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Thread: The Serpent, the Black Sun, HPB & St. Germain

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Quote Posted by shaberon (here)

    Alice Bailey was temporarily interested in the "Back to Blavatsky" movement, but did not know much about it, nevertheless harped on her as an authority, quoting many passages which are found not to be there or do not support her point.

    The recurring theme seems to be how to bring the West to Raja Yoga. "Any change for convenience results in disaster". The intent is unchanged, traditional methods, not an astral display of masters like Bailey's "Occult Hierarchy", or whatever innovation may come to someone's mind. It is really a time of "they can come to us", instead of a mass proselytization.
    I agree that AB did do quite a disservice to Theosophy however it needs to be pointed out that she frequently stated throughout her writings that the Masters were not to be found on the astral plane and that in the New Age, that method wouldn't work and it required the student to adopt a new approach based on discipline, meditation etc. So I wouldn't think that the notion of an astral occult hierarchy best describes her mission as she saw it even if it ended up that way.

    The paradox of course was that she went and formulated a Christian occult hierarchy with a Christian emotional emphasis and as to what degree she was influenced against her better judgement, if at all, is difficult to determine.

    Her work however is something of a complete enigma.

    First, there is the voluminous writings which she states were channelled.

    Second, that they were channelled by a Tibetan Master by the name of Djwal Khul who apparently told her that he presided over a large group of lamas in a lamasery. AB states that she first met Djwal Khul in person in California in 1919.

    Thirdly, although the movement away from a classical approach to the Secret Doctrine had already begun, her work may well have been somewhat hijacked and compromised by individuals like Foster Bailey and others making the end product even more remotely apart.
    Last edited by Peter UK; 9th November 2019 at 20:48.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Quote Posted by Peter UK (here)
    it needs to be pointed out that she frequently stated throughout her writings that the Masters were not to be found on the astral plane and that in the New Age, that method wouldn't work and it required the student to adopt a new approach based on discipline, meditation etc. So I wouldn't think that the notion of an astral occult hierarchy best describes her mission as she saw it even if it ended up that way.

    The paradox of course was that she went and formulated a Christian occult hierarchy with a Christian emotional emphasis and as to what degree she was influenced against her better judgement, if at all, is difficult to determine.

    Her work however is something of a complete enigma.
    Yes, you are right. She did say "the mental plane, on which the Masters can be found".

    Her system of planes is that of Ledbeater and so we would question if she has any idea what the "mental plane" is.

    She is convoluted as she is pretty close to the standard of "85% truth, 15% disinformation".

    Saying that the "masters' display" is on the astral plane did not originate from me. I have seen it a few times. Although perhaps Alice said "mental plane", the standard "attachment" of other cults like Ballard and the Prophets seem very astral or the beliefs are maintained by persons who claim to be having the astral experiences with these same masters.

    Using poor K. H. as an example, we found as early as 1885 or so a lady in Australia wrote in that he was in her dreams and she wanted to know if it was really him visiting. He basically told her to figure it out.

    And so by using him as any kind of thoughtform or devotional model, it does create an astral image. And that can be passed along to the next person. And it can keep going and be given a life and personality of its own. This is very much like what HPB said about ghosts; no soul is there, it is just memory, and if you interact with them, they will be glad to prolong their existence with you.

    I do not recall Alice ever saying she physically met Djwhal Kul. This figure is definitely not the same as the Theosophical Djwhal Kul, who was a tall Hindu. All that KH said was "he is no longer my chela", there was no grand pronouncement that he has become a fifth degree asekha adept with his own ashram or anything of the sort.

    Foster was all about "Restoration of the Mysteries", i. e. he was going to reproduce the Temple of Eleusis in modern Masonry. Ledbeater and Besant self-titled themselves "Mahatmas"; Roerich declared himself a Bodhisattva or Tulku or something like that. In their own minds, these people put themselves in pretty high places. That in itself tells us something.

    No I do not think Alice, personally, was running a scheme, it seems likely that she really did psychically contact someone, who used a convincing disguise to do it. She had a Fundamentalist background and spent about two years in India as a nurse. Aside from that, it seems like she sat at home psychically channeling all the time. If I wondered who might have learned such psychic sensitivity, my first guess is Jesuit, if I wondered who would want to teach the return of Jesus as Pope, my next guess is Jesuit, if I listened to someone blame the Zionists over and over without mentioning the Jesuits, my third guess is Jesuit, if I look at New York and the fact of Alice being fond of the U. N. and Council on Foreign Relations, my fourth guess is Jesuit. And I think this would have made "how to control religion" Rockefeller giddy with delight.

    If I were to look for Master on the mental plane, the actual Tibetan teaching tells me this will not happen until I cross Kama Loka. This is not some mystery, it is completely defined in Yoga practice. First is Heaven of the Four Kings, then Indra Heaven of Thirty-three gods, then Tusita, then Yama or judge of the dead, and then planes which mean "Pleasure at will" and then another "Pleasure freely offered by others". The result of this is Pure Land or Akanistha or Seventh Heaven. It is only by being stabilized in Akanistha that one would "enter the mental plane". Or master astral projection and the various sleep and dream practices.

    If I look at Hell King Yama and how to defeat him such as in Vajrabhairava Tantra, I don't think I can do it. I think it would take a lot of dedication and work and training from someone who has done it. If we presume to be beyond this because "being spiritual" sounds nice, one is in for a really rude awakening.

    If I look at the next thing to Vajrabhairava, it is Parnasabari, who is a Pisaci or Ghoul. I personally have to stop and take this seriously and wonder what it means to "convert her to Dharma". Until I have the capability to convert Ghouls to Dharma at will, I won't even be knocking at the door of the fourth Kama Loka or Yama plane. Because this is a transmitted lineage from cultures that have relied on it for centuries, I find it more reliable than the declarations of pseudo-Theosophists.

    HPB's Stanzas of Dzyan lead me straight to the Ah-hi or Nagas which have a great deal of meaning in Yoga practice. Alice whipped out several more "Stanzas of Dzyan" which are completely different, like Rosicrucian Astrology, that lead nowhere. In my experience, her system is all about the system itself, a mix of the New Testament with Astrology and a sort of respectful nod to Buddhism, but nobody knew anything about it. It is all about Rays, the way she says they work. That is why I think the result of following her is mainly astral, because it is imaginary, in the sense of not attuned to nature. Buddhism means to quit letting the imagination deviate from actual nature. Any time we do, we are under Maya. It teaches the same Rays, but in the way it says they work, not hers.

    What am I going to find on the mental plane if I have no means of getting there and instead put time into admiring "The Mahachohan, the Lord of Civilization" in some made-up way, whereas the actual Mahachohan stated that western civilization is a failure. He must not have been the lord of very much other than a few disciples. KH said the chohans are as stern as death, and since they turn out to be the trance oracles of the Four Kings, I would not think my knowledge has outpaced theirs by studying something unrelated. I am humbled to find out what it really is.

    I have no idea if there is or ever was any western scripture that made the Elohim into a practical path. Maybe they do at Mt. Athos. If one can be found, it could be offered on a comparison basis to what Yoga says, but to a large degree, the way Alice expressed it as Rays has little to do with anything other than western astrology, which is again its own unique system, or relatively recent innovation compared to the lunar calendar and Indian astrology.

    Another aspect of this system is calling the astral "the plane of emotion" which is itself an illusion and something that should be killed. It's very dry that way. The actual teaching is pro-emotional and is simply the method of eliminating disturbing emotions. In fact we are more prone to stop discursive thought, or stop thought entirely, and just feel. You are better off to have real experiences that cause disturbing emotions, so you can figure out how to control it, than by an artificial extermination of it. Bailey seems unusually hollow or like a choke when brought to terms with actual life. The center that I attended had its charter revoked or something to that effect because it was stagnant. It lacked a realistic Nirmana interface with the earth plane; was more like a retirement center for "painting with Bob Ross" except it was with the hierarchy. Just doodles.

    So then whatever was behind all that channeling had a pretty good idea about how to numb you and make you dream uselessly.
    Last edited by shaberon; 10th November 2019 at 00:25.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Quote Posted by shaberon (here)
    I do not recall Alice ever saying she physically met Djwhal Kul. This figure is definitely not the same as the Theosophical Djwhal Kul, who was a tall Hindu. All that KH said was "he is no longer my chela", there was no grand pronouncement that he has become a fifth degree asekha adept with his own ashram or anything of the sort.
    This was mentioned in her Autobiography.

    It's also mentioned by Foster Bailey in the introduction to her book: A Treatise on Cosmic Fire

    INTRODUCTION

    FOSTER BAILEY

    December 1950

    The story of the many years of telepathic work by the Tibetan with Alice A. Bailey is revealed in her Unfinished Autobiography, published in 1951. This includes the circumstances of her first contact with him, on the physical plane, which took place in California in November 1919.

    https://www.lucistrust.org/online_bo...uction3_obooks

    As to precisely what the nature of that contact was is left to speculation and may even have been a powerful thoughtform.

    What follows is a statement by the Tibetan found in virtually every Alice Bailey book.

    EXTRACT FROM A STATEMENT BY THE TIBETAN

    August 1934

    Suffice it to say that I am a Tibetan disciple of a certain degree and this tells you but little, for all are disciples from the humblest aspirant up to, and beyond, the Christ Himself. I live in a physical body like other men, on the borders of Tibet, and at times (from the exoteric standpoint) preside over a large group of Tibetan lamas, when my other duties permit. It is this fact that has caused it to be reported that I am an abbot of this particular lamasery. Those associated with me in the work of the Hierarchy (and all true disciples are associated in this work) know me by still another name and office. A.A.B. knows who I am and recognises me by two of my names.

    I seek also to help the Master M. and the Master K.H. whenever opportunity offers, for I have been long connected with Them and Their work.

    https://www.lucistrust.org/books/pon...by_the_tibetan

    I doubt that we are dealing here with two different individuals with the name Djwhal Kul so I suspect foul play and the likely deception of initially Alice Bailey, followed by the general public in a widespread sense, It followed from all this that the Tibetan became fully ensconced in the public imagination as a Master of at least 5th degree and with his image through pictures widely known, there is no mistaking that his features are Tibetan.

    Something of a synchronicity here:

    http://projectavalon.net/forum4/show...=1#post1323589

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    As far as the physical meeting, I believe she followed the sound of a psychic bell or flute outdoors and "felt someone there". I have disposed of my "Autobiography" so I don't have the details handy, but I just don't recall him standing there in an ordinary physical body.

    Astral bell is among the lowest or easiest of "tricks" HPB could do when she was five.

    Indian chelas reported that if Master wanted their attention, from about a mile away, he would send a pulse which was something like licking a battery. If this happened, they knew he would show up soon. I do not know how much this resembles any exoteric yoga schools, if at all.

    If DK says he lived around Tibet, it would have been hard to visit California in 1919. Not impossible. Again it is just unclear. The Mahatmas were all well-known. Morya met HPB in Hyde Park in the middle of a crowd.

    The psychic pictures of this individual are a short, old Tibetan. KH's Djwal Kul was a tall Hindu who was young enough to have been disinherited by his grandfather. This is an unusual name which is not Tibetan, nor is it plain Indian like Morya or Narayan. My best guess it that it is intended as Jwala or Blaze and Kul or Khul as a type of lamp.

    Master M and KH said their chiefs spent almost a century searching Europe for someone to write for them until finding HPB, after which, if anything, there would be another work in about a hundred years, or after 1975, for which I have not yet found anything. If not, then perhaps around 2075.

    There definitely is an Occult Hierarchy or Esoteric World Government in India which Alice tried to get in, but never received an answer; Shuddha Dharma Mandala I think it is called. It is like her version, but at least it has yogis in it. According to Morya, India is filled with millions of yogis, most of whom are on the path of error. So again he is looking for a way to explain something a little different than we will get in most of the standard yoga lines.

    The first thing he would be likely to do is convert it to Buddhism. His "family bible" was one of the old Pali books about ethics.

    If DK presided over a large group of Tibetans, maybe they remember him? The Mahatmas were pilgrims who were connected with things we can find. For example at Bhadrinath, at a certain astrological time, there is a yearly meeting. This is where they found Dayanand Sarasvati, who became an utter failure. But we can find his "spiritual brother" became Kashi Naresh, i. e. advisor to the Maharajah of Benares. The Theosophical Society uses the motto of the Maharajah of the time, usually translated as No Religion Higher Than Truth. So for a clear answer as to how they may relate to government, Kashi--Benares has or at least had a lot to do with it, and otherwise we do not find them ruling the world either in secret or by founding the United Nations or any other institution.

    Once or perhaps a few times a year. KH was involved with the Panchen Lama. The Mahatmas began leaving Tibet in the 1930s, and would seem to me, at least, to continue in trans-Himalaya, and perhaps partially across the rest of India, where they may still find one or two persons of interest in any yoga group.

    On one hand, they have old traditions of having advisor positions in most of the Buddhist countries, and on the other, they failed to control 80 out of 84 of their closest people and told them goodbye.

    But in Nepal everything is intact. Only there could you find a Hindu king getting a yearly renewal from a Buddhist Kumari.

    The original DK was persnickety enough to stick "Lal Singh" after Koothoomi's name because he was Punjabi and this actually causes him to be confused for a Sikh. We have a chart drawn by DK's hand. HPB knew him.

    So if we look at the synchronous post you linked, do these people have a clue about Kashi Naresh or Kumari? Hardly so. And they make a bungle of the whole thing by calling it Lucifer. Again reminiscent of a spinoff from British Fundamentalist Fascism e. g., Lady Queenborough, etc., I don't see much to rely on, other than a warning about "other groups", so when we say "stick to the original", one can find Kashi Naresh and Kumari and so forth, because they *are* the original, and whatever comes from the debris and confusion of the non-originals is not useful.

    In other words I think the "Hierarchy diagram" is more or less correct that the "White Brotherhood" is a presentable side of something more nefarious, but the White Brotherhood is a sham copy not the original, and the nefarious is not exactly Lucifer either. So we have set up some intricate arguments like why Cagliostro is not quite the Cagliostro of "ill repute" since most of that was propaganda. It is very difficult to notice the problems in the original Jesuit telling of the French Revolution, but we have to spot these minor things in order to repudiate disinformation.

    One of the main orthodox thrusts has been in saying Krishna = Christ, starting from the apparent similarity of the words. If we look at Tibetan lamaseries where people were suddenly taught Buddha or Maitreya = Christ and so forth, it may perhaps be a hint, but I am not aware of anything like that ever happening. At least in trans-Himalaya there were mission schools where natives tried to give the Bible a fair chance, but it did not go well, the only reports I have seen were of someone getting tired of it. But some force of Orthodoxy seems interested in ramming everything together to say it is the same, whereas there are differences.

    I think this is what got behind Maurice Strong. And then seeing the original Kagyu or Vajradhatu mission in Colorado, I think he snaked them, loaded them in with Native American and everything else and tried to make it one big, watered down, washed out thing.

    Kagyu is just Kagyu. It's not what Strong or a western magical hierachical diagram says it is.

    The majority of the damage was done immediately by Ledbeater's Masters and the Path. Here, suddenly, Morya is Mars and so forth, and he is making like a personal photo album of them or something. Alice Bailey didn't have to make up very much.

    The exceptionally damaging part of this is the belief in dream and astral travel in general. This is a yoga, but not unless it is done as Yoga, but more importantly, HPB described the nature of sleep in the real way which has nothing to do with this. She never stopped working, in the 5-6 hours she physically slept, she remembered it all. But she hardly ever said anything about the dreams or using dictation from that condition. What she did explain is the opening of the Third Eye. And this has nothing to do with what you will probably see if you look up ajna chakra, because again she has actually provided a part of Highest Yoga and only left us the Paramitas as keys to possibly start it.

    This has to do with deep sleep and the third or Black Void, which is recognizable in the Aryan System as Nidra behind Fourfold Om, but I would say is hammered out in excruciating detail in Buddhist Hevajra. The orthodox forces see Theosophy as Buddhist propaganda. Both the Mahatmas and the Mahachohan clearly extolled Mahayana Buddhism beyond everything else in the world, and again, not even the public version of it, but a different way of understanding Avalokiteshvara, and by using Inverted Divine Prism which, as far as I can tell, is the Inverted Stupa or Generation Stage.

    Because I accept Mahayana freely of my own accord, I have simply later learned about how original Theosophy has something to do with it. In fact I have probably been through everything the west has to offer before giving HPB more of a serious chance, because she was somewhat reviled by all of the competitors. After seeing what they have to offer and being dissatisfied, I tend to accept the Tibetan view that HPB was a self-arisen yogini who arrived and had periods of their authentic training.

    I don't think DK was really expounded by Ledbeater so, with minor Theosophical research, he would suggest himself as a likely candidate to receive new and overwhelming detail from Bailey. We could say this simply violates the given rule of nothing new for a hundred years and dismiss it immediately, but most of us did not know that was the plan or non-plan. As far as who it really was, I do not see how it could be the original. We would have to presume he became a failure. It could have been him, or any type of Jesuit or Indian yogi who would be able to alter their astral form and look Tibetan. If we try to find anything physical about Alice or the Tibetan, it is surprisingly sparse.

    I can go back to 1884 and find the hermit Majji friends with Morya and Kuthumi, and even she was probably closer to the general public who want to kiss the dirt at their feet, and she still says HPB was more powerful. Olcott and the chelas bear it all out in their versions. I am not sure if we could find much around 1920 about "Christianity in Tibet" or some type of Tibetan lineage that even vaguely resembles anything he ever said. Maybe Ledbeater's Liberal Catholic church. The Mahatmas and Theosophy are just trying to make subtle points about Raja Yoga. This Tibetan is something more like, how can we import Shuddha Dharma Mandala to New York? And Ledbeater helps with that, and he was definitely foul.

    Does the world have a fairly consistent view on Raja Yoga now, no, it has thousands of versions and alternatives, everything dancing around the point while actually avoiding it.

    My best guess is Alice was like Annie Besant and went under the influence of the men around her, in both cases it being vested orthodox interests similar to how the Catholics really did offer HPB big money to never write anything about Jesus. Compare this to the ca. 1879 papal bull to counter or conceal Johannite or Templar Gnosticism. They took this as a serious threat. I cannot really say what the actual channeling source was, but it is irrelevant to Tibet, Buddhism, or original Theosophy.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    I have been a critic about pseudo-Theosophical "beliefs", and especially rhetoric about Masters.

    The overwhelming tendency is they are active in their own countries, the majority of chelas were Indians, and hardly any of them were successful.

    In the 1900s, the closest thing to a successful chela seems to be B. P. Wadia, particularly because he went through according to original Theosophy without ever really mentioning Master or any type of claim other than the teaching itself.

    When I started researching some of the terms and odd sounding claims made by HPB and the Mahatmas, the thing that started connecting was some, by now, fairly old work by Alex Wayman which put together two things in one place. He proposed how Manjushri Namasangiti could be understood as Seven Families, and that some of the eminent Tibetan Buddhist compilers such as Buston and Tsonkhapa also allow there to be seven.

    A little further along, deep inside tantra, Padmavajra explains seven skandhas, which exactly matches one of the main technical things Koothoomi said to define his teaching as specifically different from the normal assessment of five or possibly six.

    The whole Namasangiti is 160 verses which is standard for Nepalis to memorize at a young age. However, so far I have found only one source for its abbreviated mantra, which just uses six lines for six Manjushri forms. And this winds up coming from Dharma Ayurveda which is associated with Nalanda Monastery France. The program itself does not seem to have a stable internet presence. Some years back, they brought in the Kethoombas or Tibetan herb gatherers.

    And so yes there was a tale from the 19th century of encountering this very group, and it still exists, and due to the similarity of names, they have been considered disciples of Koothoomi. Now they have gone back to Tibet; and the Ayurveda in general is in the lineage of Master Hsuan Hua and H. H. Dalai Lama. And so mainly this is a real Medicine Buddha practice, which is way above anything I can do, and in their words, it originates from:

    Venerable Monk Ayurvedic Doctor Arya Nagarjuna Bodhisattva of ancient Nalanda Monastery and Nalanda University. Namo Arya Monk Buddhist Nagarjuna Bodhisattva (200 A.D. abbot of Nalanda Monastery - the largest University in the world for 1000 years, Chan - Zen Meditation Patriarch, greatly renowned Ayurvedic Doctor and alchemy researcher and author of Ayurvedic classic Sushruta Samhita, responsible for bringing us the Avatamsaka Sutra and Shurangama Sutra and Mantra from the Naga realm)


    What is actually strange is that the Sutras are mostly presumed authorless except generally we credit Nagarjuna with Prajnaparamita Sutra.

    Well, ok. We know the historical details are a bit of a wash since there was no Nalanda in 200 and Nagarjuna lived before this and long after it, because we are either dealing with one magical individual, or else a lineage re-using his name. Look at it either way, but what it comes down to is the subject itself being carried forward.

    I am pretty sure Nalanda France is behind a considerable volume of material we have obtained here.

    If I am not in a position to claim KH is still living, or that these medics had anything to do with him personally, what do I get if I compare their subjects.

    Identity.

    Morya healed HPB several times, such as after the battle in Italy, the furniture incident behind the White Dog Cafe', or near the end of her time when she was given tea for her Bright's Disease. One would tend to guess this was Tibetan Hogweed gathered by Kethoombas. Koothoomi fixed a goat's teeth after it tried to eat Sinnett's letter. He was distracted because he was listening to a Lama in a courtyard. For a moment he was un-masterfully capable of dropping his mail probably because he was hearing either a Sutra recital or a mantra.

    So I have added a whole heap of Sutra and mantra recordings on the previous page, especially the last post. They range from softly spoken to loud songs. Just based around Nagarjuna, it gives us:

    Prajnaparamita, several versions, English, Sanskrit, Tibetan

    Avatamsaka uses Avalokiteshvara, who has Mahakaruna Dharani, and Cunda who has her own.

    Shurangama is a profoundly major mantra on its own, and uses Parasol.


    To be fair I added a pile of Hindu stuff since, to a great extent, they are still useful and good. For Sanskrit, Hindu works outnumber Buddhist something like a thousand to one. However we are starting to see in China, Vietnam, and thereabouts, a strong resurgence of Sanskrit. Those languages are utterly unrelated. So for example the little Chinese girl who does a big loud Sanskrit Mahakaruna is pretty amazing and it makes things a lot easier to learn and get familiar with. But those are all much closer to valid practice, whether they are personal, professional music, or monks. This is because there is no Path without mantra. Things like The Great Invocation are not mantra. In Kagyu we transmit Prajnaparamita to you immediately. It is the input for Medicine Buddha. HPB highly praised Prajnaparamita. So in her case there is identity, and the other is nothing but its own declaration.

    So for instance if I just look at Parasol goddess, she comes from Shurangama which is Samadhi, but the Tibetans do not have this tradition. What has happened is she has gotten transferred to Prayer Flags which we use with Wind Horse which is like personal metaphysical ayurveda. And so she has peaceful and semi-wrathful mantras, the whole thing is a large mantra, her form is taught as increasing in arms until she has a Thousand like Avalokiteshvara, and to me at least, having a few versions to listen to, helps put this to life. In Kashi--Benares, the equivalent Hindu goddess is Annapurna, and the hymn to her is very moving.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Short Namasangiti Mantra


    The Medicine Buddha lineage referred to above gave us one little gift of that Namasangiti mantra which is not 160 verses, but six lines, in reference to the Families, at a more technical level than only memorizing their names. The Sushruta Samhita they refer to is an ancient Ayurvedic text, not authored by Nagarjuna, but considered to have been redacted or compiled by him for his own lineage.

    So we look for these refining points to give us better explanations. So for example, if Mahakaruna Dharani is completely exoteric, we have put two recordings of it together in the last post of the previous page; and this is how who knows how many people see it. But towards the top of the page, we already got a translation from India. And if we go by the popular version of Mahakaruna, we would think it says Jaya Tathagata, like they do with all the Hindu deities. But if we use the perhaps superior translation, we would think it says Vyuhara Rajaya, which actually is referring to Vairocana, and so the dharani takes place with him already realized as Dharmadhatu Tower or Maya Jala, as he is in the sutras and tantras. The song is telling us to contemplate Lankavatara or Shurangama Sutra or Manjushri as reality and it is adding the Great Compassion, or pushes us to Buddha Nature beyond philosophy. Furthermore, we know everything about the source and even if it is not Hindu, Lakshmi is still involved. That is how two lines in a song can give us an entire subject that the general populace is unaware of.


    We are seeking to follow Yoga in the Profound View of Manjushri and Nagarjuna, which is slightly less formal and more avid about inner meaning to Awakening Mind. From my background, I knew approximately nothing about Manjushri, until he forced his appearance by being among the most major explanations to various puzzles. And so he is also a Maya Jala or a way to reveal and manage all the Families in mind, body, and subtle body. This means he integrates into the same RGV system which is the backbone of all practices.


    In Kriya, Manjushri Mula Kalpa, he absorbs Kumara (Mars). This is really a strange planet, and when we applied occult color to a normal magical table of planets, the weird looking thing was that Mars separated from its mother. But then when we go through the mythology, it gets to Arundhati and the Pleiades, purity with respect to Agni and the nature of how the seed of Maya fell to lower planes, scrambled divine relationships, and left us in an animalized state. Mars has something to do with virgin essence, maya, desire, and inner heat, the projection of Maya and arising of Bodhi.

    Chandrabhadrakirti comments Namasangiti at a Yoga level. Surya Sri Jnana does so at a Highest Yoga level in terms of Sahaja, Innate Bliss, with reference to Chakrasamvara, in texts styled Amrita Kanika Tika. In Nepal, Namasangiti Manjushri functions like Vajrasattva--Vajradhara as preparation for Chakrasamvara. Manjushri received this Highest Yoga directly from from Guhyeshvari.

    The other Yoga deity that is considered to be useful in non-dual Highest Yoga is Vajra Tara; and so if we take her system, this is closer to preparation for Hevajra, which ultimately simply is Guhyeshvari, Adi Prajna.


    When the Kriya of Vajrasattva makes sense, when he is Androgynous Prajna-Upaya, then there are two family yoga systems of Prajna Tara--Upaya Manjushri. It is the basis for both major Highest Tantras of Chakrasamvara and Hevajra, which again as non-initiates, we can find Marici and Ekajata in similar roles.

    So we have a pre-Tibetan, Indian Yoga system mostly preserved in Nepal, which promotes two deities, Manjushri and Vasudhara. If we are not Gelug, we see that the Theosophical Mahatmas mostly associated with Gelug, and it is not out of the question that Koothoomi's actual disciples are into Ayurveda and Medicine Buddha. Impossible to say for sure, but it is the closest according to the meaning. Successful healing would have to be considered an important esoteric practice that not just anyone can do, among the most important aspects of occultism.

    Here for example is Manjushri sadhana used by The Great Fifth which is based on front generation and Seven Wisdoms. Where did he get these from? He has things like Debate and Composition; they do not resemble what Buddhists call Wisdoms, which are the transformation of skandhas. He was from Zahor and originally Nyingma.

    Manjushri's birthday is considered the fourth day of the fourth month, shortly before Wesak. However, Sikkhim celebrates Sonam Lochar on the Vasanta Panchami of what it calls Manjushri Lunar Calendar.

    Panchami is the fifth of any month. This 'Vasant Panchami' is also known as Saraswati Day, because it is believed that on this day the goddess was born. It means Spring, or really pre-spring, usually in January. In Nepal, one of the major focal points of Sri Panchami festival is the Manjushree Hill at Swayambhu. Some come to worship Saraswati there as Manjushree, although she has no image there, just a stone with an empty niche. There is an image of her near the Swayambhu Stupa, which is also worshipped as Manjushri. For the residents of Kathmandu, there is no real distinction between Saraswati and Manjushree.

    Even in the Hindu view, when she has a sword, it appears to be linked to her association with the Buddhist deity Manjushree. Since she is the Goddess of Learning, Saraswati is often depicted on the signboards of schools together with another of her symbols, the six-pointed star called “Shatkona”. If Manjushri lacks a special day, he can use Sarasvati's, which then turns out to be the same as Manasa's, although Manasa'a Nag Panchami is just the fifth of Shravana.

    So if you know the general Sarasvati, Manjushri is just her male half or Upaya, in a preliminary, exoteric way, that is mostly with Tathagata Family, which enables all the others. It is the family with Usnisas, who also assert themselves on an exoteric basis and continue to be important for Yoga.

    On a basic lunar calendar, the fifth would usually be Manjushri Saraswati day, the eighth is Tara Avalokiteshvara day, the full or fifteenth for Usnisa Vijaya, the twenty-ninth for protectors. Even with ignoring most major festivals that are not celebrated where we live, there is still an underlying rhythm given by the moon.


    If we delve into some main ideas from this Gelug medical branch, it will largely return us the values of Vajradhara and Manjushri that we have in Kagyu and Nepal.


    For example, the first part of the Name Mantra of H. H. Dalai Lama XIV is:

    OM AH GURU VAJRADHARA BHATTARAK MANJUSHRI VAGINDRA

    It is saying Vajradhara is root guru, who is Bhattaraka or something like lord of the house of forms of Manjushri, who is Vach Indra, or like an invincible Indra of the voice. Sarasvati is Vach Devi. If we follow this and pursue Speech, we soon wind up in Lotus Family.

    Tsonkhapa is similar, and invokes Vajradhara, Vajrapani, and Manjughosha in order to write Great Exposition of Secret Mantra. In perhaps his original form, Manjughosha is a gandharva, who provides the celestial music during the visit of indra to the tathAgata.

    So Gelug's Lama Chopa merit field equates to the Shurangama Assembly, and when it invokes blessings from Bodhisattvas, Manjushri is first. For him, there is Arapacana mantra:


    Namo Maha Prajna Paramita -- Om Ah Ra Pa Cha Na Dhi


    Which is followed by Namasangiti Short Mantra; this is a larger treatment than that of the other Bodhisattvas, and surprisingly they end with Tara somewhat mixed with Avalokiteshvara. See for example Grounds and Paths of Secret Mantra.


    Since I am not Gelug and have no connection to it, that makes it difficult for me to use their lineage practices. And, since Manjushri is really of Nepal, we find his Gnosis Being Jnana Kaya is openly available more or less by shifting Vajrasattva into the Manjushri form, Manjuvajra. In that case, Manjushri's Vajradhara-alike stature as Adi Guru opens as Manjughosha, who again may be taken pretty much at a Sutra level as a basic Yidam or Ishvar deity. This is less of just a wheel of what the Families are or look like; each one is an entire practice where Manjuvajra gains attributes that are all eventually placed with Manjughosha in the highest mandala or DDV. The wheel of families would be on the sixth practice, Vajradhatu Mandala becomes Maha Vajradhatu Mandala.

    Therefor as an outsider, if I am associated with Kagyu, what I would probably do is modify Guru Yoga once a month for Manjushri. Guru Yoga is a somewhat largish practice to begin with, if you can do it every day, great, but even just once a week is useful. You can have a Guru Yoga based in the Ngondro of any of these schools, and do certain deity modifications to it. The first can simply be a continuation of Prajnaparamita towards Vajra Muttering Om Ah Hum and the Three Places. Then there is Manjushri, Pratisara, Vasundhara, Tara, Avalokiteshvara, on through the Dharanis and so forth. Quite a bit of material to work with, without having a type of initiation that commits you daily to a large practice.

    As a comparison, this apparently Gelug-influenced Nalanda France also has Karmapa Guru Yoga. There is a full video of it being done in Tibetan, but the short article is about using H. H. 16th Karmapa as Guru. But we notice this is a transmitted lineage, in fact transmitted to the west. Even though this came from the previous chief of my own school, I would not use it, because I do not have the lineage. I only use the "short form" with Tilo and Naro.

    So this is a mantra not exactly of the families, but of Manjushri's esoteric transformations in each.


    Namasangiti Short Mantra:


    Om Sarva-Dharma 'bhava-Svabhava-Vishuddha Vajra (Chakshur) A Aa Am Ah.

    Prakruti-Parishuddhah Sarva-Dharma. Yad Uta Sarva-Tathagata-Jnana-Kaya-Manjushri-Parishuddhitam Upa-dayeti A Aah.

    Sarva-Tathagata-Hridaya. Hara Hara Om Hum Hrih.

    Bhagavan-Jnana-Murté.

    Vagi-Shvara Maha-Pacha.

    Sarva-Dharma-Gagana-Mala-Supari-Shuddha-Dharma-Dhatu-Jnana-Garbha A Ah.


    Here, Manjughosha evokes six Manjushri forms according to the Families. They are not in a regular order. This is not a normal assembly or mandala. And so the idea is that the Dhyani Buddhas and Prajnas are on the mental plane, they do not really do anything, it is up to us to enter their wisdom and abode. Because we are ignorant and they are transcendent, it is Bodhisattvas who are able to come to us, to enter partially or fully into the realms we experience. And then in Yoga, this becomes Offerings and the array of senses, objects, and consciousnesses. It is mostly Bodhisattvas that become operational to us, and the Dhyanis and Prajnas are something like a star they are under.


    If we take Namasangiti at a Yoga level, then we have to enter the concept of Prajnaparamita in One Letter A. We would need to understand something about Vajrasattva as Ali-Kali and how Abhisambodhi involves the Moon and the cloud of letters. That is why these mantras are more difficult than Family root mantras such as "Om Ah Vajradhrk Hum". Each one forces us to analyze an entire chapter, and then the chapter itself indicates what seems to me to be anything true and useful about a wisdom or family. At least, I have indexed everything that way. If a piece of Namasangiti tells me about Jewel Family Equality Wisdom, there is a lot more to it than the somewhat minor and superficial description of Ratnasambhava.

    Manjushri is going to do something a little different, which is to perturb A just by diacritical marks. So we will break down the mantra, along with which Dhyani it uses. The way we are doing this is not the common Six Families with Vajrasattva added to the top, instead, he comes first, as the Cause. This is Yoga and it will not work without Kriya, which has already set up Vajrasattva with more esoteric conditions than only purifying. Then here we will find another clever twist, after realizing it is out of order, the first Vajrasattva or Jnana Kaya Manjushri is actually scooped up again by Vajra Manjushri, who is Trailokyavijaya, or Vajrabhairava, which doubly reinforces the notion Trailokyavijaya is something like a major boundary that only Vajrasattva can pass. Vajrasattva is an Akshobya hypostasis or Vajra in origin. And the return of Jnana Kaya to Vajra says it is now influenced by all Families; success depends on the extent of it. The second form, Vagisvara, changes the colors of the Jnana Kaya. So these lines each pretty clearly represent large, slow processes. Obtain Gnosis, change colors to All Families, defeat of death depends on the degree of attainment.

    So Namasangiti is really like a double preparation, first for Vajrabhairava, then for Chakrasamvara. And on its own, it gives Maha Vajradhatu, and DDV, what we might call the array of elements that Buddha projected at Amaravati while also doing Kalachakra. These elements take us back to the Dharanis, and so if I go back and hit play on Usnisa Vijaya Dharani, is this somehow related, it definitely is.



    Manjushri Nama Samgiti Short Mantra Commentary:


    Om Sarva-Dharma 'bhava-Svabhava-Vishuddha Vajra (Chakshur) A Aa Am Ah. [Lotus]

    Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Vajra-Tikshna (Diamond Sharp) Manjushri. The mantra means "Om. All natures are intrinsically pure like the Abhava [unsubstantial - like the moon in water]. Om Diamond (Vision)! - A Aa Am Ah." A is the means (Upaya), AA is insight (prajńa), arising from these two is AM, the conventional (samvriti) bindu, and AH is the absolute unsubstantial.



    Prakruti-Parishuddhah Sarva-Dharma Yad Uta Sarva-Tathagata-Jnana-Kaya-Manjushri-Parishuddhitam Upa-dayeti A Aah. [Vajra]

    Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Duhkha-Ccheda (Suffering Cutter) Manjushri. The mantra means "Manjushri Mantra Exhibition: All natures are intrinsically pure, to the extent one takes on the purity of Manjushri, the knowledge body of all the Thus Comes Ones. A Aah." A is means (Upaya), Aah is insight (prajńa), and with these two one may assume the rank that is given the name "Manjushri the knowledge body."



    Sarva-Tathagata-Hridaya Hara Hara Om Hum Hrih. [Vairocana]

    Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Prajna-Jnana (6th and 10th Paramita) Manjushri. The mantra means "O, heart of all the Thus Come Ones. Remove, remove! Om, Hum, Hrih." Heart means the "knowledge body" abiding in the heart of the all Thus Come Ones. Remove, remove (Hara, Hara) means asking their heart, the heart of Body, Speech and Mind, to remove all defilements of the ordinary body, speech, and mind; Om Hum Hrih, thus becoming the Body, Speech, and Mind. [This is Maha Sambhoga Kaya form, and the Name Initiation, part of Buddha's Enlightenment]


    Bhagavan-Jnana-Murté. [Vajrasattva]

    Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Jnana-Kaya (Knowledge Body) Manjushri. The mantra means "O World Honored One, the Knowledge Body" -- to whom belongs the previously mentioned Body, Speech, and Mind.



    Vagi-Shvara Maha-Pacha. [Jewel]

    Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Vagishvara Manjushri. The mantra means "O Lord of Speech, the great cooking." Vagishvara while cooking changes the colors of the knowledge body of everything non-two.



    Sarva-Dharma-Gagana-Mala-Supari-Shuddha-Dharma-Dhatu-Jnana-Garbha Aah. [Amoghasiddhi]

    Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Arapachana Manjushri (A-Ra-Pa-Cha-Na). The mantra means "Om womb (garbha -- also means matrix, store, or treasury) of the pure Dharma-Dhatu Wisdom where all natures are pure like the sky (gagana)! Aah." Aah means dissolves into the non-arising (the absolute).


    The final comment here means we dissolved into the Absolute, which is Anuttara Samyak Sambodhi, or the manifestation of All Families. Or rather, it means from samadhi, to emerge in reverse order with them stable and sealed. The Yoga techniques are to give the pattern where we can do this at all, and the rest of it is an exponential power increase, until the true Marici reveals us to all the tathagatas and the earth deities bear witness, state of a Vajradhara becoming Buddha.


    I do not see any Sanskrit version that gives the words. The Namasangiti may be a spontaneous public gathering in Nepal, but it is still a Yoga practice. And so the ones that sound like someone plainly reading a book are not quite what we are after. For just the benefit of the sound, here is a Tibetan chant of complete Namasangiti:


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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Authenticity

    In seeing what happens on the internet, it is both a powerful basket of wisdom, and an utter mess of nonsense.

    So for example, I started finding a lot of information from TBS, which started seeming a little "pushy" or over the top, and the reason is because it is a type of theater. And so I don't want to keep their versions, because with further review, it strongly seems they do not hold any lineages. It is like me, some other student, except they have managed to tag a "status" onto themselves and started a full cult. It seems best to leave it alone.

    Because of that, I had kept Hsuan Hua somewhat at arm's length. It sounds similar to the previoous. He passed on in 1995, but as far as I can tell, was a lineage holder from an early age and several places. Almost a Chinese Tsonkhapa. It is just that his writing style is tedious, enormous text walls with no breaks, too much Chinese we have no clue about, mixed with Sanskrit mantras whipped out by the dozens that will not do you much good unless you already put a lot of time into it. I can't say Vajra Rekhe is particularly instructive just by itself. So it is these pieces or building blocks we have to extract and examine, perhaps only one at a time, otherwise this is way over us.

    It can be shown that in a few cases, China added a line or something in places like Avatamsaka Sutra. And so it has been speculated they coined the whole Shurangama Sutra. It is not major in Tibet; Buston suggests one of their versions was probably translated from Chinese, implying the other may have been Sanskrit. Its underlying syntax does not really match Chinese style. It may be a compilation of Indic materials. It intellectually at least is associated with Nalanda. The Śūraṅgama Sūtra contains teachings from Yogācāra, Buddha-nature, and Vajrayana. It makes use of Buddhist logic with its methods of syllogism and the catuṣkoṭi "fourfold negation" first popularized by Nāgārjuna.

    It mainly uses Parasol deity who is known in Nyingma and Sarma. The Sarma lineage is said to include Buddha Tathagata, Ushnisha Sitatapatra, Vajrapani, Dasa Samadhi, Chandragomin, Giravati, Vajra Tikshna, Padma Angkusha, Brahmin Ratna Vajra, Jetari, Vajrasana the Senior and Younger, Bari Lotsawa, Denma Kyura Akyab, Sachen Kunga Nyingpo (1092-1158). She is part of Kriya Tantra. And so her full sadhana from the Nalanda France line specifically says it requires her Kriya initiation.

    Karma Thinley was part of Kagyu and Sakya and has a minor sadhana version. They have it in Russia and others in Tibet.

    She is usually over Three Mahakala Brothers; and, at least once, is under Buddha as Naga Raja. One thing about her is she is left-handed. Even in her two arm form, her main item or parasol is to the left. This is a Gelug view that was brand new in HPB's time and has her with Seven Buddhas or the Historical Buddhas:










    Neither the Sutra nor Parasol are mentioned by name in Namasangiti. She is is Sadhanamala one time after Usnisa Vijaya. This uses her White Om-arising non-Parasol Six Arm form and a mantra which may not be the same as the Tibetan version:

    oṃ sitātapatrāparājite sarvvagrahān trāsaya trāsaya hana hana hruṃ hruṃ huṃ phaṭ svāhā


    Other than this, it has no further information to suggest any differences or that she is unrelated to Shurangama. So although it seems a bit strange for a Chinese to pop up and utilize a reversed Sanskrit translated Sutra lacking the original, as far as I can tell, it is still the actual Nalanda practice ineage. It does not seem to be a pesky issue like Dorje Shugden which may be fueled by the Chinese government, nor did it come from a guy seeking commercial success.

    So we can only say she is Namansangiti to the extent we cannot define or identify its last two dharanis. These perhaps can never be recovered, and could only have placeholder alternatives.

    Shurangama Heart mantra as in the recordings appears to be for Vira Vajradhara and Vajrapani; and the other personal mantra of Six Arm Sitatapatra calls her Vajradhari. So she is perhaps self-secret. Hsuan Hua who heavily promoted Shurangama says it has many explanations, and is ultimately inexpressible. He also trained in Burma and Thailand and believed there should not be Northern and Southern schools, it is all about following Buddha Dharma to one's capability, especially by Shurangama.




    Janguli is more straightforward because it is Hindus who say she is another name of Manasa. It's not some Tibetan thing we have to dig for evidence. Like many others, she is "someone else's" deity converted to Buddha Dharma, except she is Naga Queen and a cumulative, major explanation progressing from normal Sarasvati up through pretty much everything considered the basis of the Yoga system. She does not exactly do a mandala or Completion Stage. She is a major core from "These are the Paramitas, and they are kind of important" up through a fairly substantial knowledge and practice.

    The Nagas themselves are mostly converts too.

    Hinduism uses Nine Nagas named Anantam Vasukim Shesham Padmanabham (Cha) Kabalam Shankhapalam Dhritarashtram (Cha) Takshakam Kaliyam. A standard Nav Naga song includes these.


    We found an unsourced Buddhist Eight Naginis mantra, which somewhat resembles Sarvadurgati. They say the serpent syllable Phuh "transmits the experiences of". This came from Mahajrya, which is a Buddhist syncretism with Christianity and Hinduism. Vietnam has had this for centuries, Cao Dai. It does seem to be based from simple Tara and Medicine Buddha invocations. But it is also one person's vision of Melchizidek. And it does not really indicate any Buddhist affiliation or lineage. It does not mean the material is not genuine, just that it cannot be determined.

    It cannot be attributed where this came from, other than "tantric tradition".


    Eight Nagadevi mantara

    Om namah astau-naga-deviya
    Anantamukhi, Karkodamukhi, Padmavati, Kalajihva,
    Mahapadmini, Vasukimukhi, Purvabhupamukhi, ShankhniVayumukhi
    Raksha-mam, Dhara-mam, punarnava mamadeham.


    Om Puuh Anantamukhii Swaahaa
    Om Puuh Karkodamukhii Swaahaa
    Om Puuh Padmavati Swaahaa
    Om KaalaJiihvaa Puuh Swaahaa
    Om Mahaapadminii Swaahaa
    Om Vaasukiimukhii Swaahaa
    Om Hum Hum Puurvabhuupamukhii Swaahaa
    Om ShankhniVaayumukhii Hum Hum



    I am not sure about the female Naginis from the rare mantra above. Manasa or Janguli is a non-Nagini or the only one of them who is not a snake or the lower half of her body is not a snake.

    The Eight Nagini format is so exceedingly rare there are only a few instances of it. Calcutta Review 1902 describes Bhuta Damara tantra, of which no intact version is known. Its contents include Sundari, Pisachis, Katyayani, and Eight Naginis (not detailed). This is one of the sixty-four original Shakta tantras, and its main Bhuta Damara character is "a goblin attendant of Shiva".

    Some Archaeological Finds in the Idar State found an image on the ceiling from a small shrine at Kasangarh. Circa 15th century A.D:

    In the centre there is Lord Krishna with
    four hands as if riding the Nag, with a
    head and half -human -body. The lower ser-
    pantine body is entwined in fine circles
    and knots round the central figures and
    there are eight Naginis (female serpants)
    with half-human-bodies also entwined round
    the body of the Nag. They have all folded
    their hands as also the Nag in the centre.

    A specific reference to a ritual sequence involving a group of
    Naginl Powers occurs in the Rauravagama. An ancillary ceremony
    performed during the rite on installation of a Naga image (Chapter
    57) is to the “huit jeunes filles commencant par Sakti et terminant
    par Sakti”.

    The names of the eight females
    recall serpentine connections: Kamala, Utpala, Padma, Nagakanya,
    Syamala, Dehim, Padasarpa and Sesabala. Contained within this cer¬
    emony is a meditation upon the cult of Nagesvari. Just before this
    ceremony involving what may be termed as eight Naginl Saktis, a
    group of eight Nagas receive homages. They form four pairs acting
    as door guardians disposed on the sides of the pavillion’s portals.

    From Art in the Pre-Kusana World. It is referring to a Shiva tantra in which the “supreme guru of the world” Ananteśa reveals the scripture in the form of a smokeless blaze of light to Śrīkaṇṭha (Śiva), who transmits it to the goddess Devī, and so on to Nandīśa, Brahmā, and ultimately to various sages and ordinary human disciples.


    So for example Manasa Maha Mantra as recorded may have been thought of related to one of those groupings, we so to speak are going to bind it and use it in a particular way.


    We have a reason for doing it differently which matches and explains Yoga.


    The authority we took for our male Nagas is Vajrapani sadhana from Sarvadurgati:

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

    And they represent the Perfection of Paramitas in the Wrathful Cemeteries. This is how it is tied to or makes the Seventh Family, since the primary mandalas of Sarvadurgati already function as Six Families:


    1. Sarvavid Vairochana [Vajrasattva]
    2. Body-Shakyamuni [Tathagata]
    3. Mind-Vajrapani [Vajra]
    4. Speech-Amitayus [Lotus]
    5. Qualities-Chakravartin [Jewel]
    6. Activity-Jvalanala [Amoghasiddhi]

    7. [Cemetery]

    The remainder of its mandalas summarized by [7] are all Trailokyavijaya and Vajrapani in various states of Kama Loka.

    Trailokyavijaya is explained as "Vajrapani in that appearance". So for simplicity it could all be summarized to as "Plane of Kama Loka, Seventh Family". That is because we really do not mean it as the seventh plane of the cosmos, we mean it as the seventh functional principle in the consciousness of a physical sentient person. Kama Loka is only the fourth plane, but in practice, Yoga is talking about Bardo Consciousness. This is about as subtle as we can get until developing the Nectar or Varuni or Inverted Stupa. If we get Vajrasattva working at a Yoga level, where there are no longer merely Mental Objects but actual Gnosis of Dharma, then there is some kind of fruit, we enter that portion of the Dharmadhatu which is transcendent, and because we are not Buddhas, we have a seventh skandha against it, so this is Dharmadhatu Skandha, projected by Drsti or any self view.

    So we are talking about taking six principles that we can relatively easily identify, and taking them to the other side, for them to be equal to death. When we are doing the Yoga that will indraw the prana, that center is "touching" this postmortem state. This center has no natures other than its own. Through it is the last missing family. That is what is meant by Shentong, the center, and Vajradhara, the transcendent state, and so on to Vajradhatvishvari, the life wind that pulls and moves the mind from here to there, from outer to inner.


    For some undefined transitional period, the Nagas--Cemeteries are effectively the highest and most potent form, or are the closest thing to the direct teaching from Vajradhara or Root Guru. This has a Peaceful side similar to Janguli and Sarvadurgati, and a Wrathful side similar to Sukla Tara.

    The crux of it is quite similar to the understanding that peace is not just the soothing quality of nice times, it is the ability to remain tranquil in discord; Upekka. Peace or Shanti may be the preliminary, introductory feeling, but Upekka is practiced in the Four Brahmavihara, and then again as the most important of the Seven Jewels of Enlightenment, and as a synonym for Jnana as the Tenth Paramita. It is in essence the same, Shanti to Upekka, amplified to maximum power, and indestructible armor. We know things are impermanent, the Cemetery is for Emptiness increasing in exactly this way, increasing capability, regardless of conditions.

    How to stay happy even in hell.

    So the height of the Sarvadurgati tantra is Vajrapani in the lower planes of Kama Loka prior to Yama. That is why this would flow right in to Vajrabhairava or other tantra intended to conquer Yama. Therefor if we speak of Vajrapani and the Eight Naga Kings, it means the main core of whatever may be happening in Kama Loka, Bardo Consciousness, the Cemeteries, that aspect of Saradurgati that uses Usnisa Vijaya Dharani. It is partially related to this world and partially unearthly. If we do not also add the intent of Lotus Family, it will be without Bliss. That is why it is these two families, Tathagata and Lotus, we must mainly have for Yoga or Generation Stage. The actual Vajra or Vajrapani of "Mind Mandala" is really the Heart and the Dharmakaya, and what we are talking about is just the way there.

    The grossest or Four Kings or most worldly Kama Loka is handled by the standard Lakshmi Dharani from Golden Light Sutra. So she, perhaps, works as an alternative right at the beginning. Golden Light would generally have its own spot on the shelf anywhere from Nepal to Japan, and so I am fairly sure Namasangiti intends to use Mahasri Dharani instead, but we can be fairly confident that Golden Light does have something to do with Nirmana, since it is about social order, kings, ethics. That is why it seems this first Kama Loka is where a degree of inner purity of the solar plexus matches with an outer manifestation based on mantra and overall harmony.

    From that point, you are looking at further details such as Thirty-three Hindu Gods, the planets, Bhairavas, and so forth, which are in Sarvadurgati and Namasangiti DDV. This is roughly parallel to the full set of Durgas, Shaktis, or Mahavidyas. But since Paramitas are such an important pith of all teaching and practice, the Nagas assert themselves as the next thing to deal with. Here, Janguli, from Vajra Family, intercepts all of the Sarasvati--Matangi--Manasa power, and uses it as preparatory for Vajrabhairava. No one else is like her.

    Even Manasa's Hindu Maha Mantra says Naga Svasre, which has the sense of progressive prosperity, improvement, a better tomorrow, from her Tapas. So we are doing something quite close to an obviously popular Hindu ideal, and then Vajrapani will customize her into Buddhist Janguli. We would use a different root mantra and her own dharani, but the basis of her appears to be much the same as the Maha Mantra. It may call her Manasa, but it means she harnesses Nagas and prevents their diseases and cultivates their powers, which is why we start to focus on this set in a Buddhist way.

    It was never said that Buddhism invented Shiva, Shakti, Manasa, the Naga Kings, or the Cemeteries. But this is something that if we do not have a central guide, the versions go everywhere. The guide is Vajrapani. He is a Refuge Object, a Bodhisattva, if I say Sangha Saranam Gacchami, he is there. He is using a way related to Elimination of Bad Rebirth, which, esoterically, pierces the Bardo Consciousness itself, and so this is more what Usnisa Vijaya Dharani is about, which would seem to be the intent of including it in Namasangiti. If we put together Usnisa, Janguli, Sarvadurgati, Vajrapani, then we are right in the middle of all the definitions and practices of the progressive Yoga system. Usnisa still works in Long Life Trinity, but it is more specifically a Tibetan Lotus Family practice, than something that illustrates the unfolding of the Indian system.



    A Tibetan monk explains Nagas just as we have. Questioner is aware that outsiders see it as a "cultural attribute", whereas the monk sees them as Nature, on a plane immeasurable by science:


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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Quote Posted by shaberon (here)
    As far as the physical meeting, I believe she followed the sound of a psychic bell or flute outdoors and "felt someone there". I have disposed of my "Autobiography" so I don't have the details handy, but I just don't recall him standing there in an ordinary physical body.

    If DK says he lived around Tibet, it would have been hard to visit California in 1919. Not impossible. Again it is just unclear. The Mahatmas were all well-known. Morya met HPB in Hyde Park in the middle of a crowd.
    Which goes to show how the whole thing was portrayed to imply something it obviously wasn't.

    Quote The psychic pictures of this individual are a short, old Tibetan. KH's Djwal Kul was a tall Hindu who was young enough to have been disinherited by his grandfather. This is an unusual name which is not Tibetan, nor is it plain Indian like Morya or Narayan. My best guess it that it is intended as Jwala or Blaze and Kul or Khul as a type of lamp.

    Master M and KH said their chiefs spent almost a century searching Europe for someone to write for them until finding HPB, after which, if anything, there would be another work in about a hundred years, or after 1975, for which I have not yet found anything. If not, then perhaps around 2075.
    Alice Bailey made capital out of that statement by believing that she had been given the responsibility of creating that future teaching by referring to her work A Treatise on Cosmic Fire as the psychological key to The Secret Doctrine.

    Alice Bailey clearly saw herself as a chosen individual, a representative of the continuing work of the Mahatmas. It seems likely she was ambitious or deluded or the people around her had an overwhelming corrupting influence.

    Quote There definitely is an Occult Hierarchy or Esoteric World Government in India which Alice tried to get in, but never received an answer; ......
    And this may be one of the reasons why she felt it appropriate to do what she did by setting herself up as a spokesperson for the Mahatmas. In all likelihood she felt affronted or aggrieved by not getting a reply or being viewed as in any way authentic.

    Quote If DK presided over a large group of Tibetans, maybe they remember him?
    I have thought that for a long time. If Djwal Kul was an authentic Tibetan identity then there should be more awareness as to his identity and location, there should be a record somewhere. The monasteries I'm sure would have one and with the well publicised Bailey material something would have revealed itself more but it hasn't.

    It seems this is one red flag after another.

    Quote So if we look at the synchronous post you linked, do these people have a clue about Kashi Naresh or Kumari? Hardly so. And they make a bungle of the whole thing by calling it Lucifer.
    The link serves the purpose of demonstrating the nature of deception within that framework and how it can manifest. Note the name of Djwal Kul amongst the others, it's hardly likely that this is a relatively unknown Hindu that is being referenced here but what has become instead the very well known Tibetan which shows the penetration of the deception.

    Quote As far as who it really was, I do not see how it could be the original. We would have to presume he became a failure. It could have been him, or any type of Jesuit or Indian yogi who would be able to alter their astral form and look Tibetan. If we try to find anything physical about Alice or the Tibetan, it is surprisingly sparse.

    This Tibetan is something more like, how can we import Shuddha Dharma Mandala to New York? And Ledbeater helps with that, and he was definitely foul.

    My best guess is Alice was like Annie Besant and went under the influence of the men around her, in both cases it being vested orthodox interests similar to how the Catholics really did offer HPB big money to never write anything about Jesus.
    I cannot really say what the actual channeling source was, but it is irrelevant to Tibet, Buddhism, or original Theosophy.
    Precisely and this is the point!

    We have what appears to be a cooked up version of a story that got swallowed wholesale in the public imagination of the West. The whole Tibetan identity is a mystery.

    Why would a Tibetan take on a mission to Christianise an esoteric teaching?

    I feel it likely, given that I doubt that we are dealing with two different individuals with the same name, that the name Djwahl Kuhl was usurped from its original identification with the Hindu personage and an attempt was made at authentication and identification with the Mahatmas, which was at the very least both misguided and ignorant.

    The following relevant article is an excellent example of exposing the inconsistencies within the Alice Bailey teachings.

    Tibetan Master or Christian Priest?

    https://blavatskytheosophy.com/tibet...istian-priest/
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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    I missed a few points about Shurangama from the above, and found the correct Tara Song, so this will be the first place it is together with the words that I know of.


    The Sanskrit dictionary defines Shurangama as "a type of samadhi". According to the Sutra translators, the word is composed of Śūraṅ (great, absolutely), with Gama (durable, solid).

    The dictionary however spells it with "z", it should have a different sound from the word sura for breath or divinity, which has multitudes of combinations, like suragana may seem similar, but is Sura Gana or i. e. circle or party of Suras. Suragga could be vermillion or many other things. There is only one word that matches the pronunciation, zurana, which is fiery or high spirited. Gama is a word with a few meanings, none of which mean durable or solid, which Vajrayana Buddhism usually calls, Vajra.

    It should have a crisper sound, in the same way they spell shiro or "head" as ziro. If I used the more modern dictionary spellings, it would be Ziro Bhusana and Zurangama.

    "Heroic March" as used by Matthew Kapstein appears more accurate than "indestructible" which we already have several familiar terms for. Gama could be a road or to march.

    "Agama" is standard for a Hindu "basket of doctrines" that Buddhists call Yana or other things; agama could also be an access road, or a way in to, or it could mean unable to go, as in "a-" or not "gama" as in march or road as above.

    If I thought maybe it was a Heroic March with Parasol as Queen, her mantras hone in on Mama Hum Ni. And the syllable Hum is an individual manifestation of Om; the true individual or Indestructible Heart Drop. In experience, Hum consists of the solar energy reflected by our mind/the underworld/the earth's core. Mama is mine and Ni is to lead or govern; so we seem to be asking Parasol to lead or govern "my" Hum syllable, or experience of the Third Place of Om Ah Hum. This would qualify her as Vajradhari.

    One of the sadhanas claimed she is consort of Amitayus. But this is unknown in art or any practice uncovered so far. A lot of schools seem to be quick on "a type of Avalokiteshvara" and automatically associating a deity with Lotus Family.

    We are sure in many cases it is not that simple. A deity may be emanated by one family and crowned by another. Some are emanated by two families at once. Some may be emanated by any family. There is partner swapping. What seems to be important is that Usnisa is a special class of being. It is like Prajapati, or the Mind-born Offspring of Brahma from the Hindu Worldly creation, except it was done by Buddha. He either created them, or at least provided them. So these are specifically non-Hindu or any other type of deity than Buddhist, because it is almost like part of the aura of Buddha himself.

    An original Sanskrit source is not known, but around 2010 a majority was discovered. Henan Nanyang Bodhi Temple originally had one Sanskrit language manuscript Shurangama sutra, consisting in total 226 leaves, of which 6 were missing... according to introduction, it contains the Śūraṅgama Sūtra and most probably the only extant Sanskrit manuscript dating from the Tang Dynasty. The letters are roundish and belongs to a type used in South India...

    If we go to Dharma Samgraha, almost to the end, section 136, we get:


    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.


    So there we have whatever Max Muller's Japanese student was aware of and attributed to Nagarjuna.

    In the dictionary, our common word for hero, vira, appears, along with zura. Following this second word, it may also mean warrior for good, or lion. It can be an adjective, brave, daring, valiant, warlike. So we could just call Shurangama a War March and say it pairs really well with War Chariot goddess of Nepal. It is like "Cale" or "start moving". But sure, Heroic March or Fiery High Spirited March matches the 1885 Dharma Samgraha.

    We have already taken Gagana Ganja full in the face due to it being part of Vairocana Abhisambodhi. So these first two samadhis certainly have something to do with ability to do Kriya-Charya and transition to Yoga in the tantras.

    Vimala is Manjushri's Pure Land as well as Devi Katyayani. And Lion or Simhanada is also along the lines of dharani and/or basic practice intended to become inner or more subtle; Manjushri and Avalokiteshvara both do it and so forth. Katyayani rides it, i. e., Shardulavar Vahana, Lion generally indicates Peaceful Durga.

    Bhattacharya says there is a rare Shurangama Bodhisattva. Suraṅgama’s name occurs in the third list of the sixteen Bodhisattvas headed by Maitreya. In the Niṣpannayogāvalī his name is referred to twice only and his single independent form is described in the Durgatipariśodhana-maṇḍala. Ritual for the dead. The actual or original Buddhist "Book of the Dead".

    Nepalese drawing:







    We would have to chase the details of whatever he means through the old typewritten copies, but I think we can rely on the main criterion that Surangama Bodhisattva is relevant to Sarvadurgati.

    Both Parasol mantras are found on prayer flags with her two arm form. Some flags use pictures of the Five Creatures instead, but I believe the mantras are the same.



    In the Sarvadurgati Mind Mandala, Citta Vajrapani does an unusual thing. Because he is Vajra Family, one would expect he would swap for Akshobya. But this is a Vairocana tantra, and White Vajrapani replaces Vairocana at the center. The rest of it is a standard Pancha Jina, except for one thing. He manages to turn all the Dhyanis white:







    The upper register is the Sarvadurgati lineage, and in the rest of it, we can find Bhurkumkuta and Parnasabari.

    But this Citta or Hum syllable is considered buried beneath layers of dirt and ignorance; the subtle body is tied in knots and prevents its use or access. So then the first Sarvadurgati, Body mandala, or Om syllable, is here in the upper right as Buddha with Eight Bodhisattvas:






    The lower mandalas are Vajrapani Four Kings, and Vajrapani Eight Dikapala or Worldly Direction Guardians. In other words, the lowest Kamaloka is there at the first stage of practice. By "stage", it means this could be progressed by the identical Sakyamuni sadhana seen here, but it could perhaps also be done by Manjushri Manjuvajra. In other words, we can do "almost any kind" of Body, Speech, and Mind, and regardless of what we do, the Mind practice is going to truncate into Trailokyavijaya, or some of the adventures summarized as [7]. At that point we are stuck against Yama, and the main options are Vajrapani as done here, Manjushri Vajrabhairava, or Acala.


    There is a ca. 1200 Nepali manuscript of Paramartha Namasangiti translated as Absolute Truth of the Singing Together of the Name. So again this would carry a similar sense to the Tibetan "Prayer in Seven Lines" or the short formula that gives us Grounds, Path, and Fruit, with the last being considered Absolute.





    Tara's Song

    This is something that does not exist that I know of, although it is not that difficult to make.

    I could not get that far with Manjushri without Tara. And so we went to the English and Sanskrit and started looking at Twenty-one Taras in terms of what we could find from pre-Tibetan sources. And for example, it seems to me Tibet has mis-characterized Bhrkuti. And in a certain sense, no list can be right or wrong, since none of these have personal names. But most of the verses give a decent enough reason to think about Taras as they were in Sanskrit.

    So we want to be able to tab out our Sanskrit recording of Twenty-one Taras from the last post of the previous page, and see if it matches our version. It does.

    I have no idea who did the song, but it is completely un-Tibetan, and is in a similar style to numerous Vaisnava and Sakta chants, the other recordings will show that. Compared to anything else in the world, the sound is fairly genuine.

    Now with something popular like Avalokiteshvara, we can still get at least two flea eggs out of his song, for instance "Shoraya" is not a word, it is supposed to be stuck on him as an invocation, Avalokiteshvaraya. And when we compare versions of almost anything, there are discrepancies somewhere. But after one line of some Namas Ekavimsati Tarayai stuff, the chant is completely identical to the script, leaving off concluding line 22.

    This is from an old commentary by Thupten Shedrub Gyatso; through Palyul, it was originally translated to English, and the Sanskrit was eventually added to it in Sweden in 2007.

    As her Tri-kaya, it uses the terms Samantabhadri, Vajravarahi, and Arya Tara. It accepts other manifestations of her such as Yangchenma and Palden (Sarasvati and Lakshmi), Yeshe Tsogyal, and Jnana Dakini. The commentary itself is quite good. But what are you going to get when you play the song to these words. Transported across a thousand years of nothing to where the same thing was used in India pretty much the same way. There is no shortage of these in Tibetan that already refer to a particular system.

    Then what do you do. Well, it charges her root mantra. So then if you do a sadhana to any particular Tara, the mantra will bring whatever you can port through this song. And so if the song refers to Usnisa Vijaya, which it does in verse four, who is also in Namasangiti, and Sarvadurgati, then you begin to amplify Tara with all of Manjushri and Vajrapani and Vairocana, and Amitabha being at the very least in the palm of her hand.

    If this goes on to finding how Vajra Tara more or less operates the entire Nalanda or Ratnagiri or Sadhanamala or Vajravali system, even better.









    namas tāre ture vīre kṣaṇair dyuti-nibhękṣaṇe |

    trailokya-nātha-vaktrābja-vikasat-kesarôdbhave ||


    namaḥ śata-śarac-candra-saṃpūrṇa-paṭalânane |

    tārā-sahasra-nikara-prahasat-kiraṇôjjvale ||


    namaḥ kanaka-nīlābja-pāṇi-padma-vibhūṣite |

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


    namas tathāgatôṣṇīṣa-vijayânanta-cāriṇī |

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


    namas tuttāre-hūṃ-kāra-pūritâśâdi-gantare |

    sapta-loka-kramâkrānti niḥśeṣâkarṣaṇa-kṣame ||


    namaḥ śakrānala-brahma-marud-viśvęśvarârcite |

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


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

    pratyâlīḍha-pada-nyāse śikhi-jvalâkulękṣaṇe ||


    namas ture mahâghore māra-vīra-vināśini |

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


    namas triratna-mudrâṅka-hṛdyâṅguli-vibhūṣite |

    bhūṣitâśeṣa-dik-cakra-nikara-sva-karâkule ||


    namaḥ prabhu-ditâṭopa-mukuṭâkṣipta-mālinī |

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


    namaḥ samanta-bhūpāla-paṭalâkarṣaṇa-kṣame |

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


    namaḥ śikhaṇḍa-khaṇḍęndu-mukuṭâbharaṇôjjvale |

    amitābha-jaṭâbhāra-bhāsvāra-kiraṇa-dhruve ||


    namaḥ kalpânta-huta-bhug-jvāla-mālântara-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 pramuditâbaddha-ripu-gātra-prabhedini |

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


    namas ture-pādâghāte hūṃ-kārâkāra-bījite |

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


    namaḥ sura-sarâkāra-hariṇâṅka-kara-sthite |

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


    namaḥ sura-gaṇâdhyakṣa-sura-kinara-sevite |

    ābaddha-muditâbhoga-kali-duḥsvapna-nāśini ||


    namaś candrârka-saṃpūrṇa-nayana-dyuti-bhāsure |

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


    namas tritatā-vinyāsa-śiva-śakti-samanvite |

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




    mantra-mūlam idaṃ stotraṃ

    namas-kāraika-viṃśakaṃ |


    [The twenty-one praises are the song of her root mantra]

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Quote Posted by Peter UK (here)

    Alice Bailey made capital out of that statement by believing that she had been given the responsibility of creating that future teaching by referring to her work A Treatise on Cosmic Fire as the psychological key to The Secret Doctrine.

    Alice Bailey clearly saw herself as a chosen individual, a representative of the continuing work of the Mahatmas. It seems likely she was ambitious or deluded or the people around her had an overwhelming corrupting influence.
    I have chased that before, there is a post somewhere in here where we found it is pretty difficult to get HPB to squeak out what the "Seven Keys to the Secret Doctrine" are. But yes, taking one of them to be Psychological, then Alice is saying "I have the Psychological revelation for all of you".

    As to the second part, there were others within the Theosophical Society who did more or less the same thing without starting a new group. There were visions of Koothoomi sitting at the table as if he were taking part in the meeting until at least 1936. But if only one person could see it, this was not a Mayavi Rupa as was seen in India by everyone.

    Koothoomi was not always visible; when his portrait was being made, he guided it invisibly. I can't quite remember if this was in Germany or where. At Philadelphia, up to seven adepts were present that usually only HPB was aware of. But she is lucid to the astral plane itself, whereas the visible Mayavi Rupa is something like an atmospheric condensation onto the astral body, which the adept has to intentionally perform. When they stop, they vanish. Recall vanishing chela messenger to HPB's sister, prior to the astral activities of Mahatmas being witnessed by Olcott and others.





    Quote And this may be one of the reasons why she felt it appropriate to do what she did by setting herself up as a spokesperson for the Mahatmas. In all likelihood she felt affronted or aggrieved by not getting a reply or being viewed as in any way authentic.


    I have thought that for a long time. If Djwal Kul was an authentic Tibetan identity then there should be more awareness as to his identity and location, there should be a record somewhere. The monasteries I'm sure would have one and with the well publicised Bailey material something would have revealed itself more but it hasn't.

    She may have even felt like now she would be the one to tell Shuddha Dharma Mandala what the deal is. Or perhaps thought she was tapping into the same thing. I have not scrutinized this yoga group very heavily, upon seeing the main standpoint, that was enough. In the Mahatmas' words, they are not beginning any new institution.

    Recall Alice's beginning. She was a kid at home alone in her room in Manchester England contemplating suicide. Koothoomi walked in and told her to knock it off and have a special future. She did not know who it was, but, years later, said she recognized him from the portrait. I believe that is the extent of her claim of contact with adepts until much later.

    As a child, HPB had a fairly normal childish view of Morya who not only appeared to her many times but in fact was her occult guardian who rescued her from a falling chair as young as four. She thought of him as a Guardian Angel. She had no idea who it was, but was pretty consistently bonded with him until meeting him at the ripe age of twenty. She credits him with saving her a few times, and "patching her up" at others. This is perhaps a greater level of attention that most chelas would generally receive. For example she told her esoteric group to go to bed at eleven but did not tell them Morya was going to observe them at midnight. He would also do other observances, like when he showed up when they were acting like slugs about a new article attacking HPB, he pretty much excommunicated them. I mean, he kind of said "I'll give you another chance", but if you think about all that time, energy, and magical power, most of it blew out the window right then.

    That is why I think only three or four out of the twelve students were really prepared to go into it. And then as the thing rapidly deteriorated, I believe this is what was fatal to HPB, or damaged her aura enough to where the flu appears to have killed her.

    As was said in India, when HPB's aura fades, Master will no longer be seen.

    The DK in question is a little more modern than the Mahatmas. Tibetans love record keeping. Where is the "report" about him being mistaken for an abbot? According to him, there should be at least one. Theosophical Review? Bombay Times?

    If you can get back to 1851, Morya is in the London newspaper as Prince Jalma Samson and Raja Misanthrope. I have tried the online archives, but, it's not quite that extensive. It would take a basement prowl.

    Why would information about DK "being an adept of a certain degree" tell us little? Isn't that one of the most carrot-and-stick ways to not describe something? You could pull a random yogi off the street and they would at least be able to tell you something about initiations. Although I suppose Initiation Human and Solar was among her first.

    Because DK is not transmitting Dharma, there is no way that any Buddhist monastery, or any Hindu Raja Yoga line, that I know of, would pipe up and say "oh, and this is our spokesperson for the west". In fact, because he has stuck our Maitreya into their Christ, he has caused an outrageous heresy that can do little but toss you into the ice hell. Jesus already said, "Tell no man I am Christ". That was the first mistake. Then Alice has to append Maitreya like the Vaisnavas attach Krishna.

    Buddhism does not dispute the esoteric view of Krishna and has never tried to stick it with anything besides Krishna. On the other hand, the only view of Maitreya is that of the Buddhists. Why would we ask a Hindu or a Christian for it?

    Our Maitreya may be based on Maitri or Metta or love, after all, the instructions tell us to dwell in Four Brahma Vihara permanently. Metta, Karuna, Mudita, Upekka, or, if you want, Maitreya, Avalokiteshvara, Vajrasattva, and Vajradakini. But that is really just a basic emotional mindset. The actual esoteric Maitreya is in Tu****a or the third plane of Kamaloka, is not considered to be in any state of active emergence, because he is part of the final Amoghasiddhi cycle.

    How are you going to be in Amoghasiddhi cycle if you cannot do the present Amitabha cycle?

    If you can, Maitreya's guru will be Parasu Rama. Parasu's wife is Dharani, that Lakshmi who is our various spells. That is why I have plastered the previous page with dharanis, and put together Tara's Song in the post above.

    And if you don't want your mind or subtle body to be shattered into a million helpless pieces, you better not get too close to that axe wielding maniac, and stick to the current cycle and Avalokiteshvara and especially what Koothoomi says about him in Mahatma Letter Ten. Maitreya has us start as we are, there is no millenialism, coming kingdom, or savior attitude whatsoever. The closest way of Maitreya is you take vows and go in a monastery. Otherwise he is a Bodhisattva we respect. Maitreya monastery is in Mustang Nepal.

    We would say Amitabha does not really do anything, but has countless inconceivable projects carried forth by Avalokiteshvara and Tara. So we just do this first and are not worried about the coming of Maitreya or Kalki Avatar; yes, that future is our tenet, and no, it is not really a practice element whether in tantras or public discussions by H. H. Dalai Lama. Only in Kalachakra. Generally the closest I would say is that in the pattern of Eight, the final is the future state of the "bundle of seven" or ourselves transmuted out of skandhas in samadhi or enlightenment. That is the difference I see between the standard Eight or Asta Vijnana in almost all of the mandalas and teachings, versus the attempt to describe seven consciousnesses as-they-are, Grounds and Path. Historically, this leads to doctrinal differences and school splits. But really, is there a Maitreya, yes, if you want to think of it as love, higher states of being, the future, and so forth, it's fine. Is it Buddha Nature arising in stages, of course, how are we taught to view the world, as a realm of beings all having Buddha Nature and doing exactly this. If this is true, the nature of Maya may more quickly reveal itself.

    In other words if you want to study and follow the real Maitreya and get closer to his lineages, it's great.


    Quote
    I feel it likely, given that I doubt that we are dealing with two different individuals with the same name, that the name Djwahl Kuhl was usurped from its original identification with the Hindu personage and an attempt was made at authentication and identification with the Mahatmas, which was at the very least both misguided and ignorant.

    Are you saying you just don't think there is a second Djwal Kul? That "he", as one person has called it, is "a panel of Jesuit theologians"?

    It is possible that Alice published material that was given to her, and dolled it up with some of her own fancies. I just don't rule out the possibility that people who claim to be psychic may be communicating with someone. Alice does make a point about her own clarity as opposed to mediumship. I don't get the sense she was covering up blood sacrifice and sex abuse. She probably was reasonable and well-intentioned and was the vehicle for someone else's "plan". If we follow the politics of "plan", it starts with the European Synarchists, and in Alice's time, "plan" starts being important in New York and Washington, and we start getting these cryptic, abstract agencies and so forth. Her "psychological key" may well just be this thing being used against the general public. When I worked for Lucis, the main thing they wanted me to do, was insure that Congress was receiving a supply of Lucis material.

    Most of the details about how the Tibetan was "crafted" are rather intelligent and it all displays an in-depth knowledge of multiple topics. It is just misguided and ignorant in the case of does it have anything to do with eastern occultism. Alice Getty would get you there much quicker in 1914, Gods of Northern Buddhism, even with its few mistakes. If someone was trying to be realistic, they missed an available resource by a mile. Most of the subjects I have posted are just an increase or accumulation to GNB. Perhaps because it is not using Tibetan language it was ignored.

    Treatise on Cosmic Fire is supposed to be about what, Agni. I have tried to rake the Puranas for a straight view of the Forty-nine Fires and it is difficult. It starts around post 262 and there is no way to approach it without devouring the whole Hindu cosmos. I got as far as replicating a major Agni Homa. It:

    would be a grand finale in a Nepalese Buddhist Ceremony

    uses a special teaching hidden in Nath, which shares at least four major lineage holders with Buddhism, such as Jalandhara and Matsyendra (Net and Fish)

    can be shown to result in Annapurna or the Queen of Kashi

    is a match and/or is the same as Buddha's teaching if you take him as the guide

    and so there, we are looking at what it actually is, instead of whatever she means by "psychological key". Or what the Roerichs mean by Agni Yoga. So we have a pretty thorough picture of what the real Agni and the real Maitreya are. I am positive she has a bag of dust compared to what we have. The fact that she does have a few Indian terms with accurate translations does not help her case much. Actually I am not sure there is anything in it that even is Tibetan.

    As to whether Shurangama is closer to a "missing doctrine" or something in HPB's vein that is close to Nagarjuna, accepted by the Gelugs, uses a sevenfold elemental scale, is fully international rather than secluded in Tibet, is passed to us by the same organization that gave us Taranatha's sadhanas and perhaps knows herb-gathering disciples of KH, and was certainly seen in this way and thought of as extremely important by Hsuan Hua, is this what they wanted us to find? I do not know. I can only say it is there.

    All I can do is identify some of the Masters' statements by being familiar with what they are talking about.

    "We are not Adwaitees, but the Adwaita definition of Parabrahm is correct" = Shentong

    Shentong is a minor sect in Buddhism that Adi Shankara did not refute because he never heard of it. Modern Adwaitees and Shentong-pa have realized they have no dispute over this. Shentong is prominent in Jonang, or i. e. tradition of Jonang Taranatha, "Tara's lord or husband".

    The Mahatmas' main philosophy can be identified and only has one result; and likewise their sevenfold scale has only one result. However, the Seven are Noumenal, it is a practice, it is seven principles within the individual, and does not mean the same thing as seven planes of the cosmos. This is where pesudo-Theosophy goes way off. Everything the Mahatmas said, and what we have in Buddhism, primarily takes place in Kamaloka, which is only the fourth plane. There is nothing to "find" in the mental plane. It has no form. KH specifically said Mayavi Rupa is the highest form; the mental is not a body, it is a breath. This matches Buddhism exactly. One purifies the Illusion or Rainbow Body which is capable of the feats in dreams or astral projection and that's it. How or in what way did Buddha experience enlightenment, in Mayavi Rupa. And so of course if you have purified and trained the practices that defeat Kamaloka, it no longer controls you, and you are in charge. And therefor you could go to worlds which would have to be said to exist in the mind. These are now the Pure Lands. But the next plane is Void and pertains to the extremely subtle teachings about Three Voids and Great Void. Buddha went in Mayavi Rupa to Pure Land and there was initiated by Tilottama into the Highest Samadhi of Dissolving the Voids and Emerging in Reverse Order. That essentially is the Buddhist difference between the astral plane and the mental plane. The first may have the nature of Kamaloka or Pure Land; the second can barely be discussed because the continuity-of-consciousness of beings breaks or swoons at these times.

    If you see the Eight Worldly Guardians as the lower Kamaloka, these are harnessed by what we call Nirmanakaya, and then their higher correspondences are of a Bodhisattva nature, not related to the earthly plane, but related to Sambhogakaya or stability in Pure Lands. Physiologically, the lower and upper winds; because these explanations are no longer separate from that of prana; and Tara having much to do with its correct circulation in Yoga.

    The seven principles are always us, the individual, whether in a Kamaloka or Mayavi Rupa or ordinarily physically awake or samadhi.

    To be fair, for most of the 1900s, with available information, HPB and her Masters would almost have to be decidedly trounced as hogwash. It is a countermand to most general information. Phoenix-like, let's say, since ca. 1958, around the time Hsuan Hua went to California and Alex Wayman began publishing, then there was a sort of bonus around ca. 1995 with the opening of Nepal, since then, when I thrash the hogwash as hard as I can against some of the most intricate, profound things that have come up, it assembles itself into one piece.

    In most cases, we find something with a singular explanation, and no other evidence.

    It is not even something most Buddhists would be likely to agree with, but, when we bear out a full examination, it definitely exists in a single thread-like way in the Dharma.

    HPB is like a Tara of the Voids because she iterates them to us as No Ego, Suchness, and Ultimate Meaning. That is not really what they are, physiologically, those are the teachings and practices about entering the mental or Manasic Plane or Akash, in other words to remain awake without interrupting the mindstream when the physiological void occurs. She has and is attempting to explain valid Dharma. The Secret Doctrine is a multiple pronged attack that was considered necessary at the time in order to be taken seriously. But now from a Buddhist view, it would not be very important if the Dhyani Buddhas are reflected by, or emulated by, the Kabala, the Elohim, the Olympians, the Egyptian deities, and so forth. In her time, Egypt was pretty much the rage, but a stack of hieroglyphs is not much compared to the living lineages of Buddhist Sangha.

    It is due to HPB that our attention was drawn to look at the astrological meaning of Tara. And so we should be mindful that the philosophies and yoga practices are floating on other subjects like Astrology and Ayurveda, Music and Dance, and so on. Because this is so-called Hindu Astrology, it is not something you are going to see explained in Buddhist Tara discussions, but in the time of Nalanda, it would have been blatant.

    According to Kagyu, I am invited to use Tara's Song daily, or, more than once a day. It is an outer practice because I have not received any Tara lineage, and the main thing this means is "front generation" which is the deity facing you as if in a conversation. And so I am not doing any of the elaborate tantric techniques; one uses the Sutras and mantras, and pursues particular forms as appropriate. So for many years, all I was able to know was Green Tara and how she helps with mental and emotional issues such as the Eight Fears. This, itself, works. I do not remember even having a personal name for her, just a praise and a mantra and contemplating her meaning in a Guru Yoga format.

    Now there is the whole song, which lacks any word that is non-magical. And then if we give it a reasonable question, such as what it may have meant in India, it hands us the Nalanda system, or Sadhanamala. It gives us twenty-one, and I can take a single one of these, Vajra Tara, and explain her as really being in Ratna Family, and Namasangiti comes up because its use of Paramitas begins with Ratna Paramita, they are all of that Family, and Paramitas come up in Voice of the Silence, and we are back to Prajna Paramita. But Vajra Tara has other preliminary forms that were used by Nagarjuna, that seem to have gone missing from memory. These begin Immortality, which is a little different from Long Life Trinity, and so, Vajra Kaya, Deathless Body.

    Vajra Tara's major form is so vast and potent that it takes something that must be the equivalent of a semester to see what she has to say.

    Although the Agni subject may look big and Manjushri may have started it, pages 14 and up are almost all Tara.

    Manjushri is the Voice, with the Mantra Kings, but if we look at Avatamsaka Sutra, this tells us about Universal Lotus, whose every petal is a Lotus, whose petals are Lotuses, and so on. Koothoomi specifically referred to it. This gives us the Chiliocosm or man in thousands worlds, in fractals, logarithms, billions of exponents. Like the Rama-yana in many ways is about Sita, Avalokiteshvar (the end of Avatamsaka) in many ways is about Tara as Lotus. The song intertwined to her Indic forms could be described as a Sutra basis for the Sadhanamala practices; it is a fairly complete explanation of the Nalanda system that was destroyed by invaders. Further, Namasangiti and Tara can be found as a backbone of some of the medieval world's other mysterious achievements, such as the Ellora and Elephanta Caves and Forbidden City. Nothing else does.

    For example, the song mentions Seven Lokas or Worlds, and then it gets round to Seven Patalas or Underworlds. That is the HPB doctrine in a nutshell. Offhand, I am not sure where else to find this closely together.

    That is because it is Hindu like the Shiva-Shakti she also has. And so it must be saying Tara has or is Universe Lotus in all seven cosmic planes, and that is why deities have a normal or upright stupa, to which we only touch its base. That Tara is Prajna or Ultimate Wisdom or Full Enlightenment, she is the other side. Myself as a person is barely on the mental plane at all, because unenlightened; Tara is unlimited on the higher planes; and so we just have increasing unity with her, we are increasingly non-two. The ego withers until there is nothing left that will leave her. That is because there is only one prajna, anything else is my imagination that is not in tune with nature, is under Maya.

    The concept that we should research "more Taras" than in the standard systems comes from Jonang.

    Out of the thousands of things that have been made, this comes down to an amateur recording with a lyric set I had to copy from twenty-one different pages. All I have really done previously is like if she says Humkara, doesn't this mean something? And it does. The verse can directly give its own meaning suggestive of her form.

    One of the rarest and most prized types of medieval artifacts is a figurine of a lotus that opens and unfolds and Vajra Tara emerges. If one can begin to fathom her, and gain, conceptually, the definition of Marici Vajradhatvishvari, this is much more powerful and a fifteen year head start on what we primitives from the twentieth century had. So Tara Song is Very Auspicious.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    HPB, Shurangama, RGV, Matangi


    Perhaps a major reason Theosophy is separate from the likes of Alice Bailey is that, in its own terms, the precursor messenger around 1775 was Mesmer, and then HPB after 1875. In their own words, the forces of Synarchy say they ignored Mesmer and HPB's eastern mysticism, until around 1920, when they decided it could be used for propaganda. And so the rise of Bailey takes place, and I would say in uncomfortably close quarters to, the same type of Golden Dawn spinoffs used by the fascists. They are all using the "superior western view", and ritual magic, etc., which HPB denied was the correct path of yoga. She refuted their doctrines from within, and as organizations they are utterly divorced, minus the general rumor that HPB was somehow the matron or inspiration of it.

    For me, Theosophy started working really well when I saw that HPB meant Vajrasattva--Vajradhara as the additional Dhyani Buddhas. Because that is Guru Yoga at least as we have it in a certain way in Kagyu. I could not personally get as much from Lama Chopa or Guru Rinpoche yogas, lacking any connection or earthly guru. Ours works with a transcendent or fruitional Vajradhara, esoteric. This type of terminology works best with the Sanskrit system.

    Our main format is to use Prajnaparamita, Vajrasattva, Vajradhara.

    Parasol makes her appearance early in the sutra cycle, and we find she is a pre-eminent deity from the root of Mantrayana or school of mantra in Buddhism. Tibetans for some reason mainly use her as a symbol and sadhana deity, Chinese use her sutra.

    Shurangama appears to match HPB's doctrine rather precisely; and it brings us to another point, where she is either wrong or unknown.

    She could be considered correct from the literal, orthodox, exoteric view, which is unusual for her, and furthermore why she says Tara left Jupiter, to operate outside such a view. Well then what is literal and what is concealed.

    On the face of it, the Shurangama Sutra has to do with the end of sex. HPB is well-known for multiple anti-sexual statements. To make her point in Buddhism, she bashed "historically known" Asanga and Maitreya, apparently for Guhyasamaja. She tended to claim that the Gelugs or Tsonkhapa in particular were clean of such things.

    This is not correct. Guhyasamaja is the root explanation of all Highest Yoga. Asanga and Maitreya are the heads of Extreme Deeds lineages, so would therefor be more related to monastic discipline than others. Tsonkhapa is one of the few authorities who accepts sexual tantra as part of Completion Stage. So in fact he is teaching the thing she forbids. His writing style prefers to remind us of Orgasmic Bliss about every thirty seconds. He even talks about Golden Zombie.

    Shurangama would snap fit right onto Guhyasamaja by using the same deities. It is as if they are made to work together.

    It is in relatively unsexualized Vairocana tantra that is the only place that talks about Buddha's enlightenment, which took place during union.

    The trouble is that HPB was sexually inert on a medical basis. On the one hand, this means it never would have distracted her attention. On the other hand, she was not forced to adapt and evolve through the challenges of it; and she would have been disqualified from Mahamudra. Koothoomi placed value in celibacy, but he did not seem to actually attack sex or campaign against it. Although it is likely the case that personal chelas of the Masters are celibates, Buddhism interfaces with all types of beings. It does not exactly have a trend like study the entire Secret Doctrine---become celibate--attempt to invoke a personal guru based on a superficial yoga practice. We would probably go backwards with her and say Voice of the Silence is a reasonably brief and valuable startup. The rest of her material is like Aryan wisdom or can be educational about the rest of the systems in the world, and here again Theosophy is really only educational, it is not a practice, it is an inspiration for Raja Yoga.

    I am not entirely sure what this reference is to, but someone has observed:

    Madame Blavatsky was not informed about the sexual magic practices in the tantras. She herself supported sexual abstinence as “occult hygiene of mind and body” (Meade, 1987, p. 398).

    Since her time was the Victorian era, there was prudish disdain for sex generally, and people were more interested in things like Planetary Chains, which has little to do with any practices I know of.

    Now of course sexual tantra is an actual sadhana that has nothing to do with normal earthly relationships; and on a personal level, the teachings say that desire for dharma must equal sexual desire. To do Buddhism itself does not mean one must give up sex, but, it does say that it must be moral, and, moreover, it is all about cleaning the mind of the regular emotional complications that arise. And so if we try to renounce sex because we think that would be good or conserve energy, it is not going to work, and will cause problems. We should simply treat it like anything else and get rid of duality and hindrances. That should be our mission no matter what we do.

    So when I look at Lotus or Shurangama or something like that, these are sutras mainly aimed at monks; and the same tantra system used by Asanga that supposedly is too sexual is also used by Nagarjuna. Kalachakra is the same way. It is not possible to take Tsonkhapa as an authority, or Kalachakra as the highest tantric system, without this being present. However, it is still correct that the sexually symbolic Guhyasamaja shuts off the body. So Shurangama remains correct at least mentally, since the samadhi is not just non-sexual but virtually disembodied.

    On a sutra basis, and especially if we take Buddha as the leader of monastics, then we would readily forget sex if not outright condemn it. In terms of the Vinaya or monastic ordination lineages, not just this, but a giant pile of renunciations and disciplines come up. Like not eating after noon.

    The upasaka vows that she actually took are:


    I will not take the life of a sentient being;
    I will not take what has not been given to me;
    I will refrain from sexual misconduct;
    I will refrain from false speech;
    I will refrain from becoming intoxicated.

    So it is the next level, or Eight Precepts, where sexual misconduct changes to chastity, and you cannot have normal earthly affairs, or high furniture. The eight are sometimes observed by upasakas during festivals. But the five are the main guide to a Buddhist lay person.

    As an upasaka guest in a convent, it would follow she would mainly be given Sutra teaching. She was not allowed to the inner sanctum of major temples. If she was worthy of an honorary Masonic certificate in Europe, she was not likewise considered supreme to the Tibetan system. She called herself a student. She somehow comprehends aspects of Completion Stage perhaps largely by intuition, whereas her canonical orientation is something more like memorizing thirty-nine poems similar to Voice of the Silence.

    The main thing that shows HPB knew something about tantric scriptures is that she drew Tibetan symbols for the Five Families years after returning to Europe, which was due to a special request from someone else's vision or dream. She also spoke of a half-cloud wrathful goddess whose name I can't remember because I have never found it elsewhere. HPB quickly referred to Skandhas by attaching them to her Hindu system in very much the way they mean; and she nips at the fact that there is no Kama Rupa or Mayavi Rupa until it for whatever reason is assembled by the mind. Koothoomi explained the skandhas in a Pali Buddhist style and then we can see that a hundredish years of Theosophical research have not been able to uncover why he would say seven.

    Like the upasaka vows, we know it exists in the Dharma.

    A revival and mend with "Southern" Buddhism was done by Brian Hodgson's Nepalese Acharya, as well as the Mahatmas and Theosophists. As much as the Mahatmas were North Indians involved with Tibet, they not only went to Ceylon, but freely used Pali in their quotes.

    The only way the Theosophically-themed teaching can be said to exist is by a sort of selective extraction of written Buddhist doctrines combined with Shentong. As much as the Theosophists denounce the actual skandhas in terms of hindrances and so forth, they maintain enough Yogachara to match Namasangiti, a strong view of an actual person as opposed to a false one, moreso than liberation or removal from existence. In Buddhist terms, this matches Bodhi Mind of the Heart having Noumenal sovereignty over seven principles that were skandhas, with the Absolute being Full Manifestation. This seems to be the same as the Southern teaching, although they appear to discuss it in a more mechanical matter, and with Northern or Sarma, we bear it out in the sadhanas and tantras as practices.

    HPB views "anthropomorphization" as egregious and degrading; such as “in China, the Buddhist ritualists have degraded its meaning by anthropomorphizing it into a Goddess of the same name, with one thousand hands and eyes, and they call it Kwan-shai-yin Bodhisat” She reveres Adi Buddha, called by any name, En Soph, Parabrahm, Vajradhara, etc., and we think that person or self is not the greatest description of it. Theosophically, Avalokiteshvara is again not a Being or any type of “Divine Person” but is what Theosophical terminology calls the Universal Logos, the Central Spiritual Sun, which is the all-ensouling Light and Life of the Universe.

    She seems to be mauling the most likely goddess who portrays her point of view.

    This "degraded goddess" view seems not to fully comprehend that the sutra or philosophy of any deity is not different from its form, which is directly related to its syllables, names, mantras, etc. These forms are more or less the apparatus to improve one's realization of Prabhasvara. She perhaps has such a natural connection to it that she has no knowledge of how a different person would approach it. The teachings are pretty clear that we are going to use a Formless and a With Form meditation together. I believe Chinese Kwan shai yin comes out the same as Parasol, and it is hard for me to find degraded meaning if it is correct that this is like taking samadhi from Buddha's mind aura. If she was externalized, worshipped for earthly purposes, thought of as a big person or personality, then, yes, it would veer towards what Morya called Mamos, whether Shiva, Muhammad, etc. This is perhaps possible in Kriya-Chara, it is like a set of handcuffs; if one is a Tirtha or idol worshipper, etc., then one will be bound to ritual oblations with little esoteric essence, but if one falls in love with Dharma and samadhi, the way opens. As far as I know, the teaching is intentionally structured to segregate "anthropomorphists" from yogis. Parasol is a Kriya deity. That means it is possible to follow her like you are doing flag worship.

    In Mahaparainirvana Sutra, Atman is explained as Tathagatagarbha, Buddha Nature. In Tibet, Ratna Gotra Vibhaga, which supports Buddha Nature as the One Element, is considered to have been dictated to Aryasangha by the Bodhisattva Maitreya. In 1997, a Tibetan fragment was taken from the envelope of a Mahatma letter, and is Ratna Gotra Vibhaga verse 21. The word Gotra would originally refer to the lineages of the Seven Rishis of the Great Bear; to us, it mainly comes through Maitri and Ngok, and also exists in China. Its fusion of Buddha Nature doctrines is similar to Srimala Devi Simhanada Sutra, which is older, from at least year 436; RGV quotes from it. Here is Alex Wayman's Simahanada. Here is a larger, newer pdf of it.

    Takasaki's translation of verse 21 is:


    From the ultimate standpoint,
    Buddhahood is the sole Refuge of the world,
    Because the Sage has the body of the Doctrine,
    And because in that the Community sets the ultimate goal.


    The Tibetan fragment was:

    “The only refuge for him who aspires to true perfection is Buddha alone.”

    We can see the quotes are fairly similar, and, if anything, Koothoomi's version is almost anthropomorphic. In the first, Buddhahood, it would point me more towards an inner quality, the unfolding of Buddha Nature to the Absolute, the Gnosis of Adi Buddha which is Adi Bodhi, which is the same as we mean by Vajradhara. The second way sounds like refuge in a historical person.






    To his defense, he still calls Buddha Sang-gye, which actually means Vibuddha, a shorthand for Fully Expanded Buddha. This may be standard in Tibet, but to me, at least, it dispenses with the ideal of the external historical teacher, and just refines the meaning and practice of Agni Vaisvanara, internal. Still just talking about Atma Vidya, directly knowing on one's own.

    From the standard commentary, verse 21 is:

    Paramarthika Buddhatva (Paramartha as an adjective or adverb towards Buddha-Dhatu, Buddha-Gotra, or Buddhatva, original terms for Japanese Bussho, Paramartha being Ultimate or Perfection) is the One Refuge

    The Sage Muni has the Dharmakaya

    in which the Sangha sets a goal of realization: nistha = nisthâdhigama-paryavasāna, and tannisthatva = dharmakāyaviśuddhinistha.

    And it tells us this Refuge of One, Ekayana, is to be understood in detail according to the Arya Srimala Sutra. This is right after explaining Dharma as two-fold, i. e. teaching as Sutra and words, versus Realization, the goal set by the Sangha. Ekayana is a standard teaching from Brihadaranyaka Upanishad, is related to most of the Mahayana Sutras, but post-Indian Buddhism, is mainly represented by China. Srimala is considered the primary scriptural advocate for Buddha Nature in India. It is associated with Mahasamghika, thought mainly to have issued from Andhra Pradesh, south of Orissa, which has Amaravati and Venkateswara. The Mahasamgika Vinaya lineage expired with Atisha in Tibet.

    Ekayana is an equivalent doctrinal term to Yogacara or they at least travel together; it is the closest HPB comes to divulging the name or identity of the international lodge of the Mahatmas. So a single word highlights the relation of Mahayana to Brhad. Up., which is largely the same as relating Buddha to Sita. If Shurangama is used in Chan Buddhism, this is Chinese for Dhyana, or the concept of it being a Yoga practice, Yogacara.

    It makes sense because I am not going to really take Refuge in the Dharma in the sense of studying and memorizing all the Sutras, in fact I forget most of them. If I thought of Refuge in up to all seven elements of RGV, it would still really mean One Element. If a deity or Bodhisattva is a Refuge object, they are good company, a boon, and their message would still be towards the One, Adi Buddha. I cannot say anything has ever made me deviate from this view, because that is the only way you can use it if you are forced to take Vajradhara as an abstract, non-embodied guru. The Ekayana is essentially correct and most of our practices could be said to take this to the level of Upeksha or where it can never be disturbed or interrupted. The definitions are actually simple and the reality is perhaps even harder when you are aware of it. Upeksha is considered the highest and greatest challenge in the Brahma Vihara, the Seven Jewels of Enlightenment, and the Pali iteration of the Ten Stages of a Bodhisattva. The last two upekshas are synonymous with Vajradakini and Vajradhara. The first has for footmen, Maitreya, Avalokiteshvara, and Vajrasattva.

    One Element is Prakriti from as far back as Samkhya philosophy, and we are saying on the Noumenal Path this is Bodhi Mind or Buddha Nature, a Universe Lotus where infinite beings become Buddhas. Physically, a state of matter more subtle than plasma has the property of consciousness like mass has gravity; inseparable and meaningless one without the other. So even if the Element is a form of matter, that matter is Adi Prajna.



    Someone has done a reasonable patch of Theosophy to the Nidanas or Twelve Causes of existence, where HPB remarks,

    "Dhyān chohan is a general term for those divinities of many different classes, each with its own department of Nature to supervise kāmadhātu...", which accords with the general principle that we are trying to cleanse the Kama Loka and arise to the Dhyanis from its Pure Land. The practical experience of what she is talking about is Panjara Mahakala and Hevajra tantras and the Kama Dhatu itself is Buddhist Lakshmi.

    They struggle to combine this with: The triloka in Buddhism encompasses kāmadhātu, rūpadhātu and arūpadhātu, the planes of desire, form and beyond form (as conceived by humans). In purāṇic and theosophical literature the same concept is covered by the saptaloka, the seven lokas/talas. Well, Tara also has these seven dual worlds, so the concept and practice is handled by Tara. She accepts a type of Hindu Shakta input and returns with multiple forms that cross all the stages, Dhatu Ishvaris, and specifically, Dharma, Akasha, Vajra, and Kama Ishvaris.

    HPB then weaves the seven gatis or realms (hell, ghosts, etc.) together with seven mahabhutas or dhatus: five usually being reckoned: kha or ākāśa (ether); anila (wind); tejas (fire); jala (water); bhū (earth); but esoterically there are seven.

    And so this is all correct, but it needs the clarification that the Noumenal or Practical Path is not quite a 1 : 1 with all the planes. Rupa and Arupa are both triple, and for all intents and purposes, Kama is attached to Rupa. And it could be said that all Seven Realms exist in Kama Loka, or all Seven Elements are present on the earth plane. There is a physical akash and a cosmic mental Akash. That is why it is much clearer to me to just stick with Seven Skandhas and Buddha Families, because this is always together and the same regardless of realm or plane.

    For convenience and simplicity, the planes are Three with Agni or in Buddhist tantra, earth, ether, and heaven; they do unfold to seven; but man is almost entirely seven principles trapped in Kama Loka, until achieving Trailokya Vijaya, Conquering the Three Worlds. That is why we tend to say, follow the teaching and go through it, instead of talking about the Mental Plane or the Arupa planes. The teaching enters Sarvadurgati and Usnisha Vijaya Dharani about purifying Kama Loka and Bardo Consciousness. And at the most basic level, it would say to honor this at the Full Moon.

    According to Shurangama, the various assets on the Nidana wheel are the Suchness of the Treasury, but it is not said they penetrate the Dharma Realm (Ultimate Meaning or Paramartha) as do the Seven. RGV Verse 21 is speaking from Ultimate Meaning; for which there is only Buddhahood, i. e. Absolute Manifestation of these Seven.

    Elsewhere, HPB uses the phrase "Lanoo-Sravakas", so her bizarre non-word is intended to refer to the "hearers of dharma".


    So then what is non-sexual, body-less Orgasmic Bliss, which more or less by definition, she was unfit to discuss.

    Mahamudra is not really a sadhana, it is more like the ongoing intersection of all the Paramitas, Jewels of Enlightenment, etc., that one is able to compress into reality. And so I, at least, look at what I am doing as not exactly either Sutra or Tantra, but Mahamudra. One is a Buddhist when one accepts Buddha Dharma enough to take Refuge in it. From that point, you may or may not use Avatamsaka, Shurangama, Namasangiti, etc., although if one was a monk, it would be given to you in a certain way. Mahamudra is more on the side of Awakening Mind, Inner Meaning, and the stages of the Path. We cannot ever say you take Namasangiti or Kalachakra practices 1-2-3 and are doing the Path by changing what you read or say. The initiations tend to say "I become able" or "such-and-such Bhumi is attainable", i. e. the teaching helps make the thing it is talking about possible, but the thing remains meaningless or non-existent until you get it with Gnosis or Atma Vidya. That, esoterically, is the goddess. The real or actually experienced initiation comes from shakti. This is the actual consort or Vasanta Tilaka, and then Mahamudra increases by degrees.

    That is why they say there are Mahasiddhas who had a close encounter with Avalokiteshvara and attained Six Bhumis at once. They may have been on the first, and tried to study and practice the rest for years with nothing. And then instead of a two, three, four, suddenly there were six. At this point they have the Gnosis, and the outer signs can be verified by others.

    Buddha cannot be said to have studied scriptures about any of this. He was also not a virgin.

    That could be the main reason I don't think you can put hard and fast rules on sex or which sutra.

    The Path is something like a natural law, very close to fetal development, which is why it has Generation and then Complete really means birth, an assembled unit ready to operate in the world. One could use various sutras and deities to start the generation and then it all goes through Varuni. Sutras contain no explanation of this. They are like starting points for something more powerful and faster. So Tibet keeps the Kriya Tantra deity Parasol apparently with hardly any use of the sutra she comes from. As soon as we go to it, Shurangama harnesses Matangi without saying anything about her. This is like the extremely popular Mahakaruna generally fails to mention any significance of it passing from a devotee of Lakshmi.


    Oddly, the male Buddhist Sabara is the main transmitter of sexual yoga, and the female Hindu Sabari is an ascetic.

    In Hinduism, Matanga is the guru of ascetic Sabari in the Ramayana. His daughter Matangi is a magical divine gift. The Svatantra-tantra mentions that Matanga practiced austerities for thousands of years to gain the power to subdue all beings. Finally, Goddess Mahasaraswati appeared and from eyes emitted rays that produced a young girl, who had greenish complexion and was known as Raja-Matangi. With her help, Matanga fulfilled his desire of having the Goddess be born as his daughter. Many texts including the Shyamaladandakam (the Kalidas song recorded on the previous page) describe Matangi as the daughter of the sage Matanga.

    In Buddhism, Matangi becomes a chandali prostitute, tempts Ananda, and then Shurangama Sutra happens to purify and replace mortal desire with Parasol. If I just had the Buddhist sutra, then Matangi is just some girl. But if I learn about her, there is more explanation, which becomes tantra.

    Maharishi Matanga was a Rishi who was brought up by a Brahmin but was son of a Chandala. He was a Rishi during Ramayana period. Rama and Laxman met him while searching Sita on way to mountain Rishyamuk on which dwelt Sugriva, the unthroned Vanara king. He was aware of arrival of Sri Rama by his yogic power and thus advised Shabari to wait for Sri Rama for atonement. He is credited with a rare book on visual effects on shadow and attraction known as Saudamini Kala.

    Matanga is also explained as:

    A Kirat.

    Matangs Are Ancient People ( Maha + Adi= Madiga People ) of India, also called Nagavansh.

    Rishi Matanga


    So there is at least some Hindu opinion they are Naga people or Kirats which we find inseparable from Manjushri and so forth. Here, Manjushri, another Kirat, is the main messenger of Shurangama. The original Tungusic peoples were called Jurchen, who subjugated what we call the Mongols. The Jurchen later became called Manchurians. According to the Qing dynasty's official historical record, the Researches on Manchu Origins, the ethnic name came from Mańjuśrī. But it cannot be traced much earlier than 1600. And he is called Wenshu in Chinese.


    Buddhism mentions a vaguely similar character:

    Bodhisatta born as a candala. See the Matanga Jataka.

    Matanga. A Pacceka Buddha. He was the last of the Pacceka Buddhas and lived near Rajagaha. At the last birth of the Bodhisatta the devas, on their way to do him honour, saw Matanga and told him, “Sir, the Buddha has appeared in the world.” Matanga heard this as he was issuing from a trance, and, going to Mount Mahapapata where Pacceka Buddhas die, he passed away.

    So to the Buddhist Sutra, Matangi is perhaps "some girl", but based around the Ramayana, we also have to uncover her as a Mahavidya, in the same story with Sita and Sabari. Merely by glancing at Matangi, we can easily find shakti syllables, and that she is considered one of the more powerful and more primal of shaktis.

    The main use of Matangi's name where it can be found in Buddhist mantras is in Lotus Sutra, Heavenly King Upholder of the Nation, a leader of Gandharvas, pronounces the following spell, a protection dharani:

    agane gane ghori gandhari chandali matangi janguli vrunasi agasti.


    So Matangi travels with Janguli, and they all apparently become subsumed by Parnasabari.

    In Sadhanamala, Janguli has a mantra:

    oṃ namaḥ śabarakumāri ye cūrcchacāḍi cālaya cuccālaya saṃghaṭṭani mattamātaṅgi aḍaviddhe ahe oṃ jaḥ svāhā

    and Parnasabari has:

    oṃ gauri gāndhāri caṇḍāli mātāṅgi pūkvasi svāhā


    Janguli's Matangi is Matta or drunk. Parnasabari is a little more powerful, she is a Pisaci handling these forces as Gauris. The Janguli mantra brings us to, what is drunk Varuni or the beginning of Generation Stage, and the other is well into its cultivation. This is the extent of the use of Matangi by name, which for some reason comes with deities considered the outer path of Krishna Yamari Tantra (an aspect of Vajrabhairava Manjushri).

    Parnasabari is something like the Janguli, who is all the Paramitas bundled like in Mahamudra, crossing the cemeteries, gaining command of Wrathful nature. Again this has to do with quelling the reactive, earthly forces in the brain. Sometimes it is said the wrathful deities appear terrible to those parts of us that don't want to change.

    Janguli is Manasa, but we do not use that name or her shakti syllables. Buddhist Janguli may be associated with Hrih, Huh, or Jah. She has a Dharani and a Mahavidya. She is a Tara. This is an example of a Two Arm Parasol sadhana where she has her same mantras and is summoned using the Four Activities; Jah is first, Akarshaya, or Magnetic, similar to Klim (for Krishna or Kama). You could do something like that if you don't self-generate her. Hrim Srim is used by Kurukulla, but there isn't any Klim in Sadhanamala, it seems to be resolutely replaced with Jah. And if anything, Janguli 117 where Matangi is brought in with Jah syllable seems to be the bridge. The relation to Hindu Matangi or Manasa ends because they use Klim. Then Jah remains in the Four Activities as they are used all across Buddhism.

    "Esoteric Buddhism in Medieval Maritime Asia" informs us that Sadhanamala 251 describes the activities as aniya ("having brought"), pravesa, bandhana, and tosana; whereas 97 uses feminine deities for akarsa, pravesa, bandha, vasikarana, which is as it is in their mantra. In any case, the root syllable Ja is like in Aja (Unborn) or Janma (birth), meaning born, produced, sprung from. Attached to Sanskrit words it forms endless valuable compounds as a suffix, as in Raktaja, born in blood. The closest literal meaning of Janguli is "Snake Charmer". Her personal mantra in question is for her large Yellow or Golden form, as here from the 1400s:









    The Lotus Sutra mantra is arguably the same list of names as Parnasabari, since it ends with non-goddess terms vrunasi, which can only be a play on Varanasi--Kashi, and then Agasti, more usually entitled Agastya, "Pitcher-born", the son of both Mitra and Varuna, by Urvasi, is simply a sage, regent of the star Canopus. This would mean Janguli is the same as Pukvasi; "pitcher-born" is virtually undeniably a reference to initiation. Pukvasi almost certainly is supposed to be Pukkasi "indigo plant", one of the Eight Gauris, sometimes shown holding a snow lion and parasu. According to HPB, indigo is one of the most occultly powerful plants that exist. And with this name, she has advanced into something from Hevajra, Pukkasi Gauri.

    If Pukkasi is a different entity from Janguli, then from the prior personal mantra, we may have to conclude that Janguli is or has acquired Matangi. This is equivalent to saying Manasa Devi is or has Matangi. Manasa is not distinctly used in the Mahavidyas, and so based on that, she is not counted as something different from Matangi. If Hindus would not accept that she is the same, then we may be forced to conclude Buddhist Janguli fuses Matangi and Manasa. It is hard to tell; Matangi's name is the only one in Janguli's mantra, and it is possible that the other two mantras are using five or six names for the same being.

    Heavenly King says ghori or terrible; Parnasbari says gauri, which, in context, is not "first" or White Gauri, but the Wrathful side of Generation Stage, so ghori and gauri are close equivalents. Gandhari could be an adjective for Kandahar or the Gandharvas, but also is an individual goddess. Chandali would rarely be used as a personal name and would frequently be an adjective.

    Parnasabari's mantra comes from a large dharani that starts with a close variant of Mahakaruna. From context, I would tend to guess that they all mean names of Parnasabari. The tantras imply she is a container or mother of Janguli, so the presence of Matangi is not an issue. Those could all be proper names; it is possible they are adjectives. The dharani itself is called pasaparasu or Noose Axe and it is for Arya Parnasabari Tara. If it is not in Namasangiti, ordinary Nepal tradition suggests using Parnasabari Dharani on Friday.

    If we have put Janguli and Parnasabari in Twenty-one Taras where they are not usually found, it is defensible at least on the basis that the Indian sadhana text calls them Taras. It is perhaps advisable to include them if we see what Matangi is up to.

    Since Buddha's disciples could not have been active in the Ramayana period, we would have to say Matangi was either a magical person that lived for centuries, or else is a lineage. The Buddhist version of Ramayana lacks any war. This suggests that "historical Sita" may not have been through a war that is not known to have happened, and the story is merged to that of the Treta Yuga from thousands of years back, when there was a war. The Buddhist Ramayana would have been about a hundred years before Buddha; and so a Matangi in its time would not have much trouble being transmitted into Buddha's time.

    Here is Avalokiteshvara using Mahakaruna Dharani, before which is:

    OM VASU MATI SHRIYE SVAHA. (7x)

    Which is back to the first Namasangiti Dharani.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Quote Posted by shaberon (here)
    Quote Posted by Peter UK (here)
    I have thought that for a long time. If Djwal Kul was an authentic Tibetan identity then there should be more awareness as to his identity and location, there should be a record somewhere. The monasteries I'm sure would have one and with the well publicised Bailey material something would have revealed itself more but it hasn't.
    The DK in question is a little more modern than the Mahatmas. Tibetans love record keeping. Where is the "report" about him being mistaken for an abbot? According to him, there should be at least one. Theosophical Review? Bombay Times?
    Good question.

    Quote Posted by shaberon (here)
    Why would information about DK "being an adept of a certain degree" tell us little? Isn't that one of the most carrot-and-stick ways to not describe something? You could pull a random yogi off the street and they would at least be able to tell you something about initiations. Although I suppose Initiation Human and Solar was among her first.
    According to Alice Bailey: DK was the latest of the adepts to take the Fifth Initiation which he did in 1875 and occupied the same body in which that Initiation took place. I find that date way to convenient, suggesting again that something is just being made up.

    Quote Posted by shaberon (here)
    Quote Posted by Peter UK (here)
    I feel it likely, given that I doubt that we are dealing with two different individuals with the same name, that the name Djwahl Kuhl was usurped from its original identification with the Hindu personage and an attempt was made at authentication and identification with the Mahatmas, which was at the very least both misguided and ignorant.
    Are you saying you just don't think there is a second Djwal Kul? That "he", as one person has called it, is "a panel of Jesuit theologians"?

    It is possible that Alice published material that was given to her, and dolled it up with some of her own fancies. I just don't rule out the possibility that people who claim to be psychic may be communicating with someone. Alice does make a point about her own clarity as opposed to mediumship. I don't get the sense she was covering up blood sacrifice and sex abuse. She probably was reasonable and well-intentioned and was the vehicle for someone else's "plan". If we follow the politics of "plan", it starts with the European Synarchists, and in Alice's time, "plan" starts being important in New York and Washington, and we start getting these cryptic, abstract agencies and so forth. Her "psychological key" may well just be this thing being used against the general public. When I worked for Lucis, the main thing they wanted me to do, was insure that Congress was receiving a supply of Lucis material.
    Yes, I think it likely that there was only one DK, the Hindu that you have referenced and that his name for whatever reason got imported into the Bailey script, she may have known of that name from hearsay within theosophical circles and lifted it or more likely it came as a nefarious whisper through whoever or whatever was acting as the portal of communication with her. It's possible that she knew nothing of its true origin or identity, it almost smacks of an agenda to discredit theosophy and maybe that formed part of the plan; it certainly created divisions to say the least.

    It's this very identity of this Tibetan source that puzzled me a great deal over the years to the extent that I started to have doubts about the channellings, other things added to that ultimately led to me dismissing them.

    No I'm not linking this with anything connected to blood sacrifice or anything of that ilk, just pointing out how widespread the disinformation was and became for that name to pop up here, there and everywhere, showing the extent to which it had taken hold.

    Quote Posted by shaberon (here)
    Most of the details about how the Tibetan was "crafted" are rather intelligent and it all displays an in-depth knowledge of multiple topics. It is just misguided and ignorant in the case of does it have anything to do with eastern occultism.

    Treatise on Cosmic Fire is supposed to be about what, Agni. I have tried to rake the Puranas for a straight view of the Forty-nine Fires and it is difficult. It starts around post 262 and there is no way to approach it without devouring the whole Hindu cosmos. I got as far as replicating a major Agni Homa. It:

    would be a grand finale in a Nepalese Buddhist Ceremony

    uses a special teaching hidden in Nath, which shares at least four major lineage holders with Buddhism, such as Jalandhara and Matsyendra (Net and Fish)

    can be shown to result in Annapurna or the Queen of Kashi

    is a match and/or is the same as Buddha's teaching if you take him as the guide

    and so there, we are looking at what it actually is, instead of whatever she means by "psychological key". Or what the Roerichs mean by Agni Yoga. So we have a pretty thorough picture of what the real Agni and the real Maitreya are. I am positive she has a bag of dust compared to what we have. The fact that she does have a few Indian terms with accurate translations does not help her case much. Actually I am not sure there is anything in it that even is Tibetan.

    As to whether Shurangama is closer to a "missing doctrine" or something in HPB's vein that is close to Nagarjuna, accepted by the Gelugs, uses a sevenfold elemental scale, is fully international rather than secluded in Tibet, is passed to us by the same organization that gave us Taranatha's sadhanas and perhaps knows herb-gathering disciples of KH, and was certainly seen in this way and thought of as extremely important by Hsuan Hua, is this what they wanted us to find? I do not know. I can only say it is there.

    The Mahatmas' main philosophy can be identified and only has one result; and likewise their sevenfold scale has only one result. However, the Seven are Noumenal, it is a practice, it is seven principles within the individual, and does not mean the same thing as seven planes of the cosmos. This is where pesudo-Theosophy goes way off. Everything the Mahatmas said, and what we have in Buddhism, primarily takes place in Kamaloka, which is only the fourth plane. There is nothing to "find" in the mental plane. It has no form. KH specifically said Mayavi Rupa is the highest form; the mental is not a body, it is a breath. This matches Buddhism exactly.

    The seven principles are always us, the individual, whether in a Kamaloka or Mayavi Rupa or ordinarily physically awake or samadhi.
    We don't even know whether there ever was such a psychological key intended in the original. I've heard several versions of what the keys may be ranging from numerological, mystical, alchemical, astrological, astronomical etc.

    It seems that the only conclusion that can be reached is if it isn't outright fakery then it's an amateurish attempt at representing something that it clearly isn't.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Quote Posted by Peter UK (here)

    According to Alice Bailey: DK was the latest of the adepts to take the Fifth Initiation which he did in 1875 and occupied the same body in which that Initiation took place. I find that date way to convenient, suggesting again that something is just being made up.
    I had forgotten about that. It would disconnect him from Koothoomi's statement about no longer being his chela, since those letters are from the 1880s.

    It is a rolled-over bungle from the attempt to present Krishnamurti as Maitreya. Same story...here comes the World Teacher. New ploy, Tibetan Christianity, with the new trick of no actual actor to possibly fail.

    I think it is very strategical, since you don't find the return of Jesus as Pope until the end of her material, Externalization of the Hierarchy ca. 1949. You get twenty years of Tibetan Maitreya prophet before this, and can probably take "Initiation Human and Solar" as the continuation of "Masters and the Path". As a genre of pseudo-Theosophy, it's quite genuine. HPB originally came to America to crack the "dead uncle seances" and other kinds of necromantic mediumship that were popular at the time. Afterwards, dead relatives have simply been replaced by supposed spiritual teachers. According to HPB, we could not tell an astrally projected Adept from a ghost. That is probably why it is best to see it all as fake and undesirable.

    Although there were a number of Mahatmas involved with HPB's Indian training, most of them are unknown. We were able to track down a letter from one, Narayan, who has the dubious honor of becoming "Master Jupiter". But the surprise of the letter is no surprise, it is a copy of the one doctrine just as in original Theosophy.

    Alice Bailey is modern. Was she in the newspaper much? Were people constantly trying to harass and expose her? Was she shadowed by the police for being a spy?

    I don't know.

    She does make a convenient target for right wing counter propaganda. That could be part of the purpose. It would appear to be highly disturbing to Christian Fundamentalists; Alice's journey is from Fundamentalism to whatever she was actually in to.

    I felt like it was a ploy to stick enough foreign matter in the church that it would fall apart, but instead, most of the "congregation" were and remained Christians that could just be called tolerant or open-minded. If it was intended to get people to entirely renounce their religion, I don't think that happened very much. Since I have never been a part of any church, I do not know any effect about this. I simply never found it to match anything from my background. Maybe it is fishing for teachers, psychologists, and politicians, to change the world professionally.

    Around the time I abandoned her and asked myself why it seemed that HPB and Prajnaparamita were more solid and accurate, the Lightning Deity manifested to me. That was what it was all about.

    I asked the Tarot about this, and it said Hand of God.

    So with Master's clue above, there is a doctrine, Ekayana, Refuge of One, which is part of Yogacara in the Hindu Brihadaranyaka Upanishad, carried forward in Buddhism into Ratna Gotra Vibhaga, which intends to manifest the Absolute on a sevenfold pattern. We would contend it most closely matches Shentong, "empty of natures other than its own", Parasunya. This was the philosophy of Taranatha, or, an ardent devotee of Tara. What we are able to do now is to re-discover Tara in her original forms. During India's Mahasiddha times, it is particularly evident in stonework at Ellora on the West coast near Bombay and Kolhapur Mahalakshmi, and at Ratnagiri on the East coast near Jaipur and Vimala Katyayani, that there is a pantheon of Taras mainly in Sadhanamala which have little in common with the currently-practiced Tibetan systems. For example it uses Cunda, who is hardly known in Tibet, but remembered in China. But she is in Namasangiti Dharanis. She is in Manjuvajra Mandala, which is the beginning of Namasangiti, which was fused to Guhyasamaja Tantra by Jnanapada, as revealed by Vajradhara. Jnanapada is one of the two or three main teachers in Profound View who focus on Yoga and the Sanskrit Families system.

    So with this resource we are taking a straight look at major practices amongst the Mahasiddhas that is not lost or filtered by Tibet or any Western hands. We are able to find the standard hymn Twenty-one Taras even comes with the suggestion to do this. And when I did, my own school dropped back an image that appears to only be explainable by Generation Stage goddess known in Nepal as Varuni and then Khandaroha.

    I am not positive about Keys to the Secret Doctrine, but these goddesses definitely have rays and levels. No one can really say what twenty-one Taras really are because they haven't got names except possibly Bhrkuti, and she seems very different in Sanskrit than Tibetan. In several cases, the Tibetan Taras are the same, and we are simply at their source. The amount of knowledge and practice summed up in that song is colossal. That is why I work on it; it is nothing new I am making up, it is an attempt to piece together the Indian system that was violently destroyed.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    More Matangi, Varuni, Jewel Family, and the end of the current Purgatory


    Because I am not much of a student of the Sutras, something slipped past me. A couple posts back, in tracing Buddhism's use of Matangi, at first she is there in Lotus Sutra. This turns out not to be a random string. Heavenly King Upholder of the Nation is actually Dhritarashtra. According to the Kumarajiva translation of the Lotus Sutra, it is Dhritarashtra who offers dharanis in chapter twenty-six for the benefit of the teachers of the Lotus Sutra. So he is the main spell caster there. In Mahabharata, he and Gandhari are the parents of a hundred Kauravas. And he is generally considered the leader of Gandharvas.

    We were looking from a different angle, and, although it is absent from general information, if we look at why he may be invoking Pisachas, he is the first thing in their definition. The Pisaca are the most powerful type of possessive ghost, stronger than Pretas, Bhutas, or Vetalas.

    The Four Kings inhabit the lower slopes of Mt. Meru; Forest Maidens such as Pisaci Parnasabari guide us there. So this is the lowest Kama Loka where they either take you away at death, or, it is a stage in Yoga to be purified and transcended. The Four Kings are all harmful. I do not think they are Yidams and are considered worldly or not wisdom beings.

    So if I ask Buddhism about Matangi, first, she appears as an unexplained "novelty" character in Shurangama Sutra, and then in Lotus Sutra, she is uttered by the main spell caster who turns out to be a king of pisachas, of whom Parnasabari is the chief. And so now two Ramayana characters, Matangi and Sabari, are enfolded into the Dharma in a precise manner. Matangi is then at least associated with, and possibly is, Janguli, and on a mantric basis, she is stripped of her famous magnetic Klim syllable, which is replaced with Jah, which then is the beginning of the almost as famous Buddhist Four Activities and turns into a Hook.

    This one syllable could be said to represent a major conversion. The mantric path substantially changes from that of the Hindu Mahavidyas. Borobodur in Java was partially a copy of Ratnagiri; they imported Hinduism and Buddhism since they were mainly interested in magic, primarily the mantras. And so they viewed these as "different systems of magic".

    Hariti is a similar character who does trance possession of healers, and she is able to emanate Yamantaka. She is also from Gandahar. She is with Pancika or Candavajrapani. Hariti is widespread across Ellora and Ratnagiri, like Cunda and the others. The highest of the Four Kings is Vaisravana or "Son of Kubera". These are the underpinnings of Yellow Jewel Family.

    In us, at first, Yellow Jewel Family is at the solar plexus. They have to do with mantra, magical emanations, and Nirmana Chakra. On the wrathful side of four elements/Four Kings at the floor of Kama Loka, they are north, or a final stage. However, in Namasangiti, Manjushri emanates the Usnisa deities in Jewel Family, which becomes known as the Coronal Dome or the Crown Protuberance. Then the Wrathful aspect of Jewel Family resides in or protects the crown center in the process of using All Families Equally. That is why an older and perhaps better name for Ratnasambhava is Ratnaketu, with ketu again meaning a swoop or tail, like a sikhi flame shape, meaning a crown protuberance.

    Initially in a human being, the Avadhut or central channel is a compressed capillary with no wind. The many Taras are the series of knots which are removed, as the channel grows and comes to life. And then the crown center itself is just a small opening that has a fancy lotus under it. So we are taking those Usnisa deities we can pick up on a Sutra or Kriya basis, and then if we get into Yoga, they and/or Jewel Family have much to do with the emergence of the Great Coronal Dome:







    The ajna is not really involved, what we see is Talu, Brahmarandra, or Khecari Chakra. It is the "10th Gate" because the first minor Sankhini Conch goddess is in the crown chakra; but there is a Divine Sankhini above, which is the Nectar seeking to return to the Khecari. This is the First Joy. Higher Yoni Triangle is the fruit of Varuni Triangle made in Generation Stage. The Three are not of this world, being along the lines of Divine Gunas as explained in Lakshmi Tantra. Purnagiri Pitha is placed in Maha Sunya. In the Agni rite, Purna, or Annapurna, has to do with Emerging in Reverse Order, and so i. e. filling space and the world with Nectar and sacred syllables and so forth obtained from Purnagiri.

    So they show a main or Akasa void, which is more or less sitting on the elements and the mind, Jalandhara, principle of Dakini Jala or Illusion's Net of Six Families, and Mt. Meru or manifestation. The "triple seventh" or Higher Triangle is really a difficult thing to aim at, and have energy for, and accomplish. It has to do with the nature of void itself, which has its own nature, not another. This is the meaning of Shentong or Parasunya.

    "Para" has the meaning of "other", as in failure, Parajaya, "other than a victory". "Param" is more infinite, something like "all others", as in Parampara, disciplic succession, another and another. Para Sunya literally translates Gzyan Tong; it is a real Sanskrit word that is hardly ever used.

    In a very long Slogam, Mahalakshmi says:

    Paramaathma parasunya indrani deveem!

    Her proper names are mostly capitalized, so indrani is like an attribute or ability, or power over form and the gate of Khecari. Usually we call this Dakini and we can see why it is mantric throat energy combined with rising inner heat. Param Atma is infinite spirit or all life, to which, Jiva Atma is the individual form or unit.

    And so Void is the center without extremes of Catuskoti, or is the Ekayana, and it is taught why it is important to meditate with the correct view of Parasunya, and not dismiss it as an insignificant debate with rangtong or prasangika.

    This same term Parasunya or Paramasunya is also used in Laya Yoga. They are using Dhumavati for the throat and Lakshmi for the head. I suppose my experience is really in Laya Yoga. I would have to say it is real, and what Buddhism is doing is almost the same with a refined explanation, intent, and practice.

    Buddhism fairly consistently uses a time sequence of seven voids, which are really three, then the Absolute Object, and then the three in reverse order.

    The voids themselves are given by the Arya lineage:

    Sunya, and Aloka (light)

    Atisunya, and Alokabhasa (appearance of light)

    Mahasunya, and Alokopalabdhi (perception of light)

    Sarvasunya, and Prabhasvara (Absolute light)


    The first three are the subtle minds, White Appearance, Red Increase, and Black Near Attainment. These have a spring-like resistance against an individual; or can simply cease arising. No Ego, Suchness, and Ultimate Meaning are their paths. These correspond to the full seven skandhas or seven kayas, or are what is within the Manasic or Akashic Plane.

    So the system of Taras works from the outer world through this. There isn't really any concept of going above or beyond Prabhasvara, but of comprehending it and displaying it ever more perfectly.

    Vajra Tara is major in this, and is still for instance being transmitted by the Sakya in Seattle publicly. "Receptacle of the Sacred" finds a Vajra Tara in a three lobed arch whose shrine structure points towards Varendra (Bengal), accompanied by preaching Green Tara, Two Arm Samvara, and possibly Janguli. Bengal is the main native site of the name Janguli; and so interior research from Bengal refers to all of these same Taras, and curiously "finds" Manasa.

    The Third Founder of Sakya in remembering past lives tells of one in a Varendra forest, possibly Pundravardhana. He began reciting Namasangiti without having learned it in this life.

    There are three main Two Arm Taras with Vajra Feet: Mrtyuvacana, Nagarjuna's Vajra Tara, and Mahattari. This last has the epithet "Varendra Vanna Iccha". Iccha would normally be understood as a Guna as in Adi Shankara's system:

    Kundalini at microcosm ( Pindaanda) level activates the Iccha, Jnana and Kriya Sakthi's at body level, while Tiripurasundari at Macrocosm ( Brahmaanda) level activates the three at the cosmic level.

    There it still conveys something about crossing Brahmarandra to enter a "cosmic level", which is a "separate activation" of the Three Gunas than was done in the microcosm or body. So they would follow Tripura like we would follow Varuni, i. e. working with the lower organic triangle, abdomen, to activate an esoteric structure beyond the body. Again, this second or cosmic group is the Divine Gunas which are out of relation to what we know, and have everything to do with Maya and "partner swapping" and the nature of void itself, and has nothing to do with anything familiar or a general physical view of it being space. Of these gunas, Iccha refers to will or desire.

    Vanna is perhaps the same as Varna, or coloring, and refers to light reflected off forms. In Adi Shankar's piece, it appears to be used as coloring or complexion. Otherwise, with one n, Vana is a forest as in Sitavana or Jetvana Grove.

    Pundravardhana Pitha is a Saivite equivalent of Purnagiri Pitha, in what they call the fifth, or Khecari chakra, above the head. Simultaneously, Pundravardhana is Varendra. As a forest, it may also be called Himavacchikhara.

    If Mahattari and Vajra Tara both indicate Varendra, they are talking about Pundravardhana or Purnagiri Pitha. Lakshmi is the Sankhini, or supreme energy only available by using the head properly, which again is why she is not really a beginner's deity; Sarasvati--Manjushri is more like a Sherab or enhancer of one's intelligence and readily accessible. Through or via this is where Lakshmi begins to operate; she takes something like a bigger house and more rules.

    With the Four Kings or entrance to Kama Loka, Vaisravana is at the end of a cycle past Dhritarashtra. His retinue of Horsemen has seven, and an eighth turned away. This cycle begins with pisaca and ends with yaksha. This is something like a perception of Kama Loka that begins with being swarmed by devils and resolves to armed guards whom you could possibly get to cooperate. Most of that is one's own hostility and lies waiting on the back burner.

    So we said Yellow is Earth Element and Mercury Budha Planet--Kubera. And this has a twin alignment; his son Vaisravana being the northern of the Four Kings, Kubera being northern in the Eight Cemeteries. Kubera was kicked out of Lanka by Ravana.

    And so from an esoteric alchemical standpoint, Yellow means we are trying to stand on Earth, or, Nirmana Chakra, and use Varuni to distill Mercury, which is tossed into the crucible to create Nectar or Amrita. That more or less is Guhyasamaja or Generation Stage.

    With Agni and the Vasus or Elements, we found:

    Cool Forest of Brahma Jyotir Vasu: Vasu is Gold Water Kubera, with wife Angirasī, and son Viśvakarman. He is not even listed in Eight Vasus, but using the Vasu symbols, Agni is Yellow Manipura [solar plexus] Chakra. So this is Agni's seat of activity towards the body and we have given it Yellow Earth Fire of Dadhyan. Mahabarata names this fire Anala, meaning the Pavaki Fire in the stomach, also wind, and Krittika (Pleiades) Lunar Mansion; in Mahabharata, Agni is father of Skanda--Mars by Svaha, and of Sanatkumara; also called Vasudeva. Agni has the heatable Mars or Angaraka. The thousand names of Mahalakshmi were given to Sanatkumara with the intent that the best use of Wealth is Dharma. Skanda Purana is a main source for seeing Ganga as a mother of Skanda; according to India: a Sacred Geography, she is liquid shakti of Sadguna Shiva.

    Buddhism uses Anala with Parasol for example, and so Agni seems to be shaping this fire in a particular way other than Jvala or other expressions. I do not recall "Gold Water" but this is likely close to "consecration water of Vajra and Surya" or the esoterification of the Sun related to Jewel Family.

    Behind this pure, heatable, or redeemable Angaraka Mars is Maya Mars or the six Pleiadean seeds in Ganges--Kama Loka. Usually he is called Shiva's son, or even Shiva and Agni's. And so we come to great misunderstandings quickly if he is thought of as "War God" and Mercury as "Riches". Arundhati was the pure Krittika, and the rest deceived Agni to gain his seed. Or, Agni had got Shiva's seeds and relieved himself with six rishi wives. In any case, the result is Six Headed Mars meaning the senses and sense of mind.

    So as a publicly well-known exoteric symbol, Mars, or Sanatkumara, has a generic stamp that rapidly becomes murky across multiple Puranic versions and whether one is trying to promote Shiva or Vishnu. And so it is this blurry stamp that we are trying to crystalize in the teaching of Buddha Families. Varuna is Chaos, Waters of the Deep, Formless, Buddhic Plane. His wife or shakti also becomes his daughter Ganges--Varuni in the "reflected water" or astral plane or Kama Loka. Mischievous antics between Fire and Water result in all the production of Earth. Earth's daughter Sita is immune to fires of doubt. "Samjna daughter of Samjna", "Perception daughter of Perception", "Varuni daughter of Varuni" has her option to be earthly or celestial.

    I am not in a position to say Sanatkumara is Melchizidek, but could say he is a reason to overlook iron and war and at the least is a type of prodigal, is pure or virginal, and has something to do with the future of a human earthling especially in terms of overcoming Maya. Association to Red would generally suggest he is influenced by Lotus Family, but there, we see for instance Pandara is White who becomes Red due to intense exposure to Desire. Being associated with Peacock will cause Mayuri to cross the majority of this aspect. Because the Pleiades are related to the Great Bear, eventually Marici overtakes everything.

    It is with the "rise" of Skanda in Mahabharata that there becomes a Mothers or Seven Matrikas doctrine. Nepal uses an eighth, Vasumati Mahalakshmi. And it uses Varuni as Generation Stage.

    In Kama-loka, Varuni as an Apsara Nymph is Ganga (Ganges), mother of all vasus (elements). Devi Ganges has as her vehicle a Makara; Varuni is Jaldevi or water devi on Makara. Ganges has no wrathful form. The simplest reason they are the same is Kashi--Varanasi, conflux of rivers Varuna and Asi, Varuna being the Ganges. The rite of Ganges is explained in Narada Purana and favors three astrological conjunctions: Varuni, Mahavaruni, and Mahamahavaruni. Varuni's day is the thirteenth of the waning moon in Chaitra or month of Kartik. When this conjuncts the star Shatabhisha, it is Mahavaruni (ca. every twenty-seven years), and when this is on Saturday, it is Mahamahavaruni. Here is a brief description of Narada rite for Eight Arm Ganga.

    Bala Rama is also involved with Varuni. Here is a selection of quotes touching on this, and a Vaisnava continuation where Varuni and Revati incarnate as Vasudha and Jahnavi.

    When Ganga, Swift-Goer, is Mother of Skanda--Mars, the Krttikas--Pleiades become his foster-Mothers. Skanda was son of Agni--Varuni. So Varuni is Svaha; Watery Flame. Or Agni has commanded Varuna's shakti.

    So by using Dadhyan and Jnanagni in the Agni rite, stage one of the Gnostic Lights is present as Kubera--Mercury at Vasu Fixed Fire. Or, at the Fixed Fire of the Abdomen, Fire mixes with Watery Varuni in the Earth Chakra. Wind or Air has to cease and withdraw from being "Body Surface--Sense of Touch" and become "the winds" as in Ayurveda or Brihadaranyaka Upanishad; the more Tara opens our passageways, the more it will concentrate and interiorize.

    Kubera is also known as Yaksha-raja (king of the yakshas), Iccha-vasu (who has wealth at will), Nara- raja (lord over men) and Ratna-garbha (womb of jewels). Kubera is not Vaishravana or many others attributed to him, but is King Appearance. This is a specific mode of being, including the Four Gyalpo Kings, and others.

    In Tibetan he is called Dzam bha lha. Lord of the Hosts of Treasure; the Dharmadhatu is the Treasure Tower. In temples as a Door Guardian, he can be with Vasudhara Tara. Apparently, both literally and esoterically, Gatekeepers of Shamballah Chapel. She is Ganga, source of Eight Vasus in the Form Worlds. In 108 names of Ganga, you find Vasudhara.

    Vasu means dweller, as in Smasana Vasini, Cemetery Dweller. As elements, they begin in Rg Veda, are changed minorly in Brihadaranyaka Upanishad, and substantially in Mahabharata. As entities, they also have a version of antagonizing Vasistha and taking the Wealth Cow.

    So what we call Jewel Family is rather complex. They are not Kriya deities. The closest is probably Cowherder Vasudhara Gopali. Vasudhara has several forms in other families and an Abode in Akanistha. Varuni is tantric Generation Stage and affects and enters other families in different forms. Vajra Tara culminates most everything and is a Yoga deity that can handle non-dual Completion Stage.

    Although Bhrum syllable is presented casually with Usnisa, it combines Yellow Jupiterian Bhrim along with Hum syllable. This is why we reconsider Bhrkuti and Cintamani Tara, since their common explanations do not point this out. A great deal of the dharanis have to do with acquiring Indra's equipment and abilities; the Yellow Fire completes wisdom; Higher Tantric Lakshmi is Yellow Kamala. This rough outline remains mostly consistent with Agni and Lakshmi traditions on their own. Buddha's complexion became golden.

    So our corollary of pseudo-Theosophy is that Buddha actually does recommend Agni, and the system of Indian Taras elaborates this in a manner that directly proceeds from other Indian traditions but is really Adi Prajna or the experience had by Buddha. This is the main thing that is missing, and most of it is all the Kriya and Yoga highly useful prior to considering any of the major or popularly-known tantric systems which are mostly for Completion Stage.

    I have to interrupt this and relocate to the next station or New France. Perhaps karma will improve.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Quote Posted by Peter UK (here)
    It's this very identity of this Tibetan source that puzzled me a great deal over the years to the extent that I started to have doubts about the channellings, other things added to that ultimately led to me dismissing them.
    I have tried to reflect on it and it seems the result of not knowing "the original" is something like this:

    There has never really been a time when I was not a student of magic. And so at first this was through what one can eventually discover to be Golden Dawn offshoots, or revivals based on something other than an actual lineage. This was not quite satisfactory and when I got a little older, I turned more and more to the east, as it seemed what I sense intuitively is much more like Yoga.

    It is something inherent that is not what is done in churches either. I am not sure if it is even meaningful to the ordinary person. I tend to clean my senses at least once a day.

    The difficulty is that I have a natural ability to do Laya Yoga and I did not understand what was happening until I found things like Kundalini by Gopi Krishna. This was reassuring in some way. It was going to be impossible to lead any kind of a regular life. There definitely is such a thing that can only be explained as aura and subtle body. And there is something to the phrase describing kundalini as "constant adjustment of inner to outer relations". If this is harmonized with the Nirmana principle, the busy-ness stops and something much different happens.

    It was only then that the Theosophical Society started meaning anything to me, since they have all kinds of authors in various subjects. It still seemed ephemeral like the Rosicrucians or something and so I never really set in with it. Instead, I more or less pursued activities that at least were in touch with some kind of lineage.

    It was around then that I encountered Alice Bailey and part of what drew me in was that it was not the Theosophical Society. When I saw it was based in the United States then I thought everyone must be cuckoo for not having picked it up yet. I was actually surprised it was not a normal household item!

    At that point I suppose it somewhat radicalized me. I gained some kind of "triumphant" attitude over those old world lineages and stopped the more legitimate Guru Yoga and Green Tara I had learned and tried to re-invent the wheel using anything and everything.

    That did not help, but it made me realize HPB was into a lot more of what I was after. And even though she has information on everything, if you look at it in terms of experience or practice, it constantly reverts to Yoga doctrines. Since the Mahatmas were the ones who actually did and perhaps taught Yoga, it made The Mahatma Letters seem rather important.

    And so it was knowledge and experience with "the original" on its own--I was already familiar with what she was talking about before she said it--that helped to see that HPB was much more clear about something, and this caused me to start questioning Bailey internally. I did not know there had always been a debate starting with Alice Cleather and only a few others who understood HPB had an "original" that was not supposed to be added to or modified.

    Honestly asking the question if I had again been pursuing something like Druidism that had been cranked out on a typewriter in 1921, I started getting the sense that Bailey was a more professional version of it.

    The more I looked at why I began to disagree with Bailey from the inside, forced me to become aware of counter-intelligence, in that some of her detractors are akin to John Birch or are the same type of right-wing spooks in Fundamentalist Fascism or the Protestant Jesuits. Historically in the west we mainly have an issue with the school of Aristotle and original Theosophy was intended to wither its branches of Dead Souls Materialism and Religious Extremism. This appears to have been attempted previously in the humanistic Medici Renaissance. But mostly it has been scampered out of Europe since those forces through the Alexandrian Empire began taking shape.

    Original Theosophy is not in the Hegelian dialect of giving you a social problem and the solution. It is the center between extremes, which, on further review, is Nagarjuna's philosophy.

    When someone sarcastically remarked that Koothoomi might be a tantrika, he said it was really a compliment. He was not a monk, but it is possible he was Ngak-pa.

    Of Buddhist Tara, HPB does not give much detail, other than taking her as mystic knowledge rather than memorization, mother of Buddha, akin to Prajnaparamita. Tara is prefaced by relating her to Puranic Tara in the same sense, because she

    "is on the other hand the personification of the powers of one initiated into Gupta Vidya (secret knowledge), as will be shown... the Soma drink, is made. Alone the descendants of the Rishis, the Agnihotri (the fire priests) of the great mysteries knew all its powers. But the real property of the true Soma was (and is) to make a new man of the Initiate, after he is reborn, namely once that he begins to live in his astral body (See "The Elixir of Life"); for, his spiritual nature overcoming the physical, he would soon snap it off and part even from that etherealized form.

    Soma was never given in days of old to the non-initiated Brahman -- the simple Grihasta, or priest of the exoteric ritual. Thus Brihaspati [Jupiter] -- "guru of the gods" though he was -- still represented the dead-letter form of worship. It is Tara his wife -- the symbol of one who, though wedded to dogmatic worship, longs for true wisdom -- who is shown as initiated into his mysteries by King Soma, the giver of that Wisdom. Soma is thus made in the allegory to carry her away. The result of this is the birth of Budha -- esoteric Wisdom -- (Mercury, or Hermes in Greece and Egypt)."


    The legend is also making use of a male White Moon aspect, as is primarily used in Buddhism. In fact, it is used with the following detail she gives:

    "To this day, the initiation beyond the Himalayas is followed by temporary death (from three to six months) of the disciple, often that of the Initiator; but the Buddhists do not spill blood, for they have a horror of it, knowing that blood attracts “evil powers.” At the initiation of the Chhinnamasta Tantrikas (from chhinna “severed” and masta “head”’—the Goddess Chhinnamasta being represented with a decapitated head), the Tantrik Shastras say that, as soon as the Adept has reached the highest degree of perfection, he has to initiate his successor and—die, offering his blood as an atonement for the sins of his brothers. He must “cut off his own head with the right hand, holding it in the left.” Three streams of blood gush out from the headless trunk. One of these is directed into the mouth of the decapitated head (“. . . my blood is drink indeed”—the injunction in John that so shocked the disciples); the other is directed toward the earth as an offering of the pure, sinless blood to mother Earth; and the third gushes toward heaven as a witness for the sacrifice of “self-immolation.” Now, this has a profound Occult significance which is known only to the initiated; nothing like the truth is explained by the Christian dogma, and imperfectly as they have defined it, the quasi-inspired “Authors of the Perfect Way” reveal the truth far nearer than any of the Christian commentators."


    I do not know any more of her version of it, but our system already reveals the whole Chinnamasta. This would more or less be the lineage or initiated version of what we in the outer world would tend to call Marici and Ekajata. I cannot exactly tell anyone to just "do" what she is talking about. But if one trains in the Kriya and Yoga, this could eventually nest at the top.

    It would thereby appear that Koothoomi was a Cinnamastika. And it would probably be accurate to say that like Janguli, she technically exists on the books at Tibet, but her lineage and practice is meager or minor, and not much a part of the popular or exoteric version. But we know for instance it was important to Crazy Princess Lakshminkara. It is also a rare example where the Hindus tend to decide they imported it from Buddhism.


    In "Kosmic Mind", defending Vital Forces, she says there

    "exists no more serious denunciation than that which accuses and convicts them of personifying and even deifying the chief organs of, and in, the human body. Indeed, do not we hear these “benighted fools” of Hindus speaking of the small-pox as a goddess [Hariti]—thus personifying the microbes of the variolic virus? Do we not read about Tantrikas, a sect of mystics, giving proper names to nerves, cells and arteries, connecting and identifying various parts of the body with deities, endowing functions and physiological processes with intelligence, and what not?"

    Of the Hindus, she appears to have mainly praised Adi Shankara's Ekadandins in Rajput, who

    "have adopted the philosophical tenets of Sankara’s Vedanta, are, moreover, profoundly versed in the doctrines of the Tantras."

    It may well be that in Buddhism, the Mahatmas promoted Medicine Buddha generally and Cinnamasta esoterically. No matter what she said about sex or degraded symbolism, HPB is on the side of tantra as a map for the aura. In Buddhism, or, the Noumenal Path, this is what the Dakini Jala system is for. This actually is different from the physical or Hatha system. Tara is the operational side of it.

    You cannot pick up Medicine Buddha or Cinnamasta and get anything from it. You have to have some kind of Nirmana Chakra. Tara will bring you across from wherever you are. Either Buddhism or Theosophy will place me here. And either way, there is no getting around that Prajnaparamita is a bottleneck and then like a sub-stratum. It is possible for a person to encounter another Tara first, but, this one is crucial.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    That is bizarre but perhaps fortunate.

    If I had easily found the previous quote, I just would have focused on that. Instead I have done a few hundred other things. It was from some old article on symbolism.

    I suppose that has slipped the public's attention for a long time.

    At first, HPB's occult color key did something which seemed a bit strange and moved Mars to the highest planetary position, and Cinnamasta also showed up there. When I went through it, I independently formed the idea that HPB had revealed Cinnamasta in a way appropriate for the Victorian Era. That was because:

    With Chinnamasta one will cut off one's own head for the Cup. One fills it with defilements, becomes Vajrayogini and consumes it. This is one of her larger rites. And this kind of Cup specifically represents the Inverted Stupa or Inverted Divine Prism. This is described as the Noumenal chakra system, and was the basis for using occult color. The liquid is brewed orange hot, then adding white bodhicitta it becomes mercury, and finally amrita.

    She clearly said that "the" initiation of a major occult kind that will place the disciple in suspended animation is done under Cinnamasta. Now we can go back and review our other western occult books and see where we find this.

    I didn't know anything about her, and I gathered information long ago, thew it at the pattern, and she comes in like a capstone. It self-assembled. We have Cinnamasta "in situ" or as she is in relation to all the rest, since we never focused on or about her. She is not a Kriya deity, it would be useless, harmful, or fatal to try using her in any outer way. She is only relevant to Chakrasamvara initiates, or those of Seven Syllable deity. And so all the Yoga we would do is the attempt to explain and make the foundation that this sits on. The rest would simply be a furtherance of what we are able to accomplish with Guru Yoga and Tara.

    The mistake I may have made was to place things in the order Rahu--Ketu. It perhaps should be Ketu--Rahu. This is from the seventh Namasangiti post which perhaps can be amended.

    The curious thing is this is not what we would typify as an ancient goddess but instead is a development or synthesis. The corresponding Puranic Durgas are Gauri and Siddhidhatri; the Mahavidyas are Cinnamasta and Dhumavati. Either one of those is the Dragon, the Moon's Nodes.

    Any existence of her prior to tantric literature is undiscernable.

    She is as recent as a sadhana from 7th Panchen Lama Tenpai Nyima, 1782-1853 (or he compiled Rinjung Lhantab). This certainly puts Cinnamasta in the Panchen's garden in HPB's time.

    Her main lineages are through Virupa (the Younger or Eastern), Maitri, and Nyang (probably Nyan). Krsnacharya used her and initiated the two sisters or companions. Two Mahasiddha sisters, Mekhala and Kankhala, as well as Lakshminkara, are said to have cut off their heads. The principal surviving line includes:

    Vajravarahi, Cham Lakshminkara, Virupa, Avadhutipa...Dragpa Varendraruchi...Kyi Konchog Bar...Buton Chenpo.

    It is the same Buton as promotes Yoga level teaching aimed at Generation Stage, the same Omniscient as compiled the Tibetan canon as a whole.


    Chinnamasta may be wrathful but has never been depicted in an outright battlefield. An alternate (Hindu) name of her is Sarvasiddhi, also Prachanda Chandika, and Suresvari, or Sura Ishvari, i. e. goddess of the suras or gods. They also call Vairocani, Sankhanidhaye, and Varnani, Padminidhaye. Her companion Vairocaniye (Dakini) uses Klim syllable (which is for Kama with the Mahavidya Cinnamasta). So this Klim is erased from Janguli, who is non-sexual, and is probably only used here, which is more like meta-sex mixed with death. The Mahavidya appears to redundantly use Vairocaniye mantra for Cinnamasta; in Buddhism it is distinct. She is a progression of Varahi and Vajrayogini at a high level.


    Her temples are mostly in North India and Nepal, she is not widely worshipped; not much noticed outside of the Mahavidyas. The Hindu ones tend to have all the left hand practices and animal sacrifice.

    She does have a Yellow Heruka form with her head attached. If removed and alone, she will probably be Orange.

    She is usually hibiscus red with a blue lotus heart. She wears a serpent as a sacred thread.

    In samadhi she is seated in her own navel, formless and invisible.


    This is her Jonang symbolic mandala:







    It has the ring of cemeteries, where you can find nagas popping out of the pools. She has four bliss whorls; this pattern is an intensification of Guhya Jnana and the Four Dakinis, something like the fourth degree past it. It is possible to train Guhya Jnana or some type of Vajrayogini first, then the tantric Dakini series would usually work as Varahi and Samvara, Jnana Dakini and Vajrasattva, Buddha Dakini and Maha Maya, then, Sarva Buddha Dakini or Cinnamasta or Tri-Kaya Vajrayogini. At her level are also Buddha Kapala (occult color) and Dakarnava (tantra of seven kayas).

    According to the sadhana, the triangle and four-petaled lotus is correct, because at the beginning you become this symbol. That is an unusual technique. She uses Armor and is in Akanistha. Her rite may be done at the house of a Chandika; attributed to Srimatidevi. You praise the Trikaya and Mahasukhakaya. The Hindu version is quite large; the Buddhist is relatively elegant and compact. She does not seem to teach things, in fact, on the basis of the little if anything new she has to say, she could almost be deleted and replaced with something else. She is not "dead", but in "a state of Yamantaka". This seems to say she only works after having done Trailokyavijaya. And so she perhaps is the ability to do the whole Yoga and Tantra, Generation and Completion, rapidly and efficiently and enter Samadhi with those characteristics. One easily enters Akanistha and this has to do with dissolving the Voids. So if we emphasize four voids, four chakras, and four joys, it may make sense with the following.







    Hinduism apparently copies parts of her practices and deletes "Buddha" and "Vajra" terms. But this is only really within Shakta. And because there is this cross talk, it attaches to Hindu astrology. And the Shakta Mahavidyas are slightly different because they are said to have produced Vishnu's avatars, rather than merely being attached to them. Again, Mars and the Dragon are the most significant:


    From Dhumavati, Lord Matsya was incarnated (Ketu)
    From Bhairavi, Lord Varaha was incarnated (Rahu)
    From Chinnamasta, Lord Narasimha was incarnated (Mars)

    Matsya or fish is usually first, referring to watery planet; Varaha is usually fourth and relates to crustal formation. In this view, Cinnamasta emanates the Lord of Mars or Man Lion, Nara Simha. On the face of it, it makes no sense, because Karrtikeyani is the mother of Karrtikeya, or Kumari is the mother of Kumara, Mars, which is perhaps true for those satisfied by form and the Maya of appearances. This Mahavidya description only makes sense Noumenally, if it means Cinnamasta esoterically produces the Mars ray or sphere of consciousness within the individual. If we follow this symbolism, it seems to do so, but not as a point of origin and a line, more like a circle or circuit.

    Ketu--smoky column here is also Ketu--fish's tail. It as the planet of doom is karmic wind, but, gaining the Mars aspect of Mangala or Fortune, it will form Ketu--Usnisa, by using Ratnolka--Meteor Face--Fox Face--Dhvajagrakeyura--Banner, protection of the Lunar nerve and giving Jewel Family the opportunity to balance and guard the crown center. Ketu is "often" malevolent because the average person does not know how to ride a comet. Since kundalini relates outer to inner, any karmic wind is also affecting the life wind in the nerves. If the mind has been stilled and we move towards the subtle world, any waves from this karmic wind will make the mind arise back in its coarse shells and skandhas.

    If we get Yogachara or Ekayana, we will see the related coarse mind and karmic winds as the cause of duality and the various nidana or graspings towards reincarnation. Either one interrupts meditation and directly summons the other. Almost any Yoga school will agree there is a type of magnetic point at the top of the head, but here we are placing a very specific way of doing it, which is Armor Deities, which requires Wrathful energy, and is the Rays, which places Jewel Family in this area and mandates the use of All Families Equally. In order to do this, you are going to have to have one, or a first, Quintessence, which for most people would begin in either Vairocana or Amitabha Family, and then it is modulated in the others. This is far more profound than memorizing seven chakras and letters.

    Mars is occasionally known as Kuja, son of Bhumi or Prithivi, born when Varaha raised her (the crust) from the depths of water. Kuja, also a tree, an adept. Skanda Purana calls it Mangala. Kumara, Divine Child of Sun and Moon. The Radiant One, Angaraka in Sanskrit, is named after the celibate god of war who owns the signs of Aries and Scorpio, and teaches the occult sciences. Mars is the secret flame hidden in matter. This secret energy demands manifestation in material form. Mangala fought against Andhaka (pre-cosmic). Mangalnath, Ujjain (only Mars temple in the world?) is regarded as the birth place of Mars, according to the Matsya Purana. In ancient times, it was famous for a clear view of the planet and hence suitable for astronomical studies. Also called Subramanya or Lord of All Serpents, spawned to kill Taraka. At Subramanya town, Sri Shankaracharya camped here for a few days during his religious expedition (Digvijaya). Shankaracharya referred to this place as 'Bhaje Kukke Lingam' in his 'Subrahmanya Bhujangaprayata Stotram'.

    Mars is nearly opposite Sita because he is fiery heat within earth or matter.

    A. P. Sinnett was told to forget about the relation of Mercury to Mars, a secret of the highest initiation. Viswakarmin crucifies Surya-Sun on a lathe and cuts out 1/8th of his rays, making a dark aureole about his head, also a mystery of the last initiation. Perhaps this helps explain this most occult planet.

    Matsya Varahi however is the Lady of Mars. Matsya Purana is where we were able to find the three Agnis compatible with Buddhist Tri-kaya; HPB recited Matsya P.

    With Mars as the highest physical planet, which represents the expansion of inner heat, there is the doctrine of the second fire of Agni which is invisible and triple, and so becomes represented by non-forms, the Nodes of the Moon and the Ascendant or Horizon, called Laghana. If we use the "planet" to put the goddess phrases beside the Vishnu, it makes a weird thing that sounds like it asks for Dhruvam or centering.


    Catuskoti of the Three-in-One astrologically:

    Mars: Varahi Vidyadhari Guhyeshvari (Narasimha, lord of Mars avatar born from Cinnamasta)
    Rahu: Trikaya Vajrayogini Cinnamasta Gauri Khadgadharini (Varaha, lord of Rahu avatar born from Bhairavi)
    Ketu: Ganapati Hridaya Marici Dhumavati Siddhidhatri (Matsya or first avatar from Dhumavati)
    Navagraha Laghana: Bhairavi (future avatar born from Bhuvaneshvari)


    This detaches the normal "wife shakti", in other words, Varaha is not with Varahi. Bhairavi has spawned the Rahu, but she receives no companion until the future, specifically from Maya or Hrim goddess. Cinnamasta is part of Rahu, and she has spawned Mars. Dhumavati is with her own son who came first.

    Varahi is both female Mars, and the hypostasis of Cinnamasta and Marici, as they are each like new secrets or new realizations of her by degrees, directly by the terms and definitions in the sadhanas.

    This is also like contacting the Dharmakaya, becoming stable in it, and removing the ignorance, which then on the inside makes the subtle Svabhavikakaya and Vajra Kaya and so forth. Marici is the Sun, whose charioteer is sometimes Rahu, however, she is not just this, we have continued her because she acquires Vajradhatvishvari. Since this is based on Prana, and a symbol for Prana is Smoke, this aspect may be like Dhumavati, who appears to be used in unbinding throat to head. And in that view, the order should be Ketu--Rahu.

    By association, we attempted to describe a Formless Root Mother as Yogeshvari, Chandi, Narasimhi, associated with Rahu. Her Wrathful Form is Chinnamasta and her Peaceful Form is Gauri or Vajrayogini. It is correct there is also a decapitated or Lajja Gauri. Cinnamasta has no White form, and this is intended to be White, or First, Gauri, which is user-generated. There is some debate as to whether Sword Dakini is also implied here due to her meaning and the possible need of creating this item or ability for the goddess to use. This would seem to be true due to Sword Dakini's meaning in Sri Yantra, and as Guhya Jnana Dakini.

    The Chintpurni, Himachal Pradesh temple of Chhinnamastika is one of the Shakti Peethas and where the goddess Sati's feet (charan) fell. Here, Chhinnamasta is interpreted as the severed-headed one as well as the foreheaded-one. She has four arms and her head at a major temple in Hirapur, which gives some Indian name equivalents such as Vriddhi / Kriya / Varuni.

    Bodong White Khecari tulku is, or was, the third highest; Dalai having been forced out and Panchen replaced. Without explaining the details, she has said in 2008:

    “The sins of the Dalai Lama and his followers seriously violate the basic teachings and precepts of Buddhism and seriously damage traditional Tibetan Buddhism’s normal order and good reputation."

    She has essentially been independent of their control, unlike most of the male tulkus. If there was supposed to be an update or change to Cinnamasta or Marici or anything like that, I would probably check with her first.

    Here is an entire essay seemingly addressing, Who is Yellow Vajrayogini? by comparing manuscript collected in Nepal to Sadhanamala. The Nepali actually has more detail and consistently uses the name Trikaya Vajrayogini. It also refers to Mahasukhakaya. It uses Vajrapuspe which is thought to link it to Virupa, who always wears a flower necklace. Sadhanamala Cinnamasta is supposed to be all Virupa's style. It gives the Pithas as Oddiyana, Purnagiri, Kamakhya, Srihata.

    What was put together with Yellow Earth and Yellow Mercury manifested a slightly problematic Yellow Goddess. For her no Dhyani is given or symbolized. She is not highly complex, but, like Varahi and Kurukulla, she means a type of physiological fact or state, this one apparently being utterly deathlike.

    Marici and Ekajata are very complex, and one would reason they increase the potency of the companions so the Cinnamasta effect becomes stronger. Or, Ekajata is mainly for Hevajra and Marici replicates the companions, perhaps then becoming an amplifier.

    Varuni is the embodied radiance of Sesha at the bottom of the Talas--Underworld. To us, in ignorance, Varahi is more or less captive in Hell, and as we discard the ignorance, she flies towards the Sun. Marici acquires her directly into her body. In shedding ignorance, the Prana also rises, which is Vajradhatvishvari: Marici becomes Vajradhatvishvari by appropriating Prajnaparamita and radiating light. Based on these principles, Marici's large untranslated explanations must be an analogue of Cinnamasta, Kalachakra, etc.; Marici is the final Tara in several systems, three times seven.

    So we cannot really do anything with Cinnamasta besides know about her. However, the Tara system we can draw from actually is the major basis of the way she works, unlike anything else.

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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    That's Not Her Name



    Digital Sanskrit Buddhist Canon is a smattering. It is evidently a network between new Nalanda, Nepal, and Nalanda for the west. It has its own manuscripts as well as things published by Motilal Banarsidass and elsewhere in India. I strongly suspect the Sadhanamala we have is a side project or incomplete version from here.

    And it brings something to light. Cinnamasta is not really even a name, it is a form assumed by Trikaya Vajrayogini. So for instance this is Sixteen Verses on Guhyasamaja based Trikaya Vajrayogini. Or this is a slightly longer Devotional Song; both are by Virupa. The trick is that both are simply titled Vajrayogini. They do not mention Trikaya until the end, and nowhere does it say this is Cinnamasta. You have to know this. Since Trikaya Vajrayogini is a name mainly used in Nepal, it continues to resemble the Masters' system based on this.

    It is not a basic Vajrayogini, but would come with practice.

    Both of those use an unusual invocation:

    namo locanā didaśa vajravilāsinī bhyaḥ, namo yamāntakā didaśa krodhavīre bhyaḥ

    Locana has somehow gotten mixed with Vilasini or desire, Yamantaka with anger or the krodhas which is expected. This weird thing with Locana is about to be repeated.


    The piece beside these Virupa works is something like Twenty-one Vajrayoginis as if they were Twenty-one Taras. One of them is Kubjika. However it begins with:

    sahajānandarūpiṇi (her form is sahaja ananda, co-emergent bliss)

    and the seventh is arguably the Tri-kaya.

    So now we are in a position to say that Theosophy is a screening room for Vajrayogini, who can be found nearly everywhere in many forms. "Guhyasamaja Sadhanamala" is a book of forty-six Vajrayogini sadhanas. She may now be overdone and watered down; in the nineteenth century, she could not have been so commercialized.

    Evans-Wentz was a lifelong Theosophist who published the actual Secret Doctrines or the Completion Stages and Vajrayogini as early as 1935. He was also impressed by Paramahamsa Yogananda. He was only a compiler, and is thought to have impressed his own Theosophical views into the subject. It is nothing from the Theosophical Mahatmas or Buddhism itself other than he employed translators. Yogananda is Laya Yoga and the rest is Tantra, so he was going in the right direction, as a curious onlooker. We are more or less just refining what he did. His material is a realistic sample, but for the most part we need Generation Stage not Completion, which is where our efforts lie here.


    Vajrayogini is an area where even some of the Lamas are being rather weak. They tend to just say, well, these are just different aspects of the Mother or Devi and some work better for different people. They may say something about emotions, or how Kurukulla helps magnetize. But this is dodging the real point. There are reasons why a form is outer, inner, or secret, and why it has a given color and sound. So if Tara is mostly an outer deity and Vajrayogini is mostly tantric, of course they are the same, but the first is made of Tam and the second with Vam. This is a map of the aura and subtle body. We are for instance making bindus or tigles that work like candles after death. If one is satisfied by the vague explanations, that is basic Eight Fears Tara which is fine, but the rest are the Path.

    For instance, an empowerment states Palden Lhamo tantra derives from Maiche Barwa or tongue of flame. Gaden simultaneously presents her as Kali, Tara, Vajrayogini, and Sarasvati, or that she "is" Wrathful Sarasvati. In Tibet, it is usually like floundering in an ocean of names, with each lineage like this branding its own format. And so here, we might say she is a protector of Hevajra Tantra generally, or Tibet overall, but actually the good one for the human being is White Mahasri. And then with this one Indian name, she comes in white as a peaceful outer protector, and then Green Mahasri has summoned and assembled everything in Yoga and is sitting at a point where something like Hevajra would become valid. The "missing continuum" of Mahasri is the various Taras, which can be explained and used.

    To be clear, we are not promoting any use of Vam arising Vajrayogini. That is like a boundary. If the letter V exists, to us, at first, it is Vasudhara. If Dakini energy comes to us, my suggestion is to confine it to Om arising Guyha Jnana Dakini. People have been working for a long time about how to distribute Vajrayogini practice on an outer basis, and, according to Guhya Jnana's own statement, that is the safe way, to use Guhya Jnana. Plus, she is practically a Tibetan flag deity, or, "everyone knows something of her". The 1935 release is not necessarily the way we want to work into it. Newer books also seem to be saying to try tantric deities as if they were Vajrasattva. The actual teachings say to start on certain samaya deities and go from there.

    Guhya Jnana is from Nyan, a companion of Bari. According to H. H. Sakya Trizin, "...it is said that Tara accompanied Bari Lotsawa all the time in real human form. Then one day, she absorbed into a statue (or stone) in this particular place."

    The strand of teachers including Jnanapada, Buton, and Nyan, certainly understood Completion, but what they emphasized was Yoga and Generation Stage. In fact they mostly start in Kriya and show how to transition and to expand the Yoga so it works with Dakini Jala or All Families. This covers everything from following along without having a clue of what you are doing, to expert proficiency in the whole thing. During this period, I would stick to Tara, who grows Yogini and Dakini energy, but just let her do it instead of trying to jump across the board.



    The initiatic Vajrayogini is Varahi. To the initial deity, one builds her Tri-kaya. She is difficult.

    According to Devi Bhagavata Purana:


    In the ages of yore in Varaha Kalpa, Brahma requested Maha Vishnu to take the incarnation of a Boar (Varaha) to rescue the Earth from sinking down to Patala by Demon Hiranyakasipu and thus Bhu Devi is known as Varahi the female form of Earth. From their union was born Mangala Deva (Planet of Mars). Goddess Varahi is traditionally worshipped at Ambuvacha (Jataka) Ceremony, when Foundation Stone is laid before construction, when one enters a new house, as tilling is taken up anew, and digging of a well or tank is commenced and so on. She is worshipped by the Seed Mantra: Om Hreem Klim Sreem Vasundharayai Svaha.

    Bagalamukhi is the Mahavidya of Mars; Bhu Devi, Varahi, or Padmavati becomes the consort of Varaha. The Devi Purana paradoxically calls Varahi the mother of Varaha (Varahajanani) as well as Kritantatanusambhava, who emerges from Kritantatanu. Kritantatanu means "death personified". The Mahavidyas interpret this as Bhairavi, mother of Varaha.

    Our mandalas use both a Puranic Mother's Circle and Vajrayogini, who has or is types of Mahavidyas. It is taking a considerable look at multiple systems, so these are not just stray remarks.

    Unlike Yellow Bhu, Varahi's color is Red, which made the association with Mars in our color key.

    So Puranically, Bhu--Varahi is the Mother of Mars; in the Mahavidyas, Cinnamasta--Vajrayogini is the Mother of Mars, and she is still Varahi. Even if we are not quite sure who Varahi is, evidently, occultism makes her the Noumenal Mother of Mars, instead of Kartikkeyani or Kumari as in standard usage. Since this Noumenal Mars is markedly very different from any other planet, they do have a very mysterious relationship. Varahi is a Solar deity from inside the Earth, Mars is inner heat.



    In Buddhism, Varahi starts in hell in STTS or the beginning of Yoga Tantra, and is converted 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. For example in a Bari description:

    In the east is red Vettali with a pig face. [With] four hands the right hold, a needle and hook. The left, a lasso and [branch of] the ashoka tree. Wearing a red inner garment. In the south is yellow Vadali with four hands, the right hold a branch of the ashoka [tree] and a needle, the left a vajra and lasso. In the west is white Varali with four hands, the right [hold] a vajra and needle, the left a lasso and branch of ashoka [tree]. In the north is red Varahamukhi with three eyes [and] four hands. The right hold a vajra and arrow, the left a lasso and branch of the ashoka [tree].

    This retinue is going to intervene in the realms of death.

    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, Ekajata, and multiple Maricis with the companions who are really all Pig Face.

    We have seen this before; Bhutadamara is about the plane of Heaven of the Thirty-three, or second Kamaloka:







    Maricis with pigs are mostly on the lower part. Varahi's Shakta mantra amounts to almost the same companions, and to her yellow form is attributed Paralysis (similar to Bagalamukhi). Varahamukhi is a distinct enough name to have its own song, where in verse two she is Varahi anyway.

    Her retinue of four is easy to see here, in the unusual order Red, Yellow, White, Red:







    The main retinue of this Marici form is twenty-five, and the basic four are pushed to the outer corners:








    This is a private Marici under Long Life Trinity. She is half dancing, seems to have a Hook Dakini, and the lower figure seems to be Janguli with a serpent lower body:







    I have yet to see an explanation why the Yoga Deity Marici would contain the Tantric Deity Varahi. Sounds like it should go the other way. But she incorporates it and gains the pig's snout herself. No one quite said anything about an outer path of Vajrayogini Varahi, except Marici is an outer dharani goddess who somehow acquires her, while apparently moving across the second plane of Kamaloka. The ultimate Marici flashes at a Buddha's Enlightenment, something similar to releasing Parasol.


    Our Sadhanamala ends at Nairatma, right before Cinnamasta. The single use of "trikaya" in our portion is with Janguli.

    It has multiple Varahis before Nairatma. And so there is still somewhat of a puzzle about Yellow Vajrayogini and whether Vairocaniye is the same or different.

    Varahi 217 in the line of Avadhuti and Maitri is Vairocaniye. According to other analysts, this one actually would be Cinnamasta because she stands on a couple, which is the only instance of Kalaratri in the book until 226 and Vairocaniye 227 do the same. The thing to bear in mind is that she ritually decapitates, and therefor when she starts, she is a Yellow Vajrayogini with a head. So whereas an outer deity like Vasudhara is made of yellow light, the tantric yogini is eventually a shroud of yellow fire, which with Buddha or Lakshmi amounts to Completion.

    Varahi 217 uses a whole mandala and begins from a Red Pam through:

    raktavaṃkāraṃ prakṛtiprabhāsvaraṃ

    Red Vam formed of Prakriti and Prabhasvara being one.



    Varahi rises from Vam, uses Ali Kali, and she brings:

    ḍākinī lāmā khaṇḍarohā rūpiṇīḥ kṛṣṇa śyāma rakta gaurāḥ

    in Four Arm Drummer form. The same Four Dakinis as with Guhya Jnana, Varuni being Khandaroha among them. Varuni is important for the Cup which is the Mahasukha. If we do not really have this, we are inert.


    Her nature is:

    sahajānanda svabhāvāṃ

    At this point we keep seeing something like Sahajananda or Mahasukha that replaces the "basic" center of Prajna--Upaya. Therefor if this Bliss aspect is not present, we are going through motions, not doing the real thing. If it does not easily come, you have to do a lot of Upaya and nirmana or emanational rites and mantra.



    And she casts Armor almost the same as Varuni's:

    oṃ vaṃ nābhau, hāṃ yāṃ hṛdi, hrīṃ moṃ vaktre, heṃ hrīṃ mūrddhni, huṃ huṃ śikhāyāṃ , phaṭ phaṭ sarvvāṅgeṣv astram


    I am not sure if Varahi appearing to repeat herself in her navel is like Cinnamasta being invisible in hers.

    But it is apparent that the details available from Varuni and Guhya Jnana would apply to the Varahi system that goes through Mahamaya to Cinnamasta.


    218 gives her Mind, Speech, and Body mandalas.

    221 is Jvalamukhi which is a dharani not like the song. Jvalamukhi is associated with Maha Maya.



    225 is Red śrī oḍiyāna vajra pīṭha vinirgata ūrdhva pāda Varahi, and this begins by graphically describing the inverted stupa. Urdhva Pada means "having the feet upwards" and is an exceptional form of Shiva or a type of devotee. Normally on Vajrayogini it means Raised Foot Flyer Maitri Akasha Dakini.

    It is extremely brief, names the Four Dakinis, and then only uses Sarvabuddha Dakini Varnani mantra for Varahi. This is precisely what is meant by Varuni and Guhya Jnana Dakini. It is just a different mantra and form, human face Sword Dakini. Red Goddess starts as the Cup, Mahasukha, and arises in a major form in the West, complementary to what Cunda does in Manjuvajra. If necessary one can resort to Khadgamala Stotram with Guhya Jnana. This authorless samapta or summary is the key to the whole Generation Stage if you expand it. The real initiated version is obviously directly aimed at Cinnamasta by sharing a name.

    These are still not the full titled Cinnamasta sadhanas, because it does not have the triple mantra. We can find an individual use of Varnani, an individual use of Vairocaniye, and two will be combined next.

    I did not know this, but so our specialized red goddess teaching amounts to 225; we just are not saying this is the initiate's dakini assisted by a guru's shaktipat. We are using the inner meaning of the symbolism. If we follow this, it lands at the preparatory stage of major initiations either in the Buddhist schools or in original Theosophy. Because it is not the actual initiation, we have to use the other names, Varuni and Guhyajnana. And again, these are something like a "platform" used by any deities, Manjushri, Tara, etc.


    226 explains some mantric details. She is:


    sarvvabuddhābhiṣekāṃ vairocanakuloḍbhāṃ

    and says:

    oṃ acaṇḍi hoḥ jaḥ huṃ vaṃ hoḥ
    vajraḍākinyaḥ samayas tvaṃ dṛśyahoḥ

    Four Activites are making samaya to Vajra Dakini.



    The phrase from the standard Jvalamukhi Dharani appears in a few places:

    oṃ kha kha khāhi khāhi sarvvayakṣarākṣasabhūtapretapiśāconmādāpasmāraḍāka ḍākinyādaya

    It seems to be effective on Pisaci and the like.



    oṃ vajravairocanīye huṃ phaṭ svāhā - hṛdayamantraṃ daśākṣaram /
    oṃ sarvvabuddhaḍākinīye vajravarṇanīye huṃ huṃ phaṭ phaṭ svāhā /
    upahṛdayam ekaviṃśatyakṣaram

    Vairocaniye is ten heart syllables; Varnaniye is twenty-one near-heart syllables.

    At the end she has:


    traidhātukaṃ prabhāsvaraṃ mahāsukhākāraṃ

    Three Dhatus or elements of Absolute Light and Bliss.


    The last 227 Vairocaniye is:

    sarvvabuddhābhiṣekāṃ vairocanakuloḍbhāṃ

    These last two forms both stand on Bhairava and Kalaratri, which is interpreted as her being Cinnamasta, who then arguably is a Vairocana deity. Their color is not given. It therefor appears the Cinnamasta, beginning as Vairocaniye, who is not flying, but standing on a couple, absorbs Red Sarvabuddha Dakini, or adjoins or affixes her. At this point they are the Solar and Lunar Nerves, and the Nirmana and Sambogha Kayas.




    The Sanskrit Canon's RGV right near the beginning has Manjushri Tathagata adjoined to the main topic of Seven Vajra Words.

    This Sri Maha Devi seems to begin quite similarly to Mahasri Sutra--they are hanging out in Sukhavati talking about her--but the dharani part is much larger.

    But their Sitatapatra Dharani is also very intense. At the beginning, she is Viraj and Vimala, the main forms of Devi in Orissa. She also produces Ten Families, including Kumara and Naga like we found in some version of Shurangama Sutra, adding Raga or desire. It has two kinds of Jewels, Mani and Ratna. These are the different Buddhas and Families:

    Mani: vajradharasāgaragarjine (Vajradhara Sagara Raga Jina)

    Gaja: bhaiṣajyaguru (Medicine Buddha)

    Ratna: supuṣpitasālendrarājāya

    Kumara: padmottararājāya

    Naga: vipaśyine or all Seven Buddhas

    Raga: Samantabhadra and others (?)

    This is not so clear cut, aside from the fact she uses the term Kula or Family as a direct progression from Akshobya and the other familiar ones, in a way that likely associates to Ten Directions. It gives all the Historical Buddhas and others that are unknown elsewhere. A limit on Tathagatas cannot really be placed. It is as if she has taken our Seven Families and added the Three-in-One or Tri-Kaya, especially if Kumara is Mars or Sanatkumara.



    In her dharani, Parasol is:

    sarvadurgatibhayottaraṇīm (carries you across all fears in Sarvadurgati)

    mahāpāṇḍaravāsinīm

    āryatārā bhṛkuṭī

    vajraśṛṅkhalā

    kamalākṣiṇī buddhalocanā

    mahāmāyā devī


    This would spread her across several Families and make her different Prajnas and Bodhisattvas. I am not sure how that works, but for whatever reason, she has Locana who does something weird in Vairocana Abhisambodhi, Shrnkala is a samadhi that chains one to Hevajra tantra, and Mahamaya is a rather strange requirement for the heights of Chakrasamvara.

    Here, Locana is mixing with Pandara, no others seem to be mentioned. But she also seems mixed with yellow, as Kamala Akshi, Lotus Eyes, or golden light. So at the top of the post where Locana is Vilasini, here, she is Pandara. This is a unique and curious resemblance of Parasol to Tri-kaya Vajrayogini--and if this latter is Flaming Yellow, then Locana with Golden Light would appear to be a fit.



    The "eye" witnesses a bloom of:

    vairocanakulaprabhā

    Light from Vairocana's or Tathagata Family, which Parasol is ostensibly a member of, at first.



    But this is not a Kriya deity, she is at:

    mahāmudrāgaṇāḥ (circle of Mahamudra)

    and is:

    mahāpratyaṅgire

    in Thousand Head form. This is the Pratyangira Mahavidya Rajni. It should perhaps be difficult and like a sum total of all tantras since she is so big. It is something like putting together all the Maricis.

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