You say "Mantra follower", does she follow mantras perhaps the way Avalokitashvara listens to sounds?

    In re the internet outage: We've actually been good this year, last year is was about once a month. I put up the stuff about the Sri Yantra that you saw.

    I started another thread asking if people had had experience with opening the third eye/pineal gland. The movement of liquid and cleaning out inside during these shakings recently is getting very close to that point. The wombs was part of that, I'm still trying to figure out the reference to the stupa or, as you suggest, to the Garbhadhatu the realm of wombs.

    When the Dakinis found out about that other thread, or about my concerns with that, they said it would be okay (meaning that the opening would be okay, as in nothing to worry about) and had me feel like a whole breeze (instead of feeling it on my skin in this case). It was the first dissolve that "melded" with something in the physical world beyond my body. It was amazing but it didn't actually make me feel more at ease, as the concern is about stories I've heard about "reading" or seeing those around one, and how disruptive that can be.

    Last night, there was a shaking that ended with an "energy gathering" point just above the back of my hard palate that was identical in form to the one that happens at dantian when I do my standing meditation, but differently colored (I think the difference may be that it was just forming instead of strong). They are also gradually working on some of the symbols in my head and infusing them with rainbows.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    There is one more change to the standard Pancha Raksa.

    Originally, Pratisara arises from Pram, like Prajnaparamita.


    The main Pratisara of Maha Pancha Raksa arises from Pam. We would tend to guess her color is light yellow-red, and that her only type of family identification is a Caitya:

    mahāpratisarā gauravarṇā
    dviraṣṭavarṣākṛtiḥ caityālaṅkṛtamūrddhā candrāsanasthā sūryya-
    maṇḍalālīḍhā vajraparyyaṅkinī trinetrā aṣṭabhujā cala-
    tkuṇḍalaśobhitā hāranūpurabhūṣitā kanakakeyūramaṇḍita-
    mekhalā sarvvālaṅkāradhāriṇī, tasyā bhagavatyāḥ prathamamukhaṃ
    gauravarṇaṃ dakṣiṇaṃ kṛṣṇaṃ pṛṣṭhe pītaṃ vāme raktam

    Then it just lists her weapons and that she is attended by everything in Hinduism from Brahma to Mahoraga.

    Pramardani was a Six Arm White Vairocana goddess, but now she is Vajra Cihna, which means having Vajra as her family symbol, blue with eight arms. Then there is Mam-arisen Yellow Mayuri in Jewel Family, White Mam-arisen Mantranusarini in Jewel Family, and Harita Green Tram-arisen Sitabani:







    At first when I found her, I followed Bhattacharya's reasoning that she is green in the north, so she must be an amoghasiddhi goddess, but this turns out not to be the case. She still leaves Lotus Family:


    tato mahāpratisarāyā uttarasyāṃ diśi viśvapadmopari
    candramaṇḍalamadhye trāṃbījapariṇāmajā mahāsitavatī
    haritavarṇā sūryyamaṇḍalālīḍhā trimukhā trinetrā ṣaḍbhujā
    tathāgatamukuṭinī sarvvābharaṇālaṅkṛtā divyavastropacchādanī,
    tasyāḥ prathamabhuje abhayaṃ dvitīye vajraṃ tṛtīye vāma^
    prathamabhuje tarjjanīpāśaṃ dvitīye dhanuḥ tṛtīye ratnadhvajam,
    mūlamukhaṃ haritaṃ dakṣiṇe śuklaṃ vāme raktam, campakavṛkṣopa-
    śobhitā sakāmadevādipramukhaiḥ sampūjya stutā sahārītyādi-
    yakṣayakṣiṇīvidhvaṃsanakarī kākolūkagṛdhraśyenakapotādi-
    vidrāvaṇakarī sabhūtapretapiśācavetālarākṣasādisaṃmohana-
    karī / asyā jāpamantraḥ - oṃ bhara bhara sambhara sambhara
    indriyabalaviśodhani huṃ huṃ phaṭ phaṭ svahā /


    She is a Vairocana (Tathagata) deity primarily doing Amoghasiddhi's Abhaya gesture, related to Sambhara and purification of the Indriyas or sense faculties.

    Sambhara is Sila Paramita (Virtue) and:

    Sambhāra (सम्भार) refers to “two kinds of requisites” as defined in the Dharma-saṃgraha (section 117).
    puṇya-sambhāra (the requisite of merit),
    jńāna-sambhāra (the requisite of knowledge).


    Sitabani's change appeared relevant to Agni Yoga, which is sort of its own topic. It is so much of its own topic, the subject is so vast I could not do much besides try to generalize it as a new year's event or something like that. However it does seem to indicate Cool Forest as the entrance to one of the main fires, in a way that seems to be related to the handling of inner heat so one does not overdo it. Correspondingly, the degrees of Mayuri also look like a Kumari in her raising of fire. Conversely, these spiritual practices are inert and meaningless to one who has not generated heat.

    If she is something like a "safety valve", it appears she does so with Virtue, Merit, and Gnosis is how we usually translate Jnana.

    If she is, that makes it look like the previous power, Mantranusarini, is so extreme she could easily crash.

    In the pantheon, Mantranusarini appears to be a step from ten and twelve armed Marici and Varahi, to fourteen arm Amaravajra. In other words, she is combining all the mantric force of the prior in a form that blends the special mudras of Prajnaparamita and Cunda to mantras of Vimala--Katyayani--Mayuri and Viraj. It is so potent, it knocks the regular governor of Speech and Mantra, Lotus Family, out of its own lair.

    On an occult basis, if I took the position that the real Amaravajra or Deathlessness is considerably beyond the reach of an ordinary sentient being, then it could be surmised that Mantranusarini is a type of judge, a distant but conceivable phase wherein the power of one's mantra is sufficient to generate immortality.

    The simple sadhana pattern of Parasol, Banner, Victory, and Gandhari as some kind of triumphant crescendo, prior to the appearance of the unique and almost lost form of major mantra goddess is very telling.

    Without a single teaching about her, if you just read the symbolism, it is fairly precise.


    One thing the Pancha Raksha do is instead of trampling Kalaratri, she is placed in the southwest or destructive zone. Kalaratri is a Durga, and we looked at her previously related to the tantric levels of intensity: Smile, Gaze, Embrace, Union, and the Daughter, Sister, Mother classes. And so we are harnessing one for Sambhogakaya purposes called "Activity of Durga". We are not talking about the outer mantric field or Nirmanakaya, but more of the energetically-triggered inner response.


    If I were moving into Sambhogakaya which is in the Akanistha, I am going to Gaze at my Sister Kalaratri.

    Concerning which Durga killed Mahish Asura and drank the blood of Raktabija, she did it in all Nine Forms at once.






    You can discern Kalaratri on that. She has the largest Body Aura. Sambhogakaya Sister.

    To cross Yama and Mara and accomplish Samhbogakaya, she must become Purity of Sense Objects on the Outer Wheel of Time.

    Lightning Jewelry:







    As the Seventh Durga, she would appear to be the seven chakras, but actually is the secret chakras in the head, opened by the heart. Buddha found Kalaratri having intercourse with Mahadeva constantly, and when he arrived they stopped and pledged to Dharma. This essentially makes Vajravarahi possible; otherwise, Varahi is worshipped with Vamachara in a temple of Kalaratri.

    The two upper portions of Kama Loka are characterized as Nirmana Rati: Constructive Emanations--Sex. In one, anything you want to think of, happens, and in the next you get the ego pleasure of others offering those things to you--the opposite force of Offering Goddess Bodhisattva.

    The Sister class Kalaratri is in are Daityakanya, from Talas below the earth ("Field-born", Sisters, in Ksetra fields {in bodies and in tattvas}, Sambhogakaya, who yield mostly sukha.). Virgin Daitya, with Varuni emitting as Ananta's radiance from the bottom of the Talas. According to HPB, "Daitya are Giants, Titans, exoterically demons, but identical with "certain" Asuras--intellectual gods--enemies or opposed to gods of useless ritualism and literal sacrifices." There is only one Saturn Durga, she lines up with the Saturn Maha Vidya; Kalaratri Daughter of Kali, Varuni Daughter of Varuni, this is how the Sister of the Fourth plane is balanced and aligned. High Shakti of Kama Loka.

    Mantra is, so to speak, Catuskoti Om at this level, Point or Dhatu the indicated Mystery; centering the Fixed Cross. One's self as Air--Touch meets Watery Fire producing Sambhogakaya.

    And so we see her featured with a mule, which becomes relevant to Sri Lakshmi.

    Therefor if we are harnessing her now, the advanced tantras that trample her are not really to insult her, but to show she has been transcended. Same for Ganesh, or even trampling of the Buddhist deity Vajrabhairava. And if we "get" her, it isn't necessarily by name, there are no Kalaratri sadhanas, but by energetic equivalent, this definitely moves inside Lakshmi's mirror. Lakshmi is loaded with Kalaratri, and for instance she takes Human Skin from Seven Syllable deity, and the Jewels are all hers. In accordance with Agni Yoga she is non-invocable and can only be forcefully manifested by her appropriate methods contained in Sarasvati. So we attempt to use Sarasvati and Sherab-class deities to forcefully cause changes in the major powers of Jupiter and Venus (Lakshmi). We will still take the Jupiter power, Mahakavih, but because he is not the Human Guru but the Deva Guru, these mainly operate natural laws that we cannot really "break into", but, instead, "work with". This is called Yoga Maya and is a certain limitation on the "realm of possibilities", for example, as a being, we are not going to enter the atmosphere of the sun, or live like one of its inhabitants, but we are going to tap a refined emanation of its energy and return this in the act of Nirakara meditation, according to the Human Guru.

    We are not really that interested in a hundred fifty gazillion quadrillion days of Brahma and the entire history of each material molecule, and that line of inquiry is said to lead to insanity. So we cannot be too utterly fascinated by Devas since that is what most of them are about.

    Maha Pancha Raksa appear to harness Kalaratri and erupt in a weird change emphasizing mantra and inner heat.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    You say "Mantra follower", does she follow mantras perhaps the way Avalokitashvara listens to sounds?


    I started another thread asking if people had had experience with opening the third eye/pineal gland. The movement of liquid and cleaning out inside during these shakings recently is getting very close to that point.

    There is another Prakrit or root language argument which suggests Avalokiteshvara is not even composed of "ishvara", but from "-asvara" or sound, which would make it mean something more like Sound which is Seen.

    From making a Sitabani post and looking at what this Mantra goddess with no personal background or any parallel usages could possibly be, it makes a lot of sense to see her as a recipient of all mantra practice up to the point one is able to realize Amaravajra. She fuses some of the most potent mantra practices known to history as far as I can tell, a significant handful of them. It looks to me like the Maha Pancha Raksa have a lot to do with raising her to fullness while at the same time having a built-in safety feature.

    On a deity basis it looks like you have a pretty clear line from White Hum Sita Tara and Blue Hum Mahacina Tara up to White Mantranusarini and Blue Gandhari with twelve arms.

    The underlying white goddess is certainly Parasol and the blue is Guhyeshvari (to also attach green), whereas the third main player with yellow and red is Vasudhara. That is what they consider the Adi Prajnas.


    So, there is a physiological process that regularly occurs during sleep, which these meditative exercises bring under our conscious control. HPB said the third eye was really in the "middle" of this experience during sleep, and if we could become conscious of it, we would remember our past lives. And so that is placing it in the position of Prabhasvara, inside the Voids.

    In my personal experience with clairvoyance, it opened correspondingly to the quiescence of personality. I had a fairly weak ability to see purely physical things like x-ray vision of one's hand, but with a little refinement, it would adjust to perception of what is called Kama Rupa on the fourth plane, which is sort of similar to pictures of auras, but, the ones that are normally shown do not quite match what I was seeing.

    I am guessing that detailed perception of dakinis and energetic structures within the subtle body is on the third plane of Prana. I have never seen much of it. I have tried to look for it.

    I think it is all related to the phosphenes which may open erratically and "snow":







    and we want to make them into something stable:







    Merkaba is similar:





    It is fairly close to the geometry whereby Subba Row described the astral plane Icosahedron emerging as the physical Dodecahedron.

    I see phosphenes continually, mostly pink and yellow. Blue and green are there but do not stand out as much. And I think we are in a process of binding small, random units into a larger, working one.

    The breeze thing is almost literally the definition of the esoteric change from "Touch = Air = Entire Surface" which is the starting point of Quintessence or Pancha Jina. Touch Object or Sparsha Vajra moves to the center, into the Space Element.

    I am not sure who is uplifting Kurukulla. Often, such a group would be the project's donors, but since they are not human, that is unlikely.


    Vajradakini is a slippery name that "sometimes" is meant as a synonym for Vajrayogini.

    With Mahamaya, it means Four Arm Blue Dakini in Vajra Family:







    They make a standard quintessence, but we do not think Vajradakini statically stays as such in Vajra Family, even though she only has a few more definitions.

    She is with Seven Syllable deity (upeksa) and Jnana Dakini (crown).

    She is Samsara Skandha in Nairatma's retinue:


    indre vajrā yame gaurī vāruṇyāṃ vāriyoginī /
    kaubare vajraḍākī ca madhye nairātmyayoginī //

    Since "yogini" is a standard epithet, we might surmise the first means Vajrayogini, which distinguishes her from Vajradakini.


    And we can find Vajradakini is uplifted as an individual, using four activities to hook her as a samaya being by Two arm Vairocana Tandava Varahi 226 who casts Armor and becomes Vairocani in her heart mantra, and by Red Twelve Arm Six Face Vajrasattvesvari Marici 140 who Mutters Vetali. Both of those use a type of Kha Khahi dharani and are fairly short. Both of them appear to be specifically aimed at compelling Vajradakini to do what they do. According to Sadhanamala, this is the most direct and individual work of Vajradakini, which happens to fall on some of the most explanatory deities we can come up with.

    There is a group who are sort of re-iterated and re-stated, such as Vajradakini, Khandaroha, Aparajita, Gauri, Sitabani, as if there are two of them or even two at the same time.

    The stage of Vajra Dakini with Jnana Dakini, is with someone to whom we make a close parallel with Guhya Jnana Dakini, who does not use the Mahamaya generic Family names for her dakinis. But if you follow her ring to find the dakini in Vajra Family, it would be the one named Dakini.

    So far, Vajradakini is a bit like a tug of war between hell and your highest head center, revolving around upeksa.


    Nagarjuna's Dharma Samgraha culminates by revealing the four major samadhis given in the Sutras:

    Catvāraḥ samādhayaḥ, tad-yathā:
    There are four concentrations, they are:

    {1} Śūraṅgamo,
    {1} Heroic march,

    {2} gagaṇa-gańjo,
    {2} sky-jewel,

    {3} vimala-prabhaḥ,
    {3} pure light,

    {4} siṁha-vikrīḍitaś-ceti.
    {4} and lion’s sport.


    Surungama Sutra (Parasol), Gagana is Locana, Vairocana Abhisambodhi, etc., Vimala Prabha, and then Lion's Roar, such as that of Queen Srimala Devi. Sarvadurgati starts with Lion Buddha and goes to Lion Durga, and we see that means only a few forms who are also directionally-coded. Manjushri, Avalokiteshvara, and Lakshmi all have Simha Lion forms.


    followed by a type of Triple Catuskoti, and the very end is:

    Tisraḥ śikṣāḥ, tad-yathā:
    There are three trainings, they are:

    {1} Adhicitta-śikṣā-
    {1} Training in the higher mind,

    {2} ’dhiśīla-śikṣā-
    {2} training in the higher virtue,

    {3} ’dhiprajńā-śikṣā ceti.
    {3} and training in the higher wisdom.

    which refers us back to the importance of Sila and Adi Prajna, which are literally the last things here.
    Last edited by shaberon; Today at 08:59.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    I found this page and blog very interesting, some time ago but did not have time to read through it all yet:

    Qualia computing, on computational properties of human consciousness

    With amazing illustrations if you scroll down the page. Of course you may just want to use the idea and take it further to your clear meditations.

    I had so many things on my mind last few days( of Kalachakra ) that I now started to forget things around the room it’s the 101 monkey mind trick I suppose,
    probably need some rest

    It’s the lockdown phase called Unlockdown 3 out there, they’ve just bombard Hiroshima and Nagasaki and Beirut ( again ) and I swear at Three Jewels it’s not getting any better.
    Since we came here ...millions years ago.


    The real Elders always insisted there is a Way out. It’s the newer Elders who taught us to compromise and get reconciled instead.

    So I’m on the Way out there, if something , and back to the Stars 🌟🌟🌟🌟🌟🌟



    Providing I can sleep on the way back..


    😷

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