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

[shaberon]

Karrtikeyani was placed with Mercury--Amoghasiddhi; not sure if that should be changed; the strangeness about Karttikeya being exoterically Mars, feels like it has to do with the time when the Lunar Mansions started with Krittika--Pleiades; and if it now starts with Aswini, that seems to say, that there is a profound change starting with Kali Yug. So there was a change with the "clock reset", and, of course, Amoghasiddhi changed Families compared to the preliminary practice.

I got it backwards and, most likely Chamunda should always be grouped with Seven Mothers, and Narasimhi given the optional eighth "synthetic" spot.

These are the Mahavidyas and the Avatars they are said to have produced. In trying to work these out, I find that the Shiva forms and Vishnu Avatars are out of order. If I set Shiva forms with the avatar they produced, with the number of that avatar given last, it comes to this:

1. Mahakal-Mahakali: From Kali, Lord Krishna (8)
2. Tar-Tara: From Tara, Lord Rama (7)
3. Bhuvaneshwar-Bhuvaneshvari: From Bhuvaneshvari, Lord Kalki (10)
4. Shodash-Shodashi: From Tripurasundari, Lord Vaamana (5)
5. Bhairav-Bhairavi: From Bhairavi, Lord Varaha (3)
6. Chinnamastak-Chinnamasta: From Chinnamasta, Lord Narasimha (4)
7. Dhumvan-Dhumvati: From Dhumavati, Lord Matsya (1)
8. Bagalamukh-Bagalamukhi: From Bagalamukhi, Lord Kurma (2)
9. Matang-Matangi: From Matangi, Lord Parashurama, son of Jamadagni (6)
10. Kamal-Kamala: From Kamala, Lord Buddha (9)
11. Sarabheswara: Narasimhi

And normally, Varaha for instance, would gain the consort Varahi. A few notes on them:

Bhairavi: consort of Dakshinamurti

Tripura Bhairavi is posited as the latent energy (muladhara) whereas Tripura Sundarī who causes this latent energy to actualize and moves this energy upward.

As Pralaya Varaha - indicative of lifting the earth from the stage of the pralaya (primordial waters), he is depicted only with Bhudevi.

Varahi/Dorje Phagmo

The Devi Purana paradoxically calls Varahi the mother of Varaha (Varahajanani) as well as Kritantatanusambhava, who emerges from Kritantatanu. Kritantatanu means "death personified" and could be an attribute of Varaha or a direct reference to Yama.

Haripriya Rangarajan, in her book Images of Varahi—An Iconographic Study, suggests that Varahi is none other than Vak devi, the goddess of speech.

Bhairavi does not have a sacred planet. Varahi is placed with Mars, at least exoterically. Those two names are perhaps identical. The Varahi Tantra gives one form of her as Mahi Varahi--Bhairavi, although her placement is with Laghna (Ascendant). In Kashi, Varahi is called Patala Varahi.

If I place Varahi with Mars, she won't be with the muladhara chakra, but she will be with Angaraka, whose very name implies latent and active heat. And, if the Vach Devi idea is right, she will be in league with Manjushri Dharmadhatu Lord of Speech, in fact the very "Lord of Speech" that we made the "Seventh" out of the "Six".


Astrology indicates whether to use Nila Shakti (Kali--Ten Mahavidyas) or Sri Shakti (Durga--Nine planets) on a per-planet basis. This is determined by the Moon. Moon is Maya Shakti, so a two-fold division based on that. So this is astrology suggesting whether the native is likely to benefit more from certain Mahavidyas or not--for instance you look at Mercury and it suggests to use Mercury's Nila, which is Blue or dark, Shakti, which is power--or Mercury's form of Durga.

Jupiter filters the thoughts that send impulses to the atma and the atma replies. The *real* or *legitimate* lord is Jupiter as He alone has the supreme intelligence and the *illegitimate* lord is the Moon. At any point of time, both Jupiter and Moon try their level best to influence the lagna (individual intelligence). The Moon shows the active conscious mind that is drawing various impulses from the interaction of the senses and sense organs and is passing this information with the filter of desire (what impulses it liked and what it considered as not so good and what are bad) to the lagna through the Arudha Lagna. Simultaneously, Jupiter, who knows everything having the memory of billions of years of existence of life on earth knows what impulse gives what action and finally what karmic results, advises the lagna through the Paka lagna.

The Lagna consults its own intelligence, own memory and own nature (Sun) and arrives at a decision. Most of the time the decision is not perfect as the Sun lacks the supreme goodness of Jupiter and has an element of 'ahamkara' associated with its intelligence.

From Arudha there is only Kali or Durga (no Lakshmi). The third option of Lakshmi is determined by Jupiter.

The sign of the ascendant's ruler is Paka Laghna. The rising sign influences the body; paka laghna influences likes and dislikes. Shiva interaction is determined by the ascendant; Vishnu by the paka laghna; Shakti by the Arudha Laghna. The Arudha is what is distinctly visible, it is that which catches the mind. It is one's internal decision-making, and how people see you and interact with you within the material world called Maya.

The Lagna is like the Sun, the Arudha lagna is like the Moon, and the Paka Lagna is like Jupiter. They are the three eyes; the Sun (right eye), Moon (left eye) and Jupiter (third eye). They are the three aspects purified with the mantra Hare Rama Krsna; Hare (Jupiter), Rama (Sun) and Krsna (Moon).

The basic rule for Arudha stems from the number of signs from the rising sign, and the sign of its ruler. If for example your ascendant sign is Taurus and Venus (ruler) is in the 3rd house, we would count three places from Venus. What do I mean by this? Using the occupied sign itself as the first place, then, you would count that many places from Venus, that means, the 5th house becomes your Arudha Lagna. There are more intricate rules for certain numerical combinations, or astrological aspects, but that's the basic.

Without getting into the intricacies, here we find the "clock hands" Jupiter--Moon and their influence on the native intelligence (Sun). It would give you a guess as to whether a given planet is more Durga (supportive) or more Kali (challenging, needing Maha Vidya), although I am not sure why a chart would be better than self-knowledge, except when one is under Maya, it can be hard to spot.

For reference purposes, the Asc-Laghna of the Kali Yug chart is about 5 degrees in Sagittarius, which I believe is close to Sagittarius A*. The Moon, Jupiter, and Venus are all within about three degrees at the beginning of Mesha-Aries, and these planets trine the Asc. Mercury is at the midnight position, I forget what that's called, opposite the Mid-heaven. Then Saturn in Aquarius, which it rules.

Sagittarius is ruled by Jupiter, so the chart's Paka Laghna (Vishnu influence) is Mesha-Aries. With a null house system, that gives Leo for Arudha Laghna (I think I posted it with some other house system). Leo would be Shakti Maya if correct. An expert might say to manipulate it for some reason.

Snatching a few "Buddhist-Hindu" equivalents according to Jeff Watt:

Chakrasamvara - Shiva
Hevajra - Indra
Kalkin Vidyadhara (Kalachakra) - Kalki Avatar (Vishnu)
Lokeshvara - Shiva, Vishnu, Ganapati, Ganesha
Manjushri - Skanda, Kumara, Karttikeya, Bhairava
Marichi - Ushas
Shri Devi - Chandika, Kali, Chamundi, Durga, Bhairavi
Uma (Lokeshvara Mahadeva) - Parvati
Vajrayogini - Chinnamasta, Varaha, Varahi

Indra holds a Vajra, common to several dhyanis; Amoghasiddhi uses the Double Vajra. Manjushri is our Kartikkeya, so I suppose he will not make a distinct appearance related to Mars, seeing as Manjushri is the central figure through all the planetary attributions. With the planets, you have them in one sense as the Planetary, so for example Mars "is" Angaraka, and then deities, generally, are the practice and methods of dealing with a planet's influence; Hevajra, Varahi, and so forth in this case. So Kartikkeya's pre-cosmic role could well have changed by Kali Yuga. Hevajra has multiple forms, Vajradhara being mostly equivalent to Shiva, so Indra will have to take multiple drubbings until he surfaces somewhere.

[shaberon]

Klisto-manas and Maha Sunya

Swayambhu Agni Abhimani + Svaha have Three Shaktis and Sons:

Iccha: Sarasvati & Pavamana, Vach Vajra, Amitabha Usana, Fixed Sacrificial Fire, Right-Hand Paranormal Fire of Watery Curds

Jnana: Lakshmi & Pavaka, Chitta Vajra, Akshobya, Atharvan Varuni, Fixed Watery Fire (Avabrhta)

Kriya: Gauri & Suchi, Kaya Vajra, Vairocana, Angiras Brihaspati Tara, Fixed Aerial Fire (Rta)

All three fires mean purity, purification.

It looks like when we got here, Tara when she is with Jupiter is Blue. We're used to Blue Sarasvati who now perhaps is White. Maybe Amitabha is stopping to be so Red and getting more Infinite. In Vach Vajra we find the presence of Dadhyan. An offering back to us by the Aswins. This is the entry level floor and so after Ganesh and the Gandharvas, we go with the Aswins.

Entry to Iccha is mantra, to Jnana is a fiery intersection under the Waters, and to Kriya the Forest with Brahma Jyotir Vasu. These must pass Samsya "Problem". Re-assembly of Samsya is the reborn Agni Vaisvanara of this plane, Maha Sunya. He is of Iccha: will or kama-manas in the human being, root impulse of muscular movement. Here purified to drive a type of motion in Fixed Space. Vairocana Atman relies on Gauri to drape Chinnamasta, melt Marici's pigs and come up anew as Lajja Gauri. Experienced as Abhisambodhis in Maha Sunya, the Anuttara of Nath and Vajrayana, with only the dimmest clue of the dark pavillion of the Sarva Sunya Dawn Void, Great Bear, and plane of Paramatman beyond. Jyotir Vasu and the Face are highest knowledge, Sarva Sunya simply Is.

Abhisambodhi occurs in this Maha Sunya trio of Formless Fire. We want to keep this awake and Expand it as Agni Vaisvanara and become Lordliness of the Hosts of the Face. And realize non-dual Watery Electric Fire and Aerial Solar Fire. This is Vajradhara. This space is not Akash but Prajna Akash, Formless Varuni and the Face itself. As Vaisvanara grows, it becomes Lord of Solar Fire, which makes the Perfect Face of Marici, which is the Perfect Image of Vajradhara.

Akshobya is Vishnu and winds up here paired with Lakshmi. He views Shiva's Infinite Light. Abhiman (Agni) can cover all meanings from conceit to true respect of the uncovered reality (or Abhi-Manas). Least lack of Rta and Tara leaves Jupiter and goes to the Moon; energy from the Drops goes back and returns them to their level as Moons as White takes on Red. So back to Klisto-manas.

Iccha--Sarasvati (Vach, Throat, Human Fire)

Jnana--Lakshmi (Heart--Vaidyuta placed in the Heart)

Kriya--Gauri, Tara (Yoni or Head--Higher Yoni)

For the time being, the Agni mantra indicates different centers and fires. We are trying to leave the body; triangle of solar plexus and lower centers must come up to the Higher Yoni.

We are not looking for a body of light that can move freely in space as we know it, but what could only be called a fiery breath that is fixed in space inconceivably. The only shaktis are Sarasvati Iccha: Lotus Family is Vach Vajra (Karma in Lotus), Lakshmi Jnana: Vajra Family is Chitta Vajra (Mahamudra in Vajra), and Gauri Kriya: Sun Family is Kaya Vajra (Jewel in Sun).

Atharvan--Varuni has been described as Agni Yoga. We went through all Voices through the sound of Vajra--Thunder--and now this Maha Sunya Vach is the Silence beyond unstruck sound of the Akash. We establish Vaisvanara and go this way. We have learned of Vajra Danda which does the former, and Apas Vajra, Vaidyuta, is Atharvan's Wisdom of Varuna. This needs to be the kind of Vajra we hold. Prithivi resists its attack.

Jaya Sita Ram is a seed mantra referring to Cool Forest, home of the Fixed Fire of Brahma Jyotir Vasu. From Sambhogakaya Union with Tara, we want her Dharmakaya Union, indicated by this, the Bell of the true face of the Sun.

Time dissolves into Non-Time; Atma Vidya or individual perception of Paramatman.

If so, Svaha reveals her Taurean Maya to expose Arundhati (Urja) with Vashishta of the Great Bear. In the Ramayana, Arundhati associates with Sita and Ram, Jaya Sita Ram. Sita is also the Tarim River (nerve) that Samsya loves.

The Guru rivalry at First War in Heaven was Sukra studying under Angirasa, who favored his own son Brihaspati (Angiras; Indra also favored him). Sukra, who has better skills, then went to Sage Gautama and obtained Mrita Sanjivani mantra (can raise the dead). Bhrigu is the husband of Kavya Mata and curses Vishnu and uses the mantra on her. This is the most important crux of the whole thing, so, naming conventions must reflect this. Then Tara left Jupiter for the Moon, i. e. descent into form.

War in Heaven, Vishnu's Curse, and Ashwins' Mead are probably the most intriguing mysteries we need to arrange the names for. The Puranas are almost useless to identify the various Agni names and roles. The Three Sons of Agni are the same in each, but the rest of it is over the place.

Angirasa--> Angiras Brihaspati and Pratyangira --> Atharvana Bhadrakali Narasimhi

Bhrigu close to Varuna--> Sukra who studies Gautama and gains Mrita-Sanjivani

Atharvan--> Fiery Curds (Dakshina)+ Aswins, and Watery Fire which appears to be the juncture and gate: Vadava Samvartaka, Mare's Mouth Cloud, Marut Gana of Durga's Retinue (stomach gate in the person). Atharvan + Varuni = Agni Yoga.

Havya Bhaga brings Saharaksa to the Fire by Friction rituals, which are followed by the bath of Varuni (union with Agni).

In the bath, Heavenly quintessence meets the offered antimony, and the voids dissolve. Antimony, Fire of Watery Earth on our plane, meets the Aswins who are Ocean Born. Passage by Mare's Mouth releases the earthiness and resolves to a sort of Cloud Fire or Sikhin Vaidyuta. Summoning Marut Gana still sounds like Wind Horse. Protected by Dakshina Agni and sounds internal. Apas Vajra.

Nectar of Tvastr is available from the Aswins. Tvastr is Purusha, the Celestial Formless Visvakarman. An Aditi, Kasyapa + Aditi. Also named Garhba Pati, Lord of the Womb. The Nectar of the Aswins, Madhu is Mead--Honey and Wine. The Bees of Kashi and Varuni--Brandy, Watery Fire. Tvastr does not get along well with Indra either.

The Asvins give a horse's head to Atharvan's son Dadhyanc (Curds Ward), who then proclaims the location of the mead (madhu) of Tvastr. The Ashwins are Ushana's brothers, or else, Tvastr--> Saranyu --> Ashwins, or Tvastr--> Samjna Perception --> Aswins, or Tvastr's sons when he took the form of a woman (Vadava) and married Savitri. Importantly, they obtain Madhu Vidya from Fire of Watery Curds. Further along, they are called Ocean-born (abdhi-jau), Sons-of-the-submarine-fire (vadabeyau), Wreathed-with lotuses (pusbara-srajau). Both, Wondrous Dasra and Without Untruth Nasatya, are consorts of the sun's daughter. Tvastr makes Soma and Indra's Vajra. Indra did not like the low-born Aswins.

In any case, that should bring us to a new level or Udumbara Forest with Brahma Jyotir Vasu. Rtudhama will be Indra at the time of the 12th Manu. Udumbara is either Fig Grove, or the rarest flower in the world, about a millimeter long and blooming once in 3,000 years. The other front Fixed Dhisnis:

King Pravahana (a ship or carrying away), son of Jivala in Brihadaranyaka, speaks of Five Fires on the soul's northward and southward journeys. He explains how the Waters came to be possessed of a human voice and form. Soma fire offering enters one to heaven. There, the gods who are really the vital force of the practitioner, offer two oblations into the fire of heaven. This Fire of Heaven is lit by the Sun which is its fuel. The day is its flame and its smoke is the rays. The four quarters are its cinders, a pacified state. The intermediate quarters are its sparks. From the oblation is created a subtle body in the lunar sphere called King Moon.

King Moon is offered to the sacrificial fire of Parjanya the rain god. Clouds are its smoke and lightning is its flame. Thunder. Out of King Moon is produced rain that falls on earth. Fire of this world has earth for its fuel and fire for smoke. Its flame is the night, its own shadow. Pacified moon its its cinder; stars are its sparks.

This makes food for the mouth, fourth sacrificial fire. Fifth sacrificial fire is the woman, to whom the seed of the man is offered. Waters acquire human form.

A soul that dies on the northward path sees where we're going: to the flame deity, the deity of the Day, deity of moon's waxing fortnight, six deities when sun travels northwards, to the deity of the world of gods, then to the Sun, then to the Lightning. When in the lightning, Hiranyagarbha will send a messenger to take you to his realm. Souls that slip south off the waning moon will be eaten by devas who enjoy them like Soma.

King Anidhra (descendant of Agni, king of Jambudvipa, also, coming from agnidh, the priest who kindles the fires): mated with an Apsara for many thousands of years.

Vibhu was a son of Angiras whose name more or less is Vishnu.

Ajaikapat is another son of Tvastr and a Fixed Sacrificial Fire.

All the sons of Samsya fire are fixed: six outer, three internal. The internals therefor seem to be related to external pairs. These are fixed in the temple for Soma sacrifice.

Three Dhisnis in front and then the rest. Samrat is in the second Soma fire and is eightfold. All sons of Samsya, son of Pavamana. Beneath is is the second Prasad fire. Looking at this, Terrestrial and Watery Fire are both fixed in the stomach. Perhaps using Wind Horse to become Marut Gana flips this up to Higher Yoni and access to Aerial Flame, which may not be fixed in the stomach.

Fixed in the body are Garhapata or Jatharagni (stomach): Usana: Fixed Garhapatya Terrestrial Fire. Aijakapat. The outer fire is called Aijakapada or Saiamikhiya. Secondarily, Ahirbudhnya also called Anuddesya. Presence of son of Tvastr and also Dadhyan son of Atharvan. I am thinking this relates to Pravahana.

Jnana or Dakshinagni (heart): Atharvan: Fixed Watery Fire, (Pravahana or Agnidhra). The outer fire is Samradagni also caled Krsanu. Secondarily, Parsad, Parjanya, or Samuhya. Takes the preliminary components and via the bath, unites with Agni. Activates Lakshmi or the bringer of Wisdom for this level, clearly designated by Buddha. Seems to correspond to Agnidhra.

Ahvaniya or Darshanagni (face, for invocation): Bhrihaspati: Fixed Rtudhama Aerial Fire, Tara's first husband Brihaspati, Angirasa son of Angiras; given as Rtu or Vibhu. Brahma jyoti fire also called Vasudhama. Secondarily, Samitra, also called Havyasuda or Assamrjjaya. Invoked by Pra Tadvoce Nabhah and other mantras. Is the Wisdom or achievement of the unified Dadhyan--Lakshmi--Varuni--Agni. The name Angiras has been said to be suspiciously close to Angaraka, or Mars of Fiery nature.

Matsya adds Svarjyoti or Sata-dhama.

Lower than these are the manifold lesser fires of the seven rayed manifestation. Vahnis and the rest where it seems that from gaining Saharaksa by Havya Bhaga, we are done and go to the inner gates. Saharaksa is (forest) fire for offering to Rakshashas. Saha is "together", as in sahaja or co-natal joy. So this inculcates Rakshashas--either Atlantean giants, or our raksa (feminine) protectors. Rakhi or Raksha Bandhan popular in India. It is said that Rakshasas were created from the breath of Brahma, when he was asleep at the end of the Satya Yuga. As soon as they were created, they were so filled with bloodlust that they started eating Brahma himself. Brahma shouted "Rakshama!" (Sanskrit for "protect me!") and Lord Vishnu came to his aid, banishing to Earth all Rakshasas (thus named after Brahma's cry for help). So despite the myriads of permutation, Rakshasha in its essence is Raksa.

Saharaksa unites all the Pancha Raksa, Dharmapalas and so forth, which we have been using individually. In Maha Sunya, there isn't anything to protect or have a wrathful reflex to.

HPB explains the cosmic trinity related to Vayu--Air: Agni, whose place is on Earth. Vayu (Indra), placed in the Air. And Surya, whose place is in the Air. In man, these become Kama, Kama-manas, and Manas. Sounds like the same thing: Fire by Friction invokes and unites to Watery Fire, in order to witness or experience the Sun or Aerial Flame. Kama points up, Kama-manas ceases its pattern of activity, and pure Manas is wedded to Buddhi.

The 33 "devas" or gods of Vedic-Hindu mythology were made of 12 adityas and 11 maruttas as well as eight vasus and two ashwins, not all born of the same mother, but everyone traced to the same father, Kashyapa.

Vadava is Marut Gana. Vadavagni is Mare Fire. Vadava Mukha is oceanic fire; Valabha means nothing on its own, but means Ocean Fire when written Valabha Mukha.

Fortunately, Buddha already went this way too, and streamlines what we are doing. He says a few "outer homas" are allright, but what we need to do is the "Inner Homa".

Vairochana Tantra ch. 29 vaguely mentions descent of Agni: Abhimanin was Swayambhu. Pavaka the first mundane fire, parent of asura fire. Pavamana parent of pitri fire, Suchi of deva fire. Pavamana's son Mangala for women's "parting of the hair" in late pregnancy. Maruta (Wind Fire) at the time of entering the womb. They say you have to know all the agni natures to do homa, and don't give them; suggests forty-four sons of Brahma. Then Buddha truncates all these (Forty-nine Fires) to twelve. And just uses one for inner homa.

Sunyata destroys the skandhas, dissipates sense objects, turns off the issuance of vijnanas, bodhichitta which stopped them is stopped by non-issuing prajna. Prajna abiding in avikalpa is the inner homa. One stops the "fire wind" (Maruts) by restraining prana and ayama; the burnt offering of skandhas "burns thought immobile" (aninjya). Pavaka the first born is usually purifying, whereas Pavamana is blowing, Marut Fire, first light in darkness, womb fire is Asitarcis: black flame. The inner homa (free from karma and ayus) is taking the three, self, fuel, fire, in voidness. Is Deity Yoga. Uses just the first fire, gold Mahendra, Jnanagni, completer of wisdom. Mahendra means earth and yellow.

Mahendra is Great Indra, one of the holy mountains, place of Apsaras, represented by a cremation ground called Attattahasa, in Vajravarahi's cycle where you make her a dwelling place inside the cemeteries. It is related to Ghana or thick clouds, citta vajra monuments, and the serpent Mahapadma, protected by Ishana. A place with a swayambhu linga presided by Mahavrata (Great Observance), also kapalavrata, skull observance or lokatitavrata beyond the world: full assimilation to Bhairava. Performance of the vow leads one to Gauri. Mahendra "conqueror of the world", Asoka's son that spread Buddhism to Ceylon.

So we get a Fire that isn't in the Fires of Agni, but we find it does full assimilation of Bhairava and leads to Gauri. That sounds an awful lot like what we already came up with. And what he means is Jnanagni, completer of wisdom. Bhagavad Gita 4.37 mentions this, saying it burns karma. We cannot connect the name, except that Lakshmi came up as Jnana Shakti, so it would be her Fire, Pavaka, Watery, in the Heart, which is Agni Yoga.

So the Inner Homa is Agni Yoga, with Varuni. As Watery Fire completes your wisdom, you, the fire priest, becomes master of Solar Fire, Brihaspati, with Tara glued to you. This is formless and mental; by no means can we do much with the form of the Sun.

Atharvan's Wisdom is Apas Vajra. I must withhold the Formless Architect of the Cosmos from a single one of my kleshas. Otherwise it will shoot lightning and drop me out through the thunders. If I remain, I come to hold the lightning myself, Vajradhara.

Mantra and Vajra training impels the first two voids and the thing I face lastly in Maha Sunya is: Kriya: Gauri & Suchi, Kaya Vajra, Vairocana, Angiras Brihaspati Tara, Fixed Aerial Fire (Rta). This is pre-Narasimhi and I have to keep White Tara on Jupiter. As full body of Kaya Vajra, maybe this is why Jupiter Blue goes to the physical plane on the last color chart. Within the Solar Fire should be Artha Prabhasvara. Lord of the Face training with Marici makes the most sense now. It is easy to flinch and fall. Very intense.

Havya Fire Vahana is gained on Saharaksa. The disciple and terrestrial antimony offering through the gate Mare's Mouth (source and drinker signed by smoke and thunder). Vaisvanara is the best name for our vehicle generated from Fire by Friction.

Buddha is awakened; Agni is awakened at dawn.

Agni is us on Earth doing it as Vaisvanara.

In Maha Sunya, we are going to observe the point of removal of souls going to Moksha or Nirvana:

Vaidyuta, Samvatsara, Varuna, Vishnu Amanava (Not Human) and a few others, escort Moktis to Paramapada; the way is Deva Yana; this from the Visishtadvaita, or most anthropomorphic creed. The same from Brihadaranyaka: from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning, Manasa comes near them, and leads them to the worlds of the (conditioned) Brahman.

Bhrigu says Manasa is Unmanifest and produced Mahat, and is Ananta. Atharvas Isopanisad calls Atma, Vaidyuta, because Atmatattva causes all ignorant bodies to be revealed in the darkness of ignorance as non-existent apart from Atma. It places Vaidyuta in the same level as Eka, Tara, Parabrahm, Ananta, etc.



"To fair goals travel Two unlike in semblance: each in succession nourishes an infant.
One bears a Godlike Babe of golden colour; bright and fair-shining, is he with the other.
Tvaṣṭar's ten daughters, vigilant and youthful, produced this Infant borne to sundry quarters.
They bear around him whose long flames are pointed, fulgent among mankind with native splendour.
Three several places of his birth they honour, in mid-air, in the heaven, and in the waters.
Governing in the east of earthly regions, the seasons hath he stablished in their order.
Who of you knows this secret One? The Infant by his own nature hath brought forth his Mothers.
The germ of many, from the waters' bosom he goes forth, wise and great, of Godlike nature.
Visible, fair, he grows in native brightness uplifted in the lap of waving waters.
When he was born both Tvaṣṭar's worlds were frightened: they turn to him and reverence the Lion. (RV 1.95.1-5)"

Three fires say, ultimate meaning is in the sun, the moon, the lightning; Upakosala says not in the three, but in the image of the person reflected in the eye.

Rama performs a special non-fatal horse sacrifice which finds his twins, named after Kusha grass. Sita had been with Sage Valmiki as their guardian. Sita still refuses Rama and enters the earth. She just wanted to see they were safe with their father.

Valmiki is Adi Kavi, first poet, author of Ramayana, Adi Kavya, the first epic poem.

Valmiki was born as Agni Sharma to a Brahmin named Pracheta (also known as Sumali) of Bhrigu gotra. It is also said his name was Ratnakara. He got lost as a child and grew up with a hunter. Became like Yama to the forest creatures. He got married, had too large of a family, and took to robbery. Killed people. Then he heard Narada coming with the veena and threatened him. Narada converted him.

Moved by Narada's words, Agni Sharma began to perform penance and chanted the word "Mara" which meant "kill". As he performed his penance for several years, the word became "Rama", the name of Lord Vishnu. Huge anthills formed around Agni Sharma and this earned him the name of Valmiki. Agni Sharma, rechristened as Valmiki, learnt the scriptures from Narada and became the foremost of ascetics, revered by everyone.

He then was going to bathe in the Ganges, remarking on clear water and seeing cranes mating. One bird is killed by an arrow, and he composed the first sloka in Sanskrit literature. So guardian of the Aswins perhaps, and Kavya Vahan. Bhrigu gotra is that of Gautama and Venus. Close to Varuna; the ritual bath.

Cool Forest of Brahma Jyotir Vasu. Adi Buddha Swayambhunath Brahma Jyotir Rupa. Sita who may have been carrying the Aswins. Fixed Fire of the stomach must blaze in Vajra Danda and keep Jewel (Kundalini) merged into Sun (Rama). Then maybe we will experience Sikhin and Apas Vajra.


Jathara Agni (Ocean Fire, in the stomach without glow, is heat) --> Manyuman (Vidya or Vidvan Agni, Brhangiras, Lord of Living Creatures, Mrtyu--Ketu--Death) --> Samvartaka the pralaya cloud fire (destruction by rain)--> Saharaksa (Havya Bhaga)

Hanuman's etymology is guesswork and I am not sure if Manyuman is right; Hanuman, a marut, is the messenger of Rama. Manyuman appears to be a mis-pronunciation of a name of Ketu.

Jambavan the Great Bear, circled Vamana seven times at the churning. He witnessed Kurma, Vamana, Rama, Krishna, so probably has seen more avatars than anyone.


Yudhisthira's weapon "seemed to blaze like Samvartaka-fire and was as fierce as a rite performed according to the Atharvan of Agnirasa. Created by Tvashtri (the
celestial artificer) for the use of Ishana, it was a consumer of the
life-breaths and the bodies of all foes. It was capable of destroying by
its force the Earth and the welkin and all the receptacles of water and
creatures of every kind."

Ocean Mare's Mouth, Vadava, also refers to Marut Gana or Lord of the Hosts of Maruts (Durga's retinue). Vadava Mukha is Vadava Agni, Samvartaka (Cloud or Destruction by rain), Samudra Vasi (Ocean Dwelling) and suggests Vashishtha. Any name is father of Saharaksa. Saharaksa's mantras are called Havya Bhaga. His name may be Saha, Chiliocosm, Raksa, Protector. Ava can be sound, and diminishing; but the compound Avabhrta simply seems to be ritual ablution, i. e. the purifying bath. Pavaka and Varuna are the objects of the bath, last item in the overall program before dissolution.

Gandharvas of Pururavas were one line of fire priests besides atharvas. Atharvan is also called "Vital air". Brihad, speech, Brihas-pati, lord of speech.

From Ocean Fire, Ghorasamvartaka is produced by friction and consumes all beings (Matsya P.). So another son of Ocean Fire is Saharaksa.

Bhrigu is considered close to Varuna (adopted). Atharvan--sacrifice, Bhrigu--skill.

Sikhin is used in Linga Purana and is a Heroic Buddha. See Karandavyuha for Historical Buddhas and explanation of Avalokiteshvara's forms (buzzing bees of Kashi).

Sikhin Vaidyuta as Fire of Lightning there.

Brahmanda P. :

"Sikhin (i.e. Ketu) who is full of darkness, who is
the sun of Mrtyu, who causes the annihilation and decline of
the subjects and who is a mighty planet that destroys every-
thing, was born in the constellation of Aslesa. " --Ketu is first among meteors (emanations of Agni). Gives Arani as mother of three sons. Mrtyu is death. Ketu is also called Dhum.

Kavya-vahana pertains to Devas, Water or Lightning Havya-vahana to Pitrs (Vaidyuta), Saharaksa belongs to Asuras. Bharata Vaisvanara as the intermediary. Different from Vayu P. in this book. Roughly, Fire by Friction is not Ocean Born, but it is terrestrial and also has three sons. Solar Fire is ocean born--i. e., Aerial Flame mixes with Watery Fire. Only the Vaidyut is said to be ocean born and terrestrial. Shaktis twist and blend to make seven. Agni Yoga is about holding them to three.

I am not sure what Edhiti is; Rig Veda 10.173 is "a tvaharsam antar edhi dhruvas", pole star here meaning "steadfast"; hymn for the enthronement of kings.

"Formerly the fire Edhiti was gathered by Atharvan
in the ocean Puskara.' Hence that secular fire is Atharvana.
Darpaha is remembered as the son of Atharvan. Bhrgu was
born as Atharvan and Fire is remembered as Atharvana (son
of Atharvan). Hence the secular fire is considered Dadhyah
the son of Atharvana.

11. Pavamana, the son of Atharvan, is remembered by
the wise as one that should be generated by churning. It should
be known as Garhapatya fire. His two sons are remembered
as follows :

12. (They are Sarhsya and Suka* (sukra in Va. P. 9-11)
Sarhsya is Ahavanlya fire who is remembered as Havyavahana.
The second son is Suka (sukra in Va. P.) and he is said
to be the fire that is gathered and carried. "

Vaidyuta =The Guria range, south of lake Manasasarovar; the Sarayu is said to rise in this mountain. Dardura =The Nilgiri hills. Krsnagiri = The Karakorum mountain, Mus-tagh. (Lands of manifested sons). The sub-continent of Kaiika is named Vaidyuta and that of Mahisa is Manasa. Vaidyuta only goes to the fifth Tala with Vairocana and Agni Jiva; Rasa Tala has Mahisa, and the last one (Patala) has Bali.

At the beginning of the world he saw the fire
supported by the Earth and Water. The lord encased it for the
purpose of light and divided it into three parts. The fire that
is sanctifying in this world is called the Parthiva (Terrestrial
fire).

11. That which blazes in the sun is remembered as Suci
(pure). Abja (born of water) should be known as Vaidyut

(Lightning etc.) I shall recount their characteristics.

12. The fires born of water are three, viz. : Vaidyut
(Lightning) Jdthara (gastric) and Saura (Solar). It is on
account of this, that the sun blazes in the heaven after drinking
water by means of his rays.

13. The (fire) Vdrsya (originating from Varsa or rain)
contained in lightening, does not become cool by means of
water. The fire that abides within the stomach of human beings
does not become cool by means ofwater.

14. Hence, the solar fire, the Vaidyuta fire and the
gastric fire are fires that have water for their fuel.

Some among the waters are considered Tejas (fiery splen-
dour) and some are seen as having water for their fuel.

15. The Nirmathya fire (i.e. the fire produced by churn-
ing or friction) has wood for its fuel. That fire is brought under
control by means of water.

The Pavamana fire (sanctifying fire) has sparks and fiames
and the gastric fire is remembered as devoid of lustre.

16. (The same is the case with) the fire without heat
that is in the zone (of the sun). It is white and it illuminates.

When the sun sets along with its rays (i.e. withdrawing
all the rays), the solar lustre enters fire during night. Hence it
glows from far off.

17-18. The heat of the fire, of the terrestrial fire, enters
the sun as it rises with its rays. Hence the fire blazes.

23. The sun that blazes imbibing water by means of his
rays, is remembered as the divine Suci (pure) fire that is com-
bined with the terrestrial fire.

24-27. This fire Suci has a thousand feet (rays). It
resembles one holding a pot. With a thousand JVddTs (vein-
like rays) spread all round, it takes up the waters of the rivers,
oceans, wells, canals etc. both blowing and stationary.

Its thousand rays exude cold showers, snowfall as well as
hot ones. Among them, four hundred veins have variegated
forms and they shower (rain).

Parthiva Terrestrial Fire is sanctifying in this world. Conjuring Agni from Ram (Hrum), you unite three fires: stomach, bindu, terrestrial. Place into fire the consciousness of Vahni: Om Hrum, before the consciousness of Vahni I bow! Terrestrial in this sense means ritual fire (Ahavaniya, presence of Samsya). Puskarodadhi, Earth Fire made by Atharvan, is the Dakshina (ancestors') fire. It is also an ocean, twice the size of continent Puskara. Vayu gives Atharvan that churned the water as terrestrial fire. Indra says he slew Dadhyan; Satapatha-brahmana explains him as speech (RV VI 14-16).

Ashwins must be invoked by Pravargya prior to Soma Ritual. Dadhi "curds" + anc "ward". Milk from luminous cows becomes fixed as curd in the mind; grain fixes light in the physical grain. Milk, curds, grain--Soma. The Ashwins, "the effective Powers of the Ananda which proceed out of the Truth-Consciousness and which manifesting variously in all the three worlds maintain man in his journey", delight in the mind fixed with luminosity and take it to the next level, using one's vitality, perfuming the prana. Ashwins are password or pass-key when higher orders need to take charge of the Path. Dadhikrava (Curds--Horse) is the result that can understand the word; note Dadhyan's original horse head disguise. Ashwins may be called inseperable Jnana and Iccha. Honey ("creative spirit" or Purusha) is the whole point and makes bhoga possible. Dadhyan, teacher of mystic science, whose bones became Indra's vajra. (Lights on the Upanishads, Rig Veda, Satapatha Brahmana)

Dadhikravair as an epithet of Asva, and means the activity of the rays (asva) carrying light and heat with them. This epithet also applies to the animal horse who runs carrying the rider on his back. May end in -kra or -kravan; invoked first before Ushas, Aswins, Agni.

Gold fire is sacred to Brihaspati; red or smoky to Varuna.

Vishnu Purana:

Vashishta father of all Rishis had Sukra as his seventh son.
Atri and Anasuya have Dattatreya.
Marichi and Sambhuti have Vairajas, Svaraga, Kashyapa.

Bhrigu and Khyati have Lakshmi, Dhatri, and Vidhatri. Khyati seems to have the same role or is the same as Kavya Mata--Ushana. The resultant curse of Vishnu to incarnate, then Rama abandond Sita pregnant with twins, possibly Aswins.

Bhrihaspati--Vyasa son of Angiras.

Vikedi mother of Lohitarchis (Angaraka), names the Sun and Sanjna as the
parents of Sauri (Sani), and calls Sikhin (Ketu) son of Mrityu.

Fire by Friction in the Secret Doctrine is the occult Marriage. Pavamana is the father of Saharaksa, fire of the Asuras. In the fire of Humas, Agni Visvanara dies while carrying offerings to the gods. Then the son of Atharvan (Angirasa) Churns the Cloud to produce the fire Puskarodadhi--Atharva Alaukika Agni or Dakshina Agni--by non-rubbing or without friction. Angirasa with Pratyangira brings forth Narasimhi who was nameless at the time. She originally takes Pratyangira. Angira "attacking", Prati "reverse". Adi shakti grants her the defensive boon of invincibility to all, including Adi shakti. Her second boon is invincibility (or un-stoppability) in any attack she commits. Atharvana Bhadrakali names Naraismhi as controlling Atharva Veda and Kali (or Durga's Mother).

Solar Fire has Mahish Asura, who is killed by Durga. The Durga powers we use are the Sister or Subterranean class, Vajra Electric Fire, while purifying our Human Fire to rejoin Venus via Amrita. Formation of the Trinity or three Vajra Dhyanis.

In Vishnu Purana, the Three-in-One have forty-five offspring, these are the forty-nine fires. Without naming them all, we see it's not really 7 x 7 Rays crossed Planes, but more of a Maha Sunya over Sambhogakaya and Nirmanakaya.

More notes, or go to Agni Yoga next post #263:


In the Agni Purana, there are fifty-one maruts. The children of Agni are given separately, not numbered. They include the agnishvatta, “tasted by the funeral fire”, themselves without fire, and the barhisada, with fire. In Theosophical writings the Agnishvattas are one of two classes of Pitris, the other one being the Barhishads. The Agnishwatta, are represented in the exoteric allegory as Grihasta (Brahman-householders) who, in their past births in other Manvantaras, having failed to maintain their domestic fires and to offer burnt sacrifices, have lost every right to have oblations with fire presented to them. Whereas the Barhishad, being Brahmins who have kept up their household sacred fires, are thus honoured to this day. Thence the Agnishwatta are represented as devoid of, and the Barhishad as possessed of, fires.

But esoteric philosophy explains the original qualifications as being due to the difference between the natures of the two classes: the Agnishwatta Pitris are devoid of fire (i.e., of creative passion), because too divine and pure; whereas the Barhishad, being the lunar spirits more closely connected with Earth, became the creative Elohim of form, or the Adam of dust. Manasa Dhyânis are the highest Pitris in the Purânas; the Agnishwatthas, or Solar Ancestors of Man, those who made of Man a rational being, by incarnating in the senseless forms of semi-ethereal flesh of the men of the third race. The Agnishwatta, devoid of the grosser creative fire, hence unable to create physical man, having no double, or astral body, to project, since they were without any form, are shown in exoteric allegories as Yogis, Kumaras (chaste youths), who became “rebels,” Asuras, fighting and opposing gods, etc., etc. Yet it is they alone who could complete man, i.e., make of him a self-conscious, almost a divine being—a god on Earth. There are seven classes of Pitris, three incorporeal and four corporeal; and two kinds, the Agnishwatta and the Barhishad. And we may add that, as there are two kinds of Pitris, so there is a double and a triple set of Barhishad and Agnishwatta.

The esoteric name of the agnishvattas is, literally, the ‘Lords’ (Nath) of ‘persevering ceaseless devotion’ (pranidhana).

Svaha represents the star Zeta Tauri, which is the tip of one of the horns of Taurus. Svaha was desperately in love with the god of fire, Agni. Unfortunately, Agni was infatuated with the seven Krttika, who were married to the seven Rishis of the Bear. Svaha then disguised herself as the Krttika and conquered Agni's love. Six times, Svaha made love to Agni, who believed that he had conquered the attractive wives of the seven Rishis. Svaha could mimic only six of the Krttika since the seventh sister, Arundhati, was too devoted to her husband to be imitated. After a while, Svaha gave birth to a child that she named Skanda. With his birth, rumors began to spread that six of the Rishis' wives were his mother. The seven Rishis divorced their wives. Arundhati was the only one that remained with her husband as the star Alcor. The other six Krttika went away to become the Pleiades.

So Skanda--Mars is really the son of Aerial Flame in Maha Sunya acting as Six Bear Shaktis, with the Seventh fully veiled or uninvolved. I think this explains both why we have Mars detached from his mother as a Fiery Veil pursuing a secret shakti in a hexagram under Varahi, and why the role of Taurus is stamped as a time reference for the Fixed Cross. It also suggests an interaction of electric fire and Varuni.

We will have a bit more information, and conclude with Agni mantras and subtle teachings of the three voids.

Sikhin (Peacock--Ketu) Vaidyuta appears to be a special case of lightning related to Varuni and Atharvan in the (purified) Human fire:

Their first son was Pavaka, fire from water (Abgharba, worshipped with Varuna) or lightning (also Daksinagni or Vaidyuta). His descendant fire is Saha raksa, fire of the asuras. Pavaka just means brilliant. Vaidyuta is lightning, but it would have to be called Sikhin-Vaidyuta to be fire of lightning. Sikhin on its own can be peacock or Ketu. From Pavaka, the fetus of waters, come Avabhrtha, Hrcchaya (in the heart, digestion), Jathara (gastric, in the belly), Manyuman (lord of living beings), Samvartaka (consumes ocean's waters), Saharaksa, Ksama (burns human habitations), then Kravyid (consumes the dead).

They had Suchi or Saura/Surya (Ahavaniya, drinker of waters), which is solar fire (Ayus, 2nd principle of ether); his descendant fire is Havya vahana, fire of the devas. From Suchi, son of the sun, come Ayus (in the animal), down to Rukmavan (in gold, jewels, shinys).

And they had Pavamana (Garhapatya), fire from churning the Arani, or friction. Arani is sticks from the Bodhi Tree. His descendant fire is Kavya vahana, fire of the pitris. Pavamana, itself, means "purified"; also a name of Soma. This descent includes Sukra-Venus and Samsya, the Ahavaniya fire; Samsya means "problem"; he "loved sixteen rivers", from Sita in the Tarim to south India; he put himself into sixteen pieces into dhisnis, which move about in the sky (caused to move by Krittikas). Dhisni means "altar"; Dhisnis are "nadi wives"; the mother is Dhisni or Dhisana, sons Nadiputras. So these enter the nerves, nadis, symbolized by rivers geographically.

Sometimes considered the father of Agni, Atharvan is the terrestrial fire (in the ocean), Bhrgu, and churned amrita in puskara (the waters); from him come Dadhyan (earth or matter, worldly fire) and Angiras. Bhrgu also fathered Sukra-Venus.


Agni Yoga continues in post 263 past these notes.

The Vyaya, later the Brahmanda, Purana ("Suta says") states the fires to be forty-nine. Almost identical to Vayu, and defines Pitris as agnishivattas and barhisads. Although the pitris are a separate list, being time and the seasons, "It is Samvatsara (the year) that is considered and remembered as Prajapati. Agni, the son of Samvatsara, is called rta by scholars. Since they are born of Rta, they are called Rtus. Artavas are fathers and the Rtus are grandfathers. When they come together, the subjects of the Prajapati are born. " That's circular; the pitris are born from Agni, so they must be the fires.

"Dharani (the wife of Meru) is remembered as the mental daughter of Barhisads."

The descent of Ayus (Suci) includes Mahisa (Mahishasura), Adbhuta (one element) and Vasu (multiple elements).

Those fragments tell us a few things. Who ever told you that "electric fire" was "fire of water"? Or that Venus and Mahishasura are in there, and what they are (pitris). They are in the "fire by friction" which is "purified".

As fragmented as that is, these are the forty-nine fires which occupy the Lokas and Atalas. Each Loka-Atala has seven states or tattvas ("for which there is no definite name"). Their groups are tanmatras (inner and outer senses), bhutas (elements), jnanindriyas (sense organs), and karmindriyas (organs of action). Elements have a regular order, but fire pervades them all.

HPB's explanation of the forty-nine seems a bit strange to me, because it does not appear to use the seven divisions, but five like the exoteric format. This actually has a reason in practice: "Esoterically, Buddhi reaches perception only through the Higher Manas, so only the twenty are reckoned in the esoteric classification". So Buddhi and Atma perceive only through Manas. This contrasts some exoteric formats which add Buddhi due to the notion it perceives; or say a "definition of buddhi kosha" = perception; that's not directly true. I agree that it's not active across all the lower principles.

"Each group has a positive and negative of each of its members, and the positive and negative sets each have a "subjective" state. This makes 48 "cognitions of Buddhi". Maya includes them all as the 49th fire. Once that you have reached the cognition of Mâyâ, you are an Adept."

Brahmanda Purana may be the best version.

The actual Agni Purana is quite unusual. It has few stories, and most of what it has is summarized. It is mostly filled with ritual, and teaches the meaning of Vedas and Upanishads. This was one of the later Puranas, so it presumes familiarity with older material, and repeats it less than it explains it. It contains astrology and all other subjects, and teaches Adwaita. It says it was written in the Ishan Kalpa. It places Varaha avatar third.

In one version, Rudra is said to be Agni and the forty-nine maruts are the fires (usually airs). Agni called Rudra has forty-nine Maruts with Diti. Indra sliced her womb seven times seven times, so she would not be pregnant a hundred years. Four times seven of these gain liberation each manvantara, to be replaced by other persons born as such in the next.

In the Vishnu Purana, Agni's descendants are fory-nine, but nothing is said about them.

The only full account of them appears to be in the Vayu Purana. This one is the opposite of Agni Purana: being possibly the oldest one. It has a close relation to Shiva Purana.

Even so, it is unclear who or what all of them are supposed to be. Some names are omitted.

To summarize:

5 positive + 5 negative Tanmâtras + 2 subjective.
5 positive + 5 negative Bhûtas + 2 subjective.
5 positive + 5 negative Jñânendriyas + 2 subjective.
5 positive + 5 negative Karmendriyas + 2 subjective.
======= ================== =========
20 positive + 20 negative + 8 aubjective

20 + 20 + 8 + Mâyâ = 49.

These are forty-nine states of consciousness which can occur in fourteen worlds. Hatha Yoga can only open the rupa worlds or the four lowest. The infernals actually get worse as they increase, opposite of the divine lokas.

1. Bhûrloka, the earth
2 Bhuvarloka, space between the earth and sun (Munis).
3. Svarloka, the space between the sun and the polestar (Yogis)
4. Maharloka, the space between the earth and the uttermost limit of the solar system. "Spaces" denote the special magnetic currents, the planes of substance and the degrees of approach that the consciousness of the Yogi or Chela makes towards assimilation with the inhabitants of the Lokas
5. Janarloka, beyond the solar system, the abode of the Kumâras who do not belong to this plane.
6. Taparloka, still beyond the Mahâtmic region; the dwelling of the Vairâja deities.
7. Satyaloka, the abode of the Nirvanîs.

She kept the tantric "loka" terms at face value, and for some reason, stripped the Adwaita terms to make "talas" the infernal region. Their original meaning was states of consciousness, from high to low:

"A-Tala: no place. The Âtmic or Auric state or locality. It radiates directly from the periodical manifestation in ABSOLUTENESS, and is the first something in the Universe. Its correspondence in Kosmos is the hierarchy of non-substantial primordial beings, in a place which is no state. This hierarchy contains the primordial plane, all that was, is, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply fatality, kismet: the latter is contrary to all the teachings of Occultism. Here are the hierarchies of the Dhyâni-Buddhas. Their state is that of Para-Samâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity. Auric, Âtmic, Alayic, sense of taste. One of full potentiality, but not of activity.

Vi-Tala: some change for the better. This “better” is from the point of view of matter, in that more matter enters into it, i.e., matter becomes more differentiated. This is an ancient occult term. Here are the hierarchies of the celestial Buddhas or Bodhisattwas, who are said to emanate from the seven Dhyâni-Buddhas. It is related on earth to Samâdhi, to the Buddhic consciousness in man. No Adept, save one, can be higher than this and live: if he passes into the Âtmic or Dharmakâya state (Alaya) he can return to earth no more. These two states are purely hyper-metaphysical. Buddhic; the sense of being one with the Universe, the impossibility of imaging oneself apart from it. [A student here asked H.P.B. why the term Alayic should be given to the Âtmic instead of to the Buddhic state. ANS.––These classifications are not hard and fast divisions. A term may change places accordingly as the classification is exoteric, esoteric, or practical. As the student advances, he should endeavour to bring all things down to States of Consciousness. Buddhi is one and indivisible. It is a feeling within, absolutely inexpressible in words. All classification breaks down in an attempt to explain it.]

Su-Tala: good, excellent place. A differentiated state corresponding on earth with the Higher Manas, and therefore with Śabda (Sound), the Logos, our Higher Ego; and also to the Mânushya-Buddha state, like that of Gautama on earth. This is the third stage of Samâdhi (which is septenary). Here belong the hierarchies of the Kumâras––the Agnishwâttas, etc. Śabdic, sense of hearing.

Kara-Tala: something that can be grasped or touched (from Kara, a hand): i.e., the state in which matter becomes tangible. A state that corresponds with Sparsha (touch) and to the hierarchies of ethereal semi-objective Dhyâni Chohans of the astral nature of the Mânasa-Manas––or the pure Ray of Manas, that is, of the Lower Manas before it is mixed with Kâma (as in the young child). They are called Sparsha-Devas, the Devas endowed with touch. (These hierarchies are progressive; the first have one sense; the second two, and so on to seven, each containing all the senses potentially but not yet developed. Sparsha would be better rendered by affinity, contact). Sparshic, sense of touch.

Rasâ-Tala: place of taste: a place that can be sensed by one of the organs of sense. (Rasâtala is a blind within a blind, for Rasa, taste, belongs to the next Tala). This state corresponds to the hierarchies of Rupa or Sight Devas, possessed of three senses––sight, hearing and touch. These are Kâma-Mânasic entities, and the highest elementals. With the Rosicrucians, the Sylphs and Undines. It corresponds on earth with an artificial state of consciousness, such as that produced by hypnotism and drugs (morphine, etc.). Rûpatala.––The state of feeling oneself a body and perceiving it (rûpa––form).

Mahâ-Tala: exoterically, great place. But esoterically, a place including all others; subjectively and potentially including all preceding it. The state corresponding to the hierarchies of Rasa or Taste Devas, and including a state of consciousness embracing the lower five senses and emanations of life and being. It corresponds to Kâma and Prâna in man, and to Salamanders and Gnomes in nature. Sense of taste.

Pâ-Tala: something under the feet (from Pâda, a foot). The upâdhi, or basis, of anything. The antipodes, America, etc. The state that corresponds to the hierarchies of Gandha (smell) Devas; the underworld or antipodes; Myalba. The sphere of irrational animals, having no feeling save that of self-preservation and gratification of the senses; also of intensely selfish human beings, waking or sleeping. This is why Nârada is said to have visited Pâtâla when he was cursed to be reborn. He reported that life there was very pleasant for those “who had never left their birth-place”; they were very happy. It is the earthly state and corresponds with the sense of smell. Here are also animal dugpas, elementals of animals, and nature spirits. Gandhic.––Sense of smell.

The lower you go in the Talas the more intellectual you become and the less spiritual. You may be a morally good man but not spiritual. Intellect may remain very closely allied with Kâma. A man may be in one of the Lokas, i.e., on the plane of consciousness represented by that Loka, and may visit one or all the Talas, his condition in these depending on the Loka to which he belongs. Thus a man in Bhûrloka only may pass into the Talas, and may go to the devil. If he dwells in Bhuvarloka, he may visit the Talas and cannot become as bad. If he has reached the Satya state, he can go into any Tala without danger; buoyed up by his own purity he can never be engulfed. The Talas are the brain-intellect states, whereas the Lokas––or more accurately the three higher––are spiritual."

We are left a bit puzzled what the esoteric meanings of the talas are, why they should be opposite the usual. Buddhism already classes eight cold and eight hot hells (Naraka, "of man") with the worst being Avichi, a term widely used in occultism. The Jaina already have a tidy set of seven hells: Ratna prabha, Sharkara prabha, Valuka prabha, Panka prabha, Dhuma prabha, Tamaha prabha, Mahatamaha prabha. Those are various kind of messed-up light or prabha; e. g., Dhuma prabha = smoky light.

She says the first mystery is Akasha--Space--Ether--Sound, which we have learned as anahata or "unstruck" sound, voice of the silence. But is is also the vibrating sound-board in all seven of its divisions. Of the primary Akasha, the first three are Aditi, Diti, Shakti. All physical phenomena proceed from the primary akash.

We lack a reason for the color reversions in this final diagram:

[shaberon]

After taking a grab at hell according to the Jainas, I came across an author, who, according to his Amazon page, is from the oldest ruling family on earth: https://www.amazon.com/Sivkishen/e/B...ntt_dp_epwbk_0

If that wasn't rather odd, according to an almost brand-new book of his:

"The worship of Devi Kanya Kumari dates back to the Vedic times. Kanya Puja as a part of Devi worship is to recognize the feminine power vested in the girl child and to give them as much importance in the social fabric. Please listen on the significance of incarnation of the great Goddess Adi Parshakti as Devi Kanya Kumari.

Devi Kanya Kumari Puja worship is the the worship of female innocence. In Atala Loka, all the Asuras worship her in the shining form as Ratna Prabha. In the Vitala Loka, Devi is gleaming as Sharkara Prabha. In the Sutala Loka, Devi is glistering as Valuka Prabha. In the Talatala Loka, Devi is luminous as Panka Prabha. In the Mahatala Loka, Devi is radiant as Dhuma Prabha. In the Rasatala Loka, Devi is shimmering as Tamaha Prabha. In the Patala Loka, Devi is effulgent as Mahatamaha Prabha. In Bhu Loka is worshiped in all forms."

Well, that's enough already. We've just gotten HPB's weirdly inappropriate string of Talas interlaced with a virgin girl appearing as hellfire described by the Jainas. On Patala, the Earth physical globe, she is Mahatamaha Prabha: Great Dense Dark Light. She is worshipped as all forms of hellfire in Bhu Loka which is normal waking consciousness.

Because it is possible to move through all of those unaffected, we're not bothered by this explanation. It seems interesting that Atala or annihilation is here filled with Jewel Light. Jain says they are colder as you go down to Mahatamaha. Buddhism suggests Avitchi or Atala is hot. The Jain says you have senses and mind in all levels but Ratna in Atala (if you are born there).

Devi of course is in Sri Yantra.

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Overall stages of Agni Yoga:

Here is an example of daily Agni Hotra.

What follows is the full ritual blended with esoterics.

1. Bringing the fire from Tretagni Agnihotra.

2. Ishti fire. Ishti means whatever is inside us we offer. It is a basic requirement for the other steps of the Somayag.

3. Pravargya for three days. This is preparation for the Soma offering.

4. Soma offering.

5. Wrapping up–final offerings and prayers.

6. Bath in the Narmada River.

Without the traditional fire, a big temple, ritual, and river, we are going to perform an Inner Homa. It's for New Years or retreats because it is very large.

There is a Nepalese Buddhist Sahasrahuti Homa. Sruti is the communal practice of the Vedas, oral or esoteric practices. Recorded in Aranyaka, or the Wilderness literature. So these are the origin of Tantric Homa, and Nepal adds grains, beans, or medicinal plants to the offering.

Pravargya is associated with Atri family (Book Five in Rig Veda). Pravargya is a Vedic sacrificial rite. Though considered as an independent rite, it is actually incorporated in the Somayāgas like the Agniṣṭoma. It is generally performed twice a day for three days. An important item of this sacrifice is the preparation of gharma out of the milk of a cow and a she-goat, along with ghee. The offerings of gharma are made through fire to the deities Aśvins, Vāyu, Indra, Savitṛ, Bṛhaspati and Yama. The sacrificer drinks the remaining from the upāyamani. During the performance of the Pravargya rite, the doors of the prācīna-vaṅśa or the sacrificial shed are kept closed.

Most significantly to the Aswins. Once we add Dadhyan, that makes seven entities. Dadhyankavara, Aswins, Pavaka Atharvan in his role of vital air, Indra we have transcended via Varuni, manifested Savitr is gone for Marici's vajra assembly, same for Brihispati with Tara, and Yama with Bhairavi. What has this done, it has added fresh entities for this ritual, whereas the other ones, we have taken all their thrones by collecting their shaktis. Roughly, our highest three planes, are the lowest three of Tvastr--Purusha.

The temperature in the sun's chromosphere is 4,320℃. As part of Pravargya (a special ball of fire), a sudden flash of temperature to the tune of 3870℃ is created in order to cleanse the environment.

The object is the Sun and Celestial Fluid gracing this milk. It is the divine pairing, Devayoni in which you will be reborn. Celestial Gandharvas, the light of inner vision. A produced Gandharva Sun. It arises in the Ocean of the Heart. Connection with the spiritual sun. It has the Emperor's Throne above Kings. It is sweet or Madhu. And again the Jivanmuktas or a living network of light and sound. So to speak, it reacts the sun with water, into the concentrated form we can take. Solar Fire is not "of the ocean" but it reacts with water, drinking it.

This is our Milk to which we add Curds and Grain further on.

Its container is the Horse Head which the Aswins install by surgery to make a new year. This is blasted in its own super fire and then it is then held by tongs and taken to the AhAvaniya fire and the gharma offering to the ashvins is made. An indra pouring with the formula “svAhendrAya svAhendrA vaD.h” is made and the milk is made to overflow from the pot into the fire. This is meaning Mahendra which is the one fire Buddha says to give huti or sacrificial invocation. The last word sometimes given as vat, "like" or "as", such as brahmana vat or pitri vat.

The pourings to pUshaN and rudra are made. Aditi Solar deity. Vishnu is Vamana deva at this level. Bhaga's sister is Ushana. Bhaga resolving discord with Shiva.

Then after performing the agnihotra and worshiping the prANa as indra and agni with the formula “prANa evainaM indratamegnau juhoti” the yajamAna, his wife and priests eat the congealed milk of the gharma with honey. Note that yajamana is the patron, somebody that the priest is doing this ritual for, like for the construction of a house or their seventy-seventh birthday. For inner homa, you are priest, patron, and anyone else involved.

The adhvaryu then disposes the sacrificial implements used in the rite: the forceps, the tripod, the fans, two fire pokers in the east by arranging them in the shape of a man. The prastotA priest sings the rakshoha sAmans during the process. Then singing the shukra samans, the yajamAna, his wife and the priests dispose the pravargya pot on the east on the west sides of the uttaravedi platform. If he desires
to slay his foes he lays a death-dealing charm invoking agni-vaishvAnara and disposes it on the branch of an audumbara fig tree. He may also dispose it near a termite heap with darbha grass for successful farming.

Milk from luminous cows becomes fixed as curd in the mind. Aswins delight in the mind fixed with luminosity and take it to the next level, using one's vitality, perfuming the prana. Ashwins are password or pass-key when higher orders need to take charge of the Path.

Dadhikravan or Dadhiyan with Horse Head, as Fiery Lord of Speech on Wind Horse, invoked first before Ushas, Aswins, Agni. Paranormal Curd Fire; Celestial Sun enters the Curds.

Ashwins pouring mantra AV 7.73 (Shaunaka SaMhita).

The mind of man is framed even like the breath And harmony of music.

Pravargya is related to the Riddle Hymn of Rig Veda 1.164. The hymn is academically discussed with Sanskrit slokas here.

The Atharvaveda has no surviving Aranyaka, though the Gopatha Brahmana is regarded as its Aranyaka, a remnant of a larger, lost Atharva (Paippalada) Brahmana. The Taittiriya Aranyaka is associated with Taittiriya recension of the Krishna Yajurveda and divided into ten chapters; fourth gives the mantras for this rite. This currently does not exist online in English, only in Hindi characters. Consequently it is difficult to obtain the Maha Shanti Mantra.

The "beginning peace invocation" (purva santi) of the Pravargya

(Taittiriya Aranyaka 4.1)

Adoration to Speech, the spoken and unspoken, to this Speech be adoration.

Adoration to Speech.

Adoration to the Lord of Speech.

Adoration to the seers, the creators of mantras, the lords of the mantras.

May the seers, the creators of mantras, the lords of mantras not abandon me.

May I not abandon the seers, the creators of mantras, the lords of the mantras.

May I speak the Speech which belongs to all the devas, which is auspicious, unfaded, agreeable to the devas.

Let heaven be my shelter, let Brahman and Prajapati be my shelter. Let the moon and the sun be my shelter, let Brahman and Prajapati be my shelter.

I shall speak of what exists, I shall speak of the world, I shall speak of brilliant energy, I shall speak of glory, I shall speak of ascesis, I shall speak of the Brahman, I shall speak the truth.

For that I spread out the spreading [the grass on which the devas are invited to sit for the offering]. May it be a spreading for my children, for my cattle. May I be a spreading for children, for cattle.

O Prana ('breathing out') and Apana ('breathing in'), do you two protect me from death. O Prana and Apana, do not abandon me.

I shall think of the sweet, I shall generate the sweet, I shall convey the sweet, I shall speak of the sweet. May I speak the Speech which is full of the sweet for the devas, which is willingly listened to by the people. The devas should lead me who am like this to splendour; the fathers should rejoice sympathetically.

Ooom! Peace, peace, peace!

This invites the Aswins for prana and apana. We don't want to completely die if we go into an oblivious trance by stopping the wheel of the body. If you don't have children and cattle, you might change that, the main meaning is already established. Ascesis is discipline and we have Buddhist terms for that.

Next, this is the central portion of the famous Mahashanti Mantra, the great prayer for peace; As well as being the final anuvaka of the Pravargya mantras, it is also the Shanti mantra of the 5th Prasna of the Taittiriya Aranyaka which is the Brahmana for Pravargya.

Prthivee Shaantih Antarikshan Shaantih
Dyaushshaantih Dishashshaantih
Avaantaradishaashshaantih Agnishshaantih
Vaayushshaantih Aadityashshaantih
Vhandramaashshaantih Nakshatraani
Shaantih Aapashshaantih
Oshadhayashshaantih
Vanaspatayashshaantih Gaushshaantih Ajaa
Shaantih Ashvashshaantih Purushashshaantih
Brahma Shaantih Braahmanashshaantih
Shaantireva Shaantih Shaantirme Astu
Shaantih. Tayaaham Shaantyaa
Sarvashaantyaa Mahyam Dvipade
Chatushpade Cha Shaantim Karomi
Shaantirme Astu Shaantih

Translation:
"May there be peace on earth, peace in the
ether, peace in the heaven, peace in all
directions, peace in fire, peace in the air, peace
in the sun, peace in the moon, peace in the
constellations, peace in the waters,
peace in the plants and herbs, peace in trees,
peace towards cattle, peace towards goats,
peace towards horses, peace towards
mankind, peace in the absolute Brahman,
peace in those who have attained Brahman,
may there be peace, only peace.
May that peace be in me, peace alone.
Through that peace may I confirm peace
in myself, and all bipeds and quadrupeds.
May there be peace in me, peace alone."


Without knowing the full thing, those are the first and last parts. Sufficient for meditation purposes. We may not have a blast furnace, but we can have milk and curdle it or make yogurt, or cook it into oatmeal or cafe' au lait for example. Consecrating and partaking for three days will definitely do something.


4. Soma Offering

If possible, we would like to have Milk and Curds and Honey and add Grain and Soma.

Nepali skeletal frame:

Preliminaries:

Set up Mt. Meru and offer to Vajrasattva (Gurumandala and offering to guardians; Guru Yoga). The Tri-samadhi: First Yoga samadhi. Then Mandalarajagrisamadhi, on the King of the Mandala. Then Karmarajagrisamadhi, on the King of the Ritual. Within this they do the whole Chakrasamvara; or Vajradhatu for our equivalent.

Kalasapuja invites the deity into the jar or vase on a lotus. Meditate on it transformed as bija "a" and various jewels. Offer milk and fruit to Kandaroha (Dakini); ask her to remove obstacles from yajamana. Attach one end of five colored string to yajamana and other end in jar; deity is thus invited. End of Kalasarcanapuja.

Main rite: (1) Purification and Lighting of the Fireplace, (2) Fire Offering to the Fire God Agni, (3) Fire Offering to the Main Deity, (4) Bali Offering and Worship of Holy Places, (5) Purification of Disciples (6) Filling the Fireplace with Offerings, (7) Offering the Remainders of Oblations, and (8) Sending forth the Gods. In the first process, the priest meditates upon the Samayagni. In the second process, he meditates upon the Jnanagni. And he unites the Samayagni with the Jnanagni in the meditation. Then in the sixth process, he draws the unified deity into his body. The meditation of the deity and the mandala sophisticates the ritual. Various kinds of offerings are put into the fire in the Homa. In the ancient Indian Srauta homa, the function of the fire was important. However, in the Newar Homa, characters of the offerings are very important.

Combine with Vajrayana and reduce material ritual forms to internal. One could conceivably use candles, charcoal incense, or an actual fire, but focus on inner homa.

(1) Purification and Lighting of the Fireplace

In the Agnisthapana part, one meditates on Samayagni.

Valabha Mukha has no other meaning except the Mare's Mouth gate next.

Om Vaisvanaraya Vidhmahe Lalelaya Dhimahi Tanno Agni Pracodayat.

Om Let us know Him who burns inside of us, let us meditate (and absorb His energy) to Him with the 7 tongues, may Agni inspire and guide us.

Conjuring Agni from Ram (Hrum), you unite three fires: stomach, bindu, terrestrial. Place into fire the consciousness of Vahni: Om Hrum, before the consciousness of Vahni I bow! Terrestrial in this sense means ritual fire (Ahavaniya, presence of Samsya and Saharaksa). Puskarodadhi, Earth Fire made by Atharvan, is the Dakshina (ancestors' or pitris) fire, Dadhyan. Soma is sacrificed for Solar Fire.

Usana is Fixed Garhapatya Terrestrial (ritual) Fire of Aijakapat. Aijakapat son of Tvastr is first Mundane Human Fixed Fire. So at first, Kavya for Pitris is our Friction in the Human Fire. Completely Pure Lotus Speech. Nirmanakaya vehicle.

Fixed in the stomach is Pavaki Watery Fire and Aijakapat the Earth Fire by Friction.

To gain the Second Fixed Ocean Fire, use Havya Bhaga (Pavamana Fire by Friction) for Saharaksa (Asura Fire, son of Pavaka). Samsya (the "Problem") joins Sita. Fixed Earth Fire of Stomach, Pravahana (King of vehicles), fuses with Watery Fire Usana (Kavya--Pitris). Heat of the body. Use Fire by Friction to gain itself, then Pavaka, then Suchi. In other words, the higher fires in terms of consciousness are within the Fire of Friction starting as Tejas becoming Pavamana or purified. So for second Fixed Fire in Heart, Havya Bagha for Saharaksa and Asuras. Samaya Agni.

Standing at Mare's Mouth is Vidya or Vidvan Agni, Brhangiras, Lord of Living Creatures, Mrtyu--Ketu--Death. Fortunately, we have a good insight to Ketu or Dhum meditation which is what we have been doing, and it composes Marut Gana or Wind Horse King. Ketu is Meteor King or main form of Agni. Since Ketu is also Sikhin, we have found Sikhin Vaidyuta is Fire of Lightning. Sikhin is Buddha as Peacock King and also a Heroic Buddha. Sikhin Vaidyuta, the sun or son of Ketu. Us having gained Samaya to raise Agni Vaisvanara. Its opposite pole is death, all dead forms, and the consumption of all dead forms. Buddha told us to use the Fire Mahendra, or Gold Earth. Ritual bath, union with Varuni and Agni, Agnidhra, Dakshina, and Jnana Lakshmi, Fixed Watery Fire of the Heart. Varuni signed by red, smoke, and crocodile, we unite and have gold Lakshmi Jnana Shakti and Sikhin.

So Kavya for Pitris, an offering in Dakshina Fire, and then Havya Bagha for Asuras.

Saharaksa presides at Svarṇākṣa. This is a site of a Swayambhu Linga thought to be near Haridwar where Vishnu meditated on Samkara to receive his Chakra. A sage named Saradvat Gautama invited Devi there, and Mahisa came round to interfere. She killed him.

Saharaksa is the Gatekeeper. He is from Diti and is the Marut Gana.Thus introduces Vital Air, which makes Earth melt into Water. Havya Bagha specifically is to him (Asuras), whereas plain Havya is to Devas. This side is Pavaki gained by Friction. Ketu and Pavaka are beyond this gate.

There is no type of sadhana available for this gate. The meaning of it pacifies and unites Asuras, Maruts, Rakshasha, and all Protectors. Wind Horse, Maha Mayuri, Suvarnavabhasa, and Sikhin are indicated as boons. Our Dhyani Trinity takes Higher Yoni Triangle, Holds it until it is under our toe--this is the blending of Three Fixed Fires--moving us out of Space and into Prajna Space where the intended form of motion is Gnostic Light Sequence: Light, Spread of Light, Culmination of Light.

The only known appearance of the name Saharaksa is in Jain literature as the King of Kamalapura. He does a few interesting things and then raises a pious soul named Subuddhi, giving him the initiate name Dharma Kumar. This person achieved Kevalijnana. Their higher levels of direct knowledge are called avadhijñana, manhaparyaya jñana and kevala jñana. They rank fourteen degrees of spiritual growth, the higher part requiring (Jain) Maha Vrata, with the last two being sayogi kevalin, the stage of omniscience with activity, and ayogi kevalin, the stage of omniscience without any activity.

So it's conjuring Agni as Pavaki Samaya Agni by Friction of Offerings to Asuras and Pitris. Having incorporated Solar Deva Essence for three days. Our Watery Fire Offering, then ride away from the gate as Agni Vaisvanara leaving earth behind. Having to this extent done Pavaka Varuni Yoga, and gained Agni. Purifying bath of Pavaka and Varuni signed by Red, Smoke, and Crocodile; passing the audible Gandharvas.

All of our prior practice concentrates into here by Amrita, which is our way of intercepting all the Flying Dhisnis moved by Krittikas.

Our Tri-Vajra Kaya goes through the Fixed Fires into the Maha Sunya. From the Land of Smoke and Mirrors to the Land of Milk and Honey. And so this gate is Ketu.

Agni Vaisvanara is our king of vehicles or entry to Maha Sunya.

(2) Fire Offering to the Fire God Agni

In the Agnyahuti, meditate on Jnanagni. Then unite Jnanagni to Samayagni. Then draw them into the body into the Sesahuti. Offer grains and fuel sticks. So same process as Samayasattva and Jnanasattva but not explained in Samvarodayatantra. Sesahuti appears to mean merging his mandala into the body.

Agni Gayatri: Om mahajawalaya vidmahe Agni Devay Dhimahi Tanno Agni Prachodyat.

Mahendrajala may be very strong black magic. Or, Lord of heavens - Indra, after performing a severe penance gets a vision of Mahakali in form of Maya. The goddess beats and humiliates him but in the meanwhile during the lashings, she reveals a peculiar tantra ritual combined with mantras to enable Indra get full control over heaven and hell. It is said that the mantra will be forgotten by Indra if he uses it for vested interest and against nature. Indra does misuse it, forgets the mantra and loses a decisive war with Ravana's son Meghnath, who is later known as Indra'jit. So as of today no one knows what exactly is the ritual and mantra in Mahendrajaal, but supposed to be the most powerful tantra in history, using which one can enslave gods and demons alike. Indra enslaves Agni and Varuna, the presiding deities of the Elements, who conduct with natural laws. He therefore forgets the mantra forever. Also note that Indra is not a person, but a status given to the presiding Lord of heavens. There were many of them and the greatest one among Indras, had the knowledge of the rare tantra (jaalam), therefore the ritual came to be known as Maha-Indrajaal.

Mahendra is Great Indra, one of the holy mountains, place of Apsaras, represented by a cremation ground called Attattahasa, in Vajravarahi's cycle where you make her a dwelling place inside the cemeteries. It is related to Ghana or thick clouds, citta vajra monuments, and the serpent Mahapadma, protected by Ishana. A place with a swayambhu linga presided by Mahavrata (Great Observance), also kapalavrata, skull observance or lokatitavrata beyond the world: full assimilation to Bhairava. Performance of the vow, Maha Vrata, leads one to Gauri. Mahendra "conqueror of the world", Asoka's son that spread Buddhism to Ceylon. Gold fire is sacred to Brihaspati. The inner homa (free from karma and ayus) is taking the three, self, fuel, fire, in voidness. No ayus because we are done spreading it around to any other fires. It is Deity Yoga. Uses just the first fire, gold Mahendra, Jnanagni, completer of wisdom. Mahendra means earth and yellow. Melt Earth; molten gold.

Jnanagni is the wisdom through which actions are rendered impotent, jnanendriya, srotra, tvak, caksu, jihva and ghraaa are here said to be the five anisas of
vahni. Their visayas are sabda, sparsa, rupa, rasa and gandha. jileya object of empirical knowledge. So jileya is a name for Sisters, whose initial cause is sabda, or a wish to hear in the akash; sparsa on the plane of Air, Vayu, related to sense of touch, because it is made of sparsa desire for contact with some kind of form, which is rupa meaning this time, seeing something assembled in form, visual desire, and this gives it an incredible taste for something, rasa, just as the mind will often say when I want food, I have a taste for something, and gandha or smell is it all coming together on the earth plane caused by desire for this.

Everything that is seen and experienced through senses and mind is called the known. jyoti light. While performing nadisuddhi the yogi meditates on vayu bija, accompanied with light, i. e. Vital Air, at the time of inhaling with the candranada (left nostril) and on the avani tattva and light accompanied with the repetition of vahni bija, at the time of inhaling with the surya nadi (right nostril). jyoti--2nd sign: jyotirdhyana—one of the three forms of dhyana, the other two being sthula (body or hatha) and sukma. This jyotir dhyana brings success in yoga and leads to self-realization.

Jnanagni sounds like Emperor's Throne, maybe even a five corpse one. It would seem to start that way and change. Emperor collected Six Shaktis and beholds Arundhati.

Tejodhyana (Fire by Friction dhyana) is said to be a hundred times superior to sthuladhyana. In this dhyana while the yogi is meditating, he sees a light and fixes his mind on that. The light which the yogi sees is an inner light and not a light outside which he can perceive. This light is neither, strictly speaking, an image nor a perception. It is an image only in so far as it is independent of retinal stimulation, but it lacks the characteristics of an image; viz., flicker and flow, unsteadiness and independence of spatial relations. It is steady like a perception but much more vivid than an ordinary perceived light and it is localized, ordinarily in the yogi’s head.

A yogi who is successful in bhramari kumbhaka hears certain inner sounds which blend with the light that he sees; and the yogi’s mind is fixed on this blend (Celestial Solar Ganesh). Thus the sound, the light and the knowing mind become one jyoti. Lustre of purusa. Bhuh, bhuvah and svah refer to the jyoti in the sun which has the form of agnihotra in the orb of purusa (Maha Sunya).

jyotirinavukha, ray of light. Rays of light are seen by the person who tries to fix his mind on the space in front of him. Yogis are advised to meditate on the big ray of
light seen in the front part of the root of the upper palate.

Such a person may see jvala for two days before dying.

When Ahamkara is burned in Jnanagni, the person becomes Nandi. Sacred form of Taurus.

yathaidhānsi samiddho ’gnir bhasma-sāt kurute ’rjuna
jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā

BG 4.37: As a kindled fire reduces wood to ashes, O Arjun, so does jnanagni burn to ashes all reactions from material activities.

'jnanagni sarva karmani bhasma satkurute tadha'; the fire of JNANA burns KARMA PHALA. Seeker can acquire JNANA from TATVADARS.

Jnanagni resides at Arunchala (Bright Red Hill), considered a secret heart center of Shiva and his fire lingam. Largest natural one, and nearly opposite from Macchu Pichu, considering the globe is not a perfect sphere.

Arunchala during ceremony:



(3) Fire Offering to the Main Deity

Then start with Akshobya ritual. First Devapuja with incense and offerings, consecration mantra, sprinkiing of holy water on people. Our composed Agni Vaisvanara meets Akshobya and Root Guru Vajradhara. By Mantra we should gain Nirmanakaya of White Snake Sarasvati Vajra Dakini, Completely Pure Lotus Speech.

(4) Bali Offering and Worship of Holy Places

Then Devatahuti, fire offering of grain and butter. Followed by hundred syllable mantra. First esoteric sacrifice is the Soma offering. We don't really worship devas so much as cooperate with them. Mahendra is going to do something with our Purified Pavaka Watery Fire. This indicates using Nirmanakaya to Protect the Directions and sacrificing some Soma.

Brihadaranyaka Pavamana (Soma) mantra:

„Om Asatoma Sadgamaya,
Tamasoma Jyotirgamaya,
Mrityorma Amritamgamaya,
Om Shanti, Shanti, Shantihi.”

Unreal to Real, Darkness to Light, Death to Immortality, Om Shanti.

Then consume Soma, enter Sambhogakaya. We could Gaze at Gauri or anyone appropriate at least Bodhisattva level and present. The whole Sister realm is going to be turned off, Purified Sense Objects vanish.

It closely matches Shaktism which says Lakshmi makes three shaktis from her eyes. She closely corresponds to Kushmanda in this way. This is what we mean by Gauri: the power she is in that splitting is Maya, Yoga Maya, and Maha Maya; common maya, maya to devas, and maya to the human soul.

Sarasvati, Rajas Guna, She is also known as Ambika (Mother) Devi as per Durga Saptashati. She wears yellow clothes when she takes form. When she is without form, she becomes the Primordial Sound. Pingala, Right Channel. Basic Maya related to form, which is more powerful in Kali Yug. Fire by Friction. This is Bhutadi or the root of Ahamkara or the production of variety of elements.

Lakshmi is Sattva Guna, She wears red Cloth. She is also known as Chandi Devi as per Durga Saptashati. Mother Maha Lakshmi is the primary deity of the Sattva Guna Sattva Guna. When she is formless, she becomes light. Watery Fire. Sushumna, Center. Mahamaya is the goddess that destroys the upholding of illusion. She is the one that creates and destroys maya. She is controlled by Yogmaya and hence subordinate to YogMaya and senior to Maya. She emerges as seven mothers. Lakshmi swells and Breaks Kushmanda (Gauri also does this). She is our Jnanashakti Mahendra, and she is the Mother of her own trinity in Maha Sunya. The Ray Hrisikesa is sleeping in the unmanifest waster, and she grows the world lotus from his navel while he sleeps in tamas.

Parvati, Solar Fire, is same as Yogmaya also known as Tamasi Devi as per Durga Saptashati. She wears blue and presides over the Tamas Guna. When she is formless, she becomes heat. Ida, left channel. Maya to Devas. This is not the root Maha Maya, but is in control of it. We take it in small distillations, which controls Jnanagni Yoga. We've renamed her as a subtle pattern we do yoga to behold.

This trio is Fixed and only the Gunas change and flow down the Tanmatras out into the planes, producing other shaktis. Gauri Mahamaya produces Abhimati; i. e. Abhiman Agni is self-existent in Mahamaya, as the vibration in the egg, when Vishnu is sleeping.

Gauri seems to be the closest name for the Activity which is only increase in Prajna burning maya and karma. She becomes involved when we have Jnanagni.

Lajja means modesty and shame simultaneously, it is a term we use for Samaya, because it is a delicate bond which we face shame if we abrade it. Lajja Gauri is normally shown naked in a squatting position, but does not appear pregnant. Instead, she has no head, with a lotus covering the stump.

This has been said that because of a ruse, Parvati was making love to someone else, who turned back into Shiva, and she was so shocked and embarassed her head fell off.

Gauri mystically gains a Vermillion Bindu mark and will share it later.













(5) Purification of Disciples

Then 1,000 offerings, Sahasrahutihoma. Brass plate with barley and red cloth.

Without knowing any better, we are going to do an Inner Homa of 1,000 Lights Ceremony in Brahma Randra, and, using our seven head colors, insert Vajra Danda into Higher Yoni and elevate on Three in One Fire.

Second esoteric sacrifice of King Moon.

Full Dharmadhatu Mantra occurs. Remain in Union with Red Marici and Varuni, Blue and Yellow Tara.

Move up to White Marici and White Tara. Her Bodhisattva and Prajna level. We must get this Prajna because Maha Sunya is Prajna Akash, or, not space as we know it, but space made of Prajna. Pigs remove you from it. Varuni, the elder of two wives of Varuṇa, who is the presiding deity of the invisible world and represents the inner reality of things. She is also known as Gauri.

Through the Third Fixed Fire.

Solar Fire generates other fires upon being churned in the Arani (by Friction); this fire is taken from one place to another; this lord is known by the name Ayus (Aerial Flame). We have done that and will no longer use Ayus to spread it.

Ahvaniya or Darshanagni (Fixed Aerial Flame of the face, for invocation):

Bhrihaspati: Fixed Rtudhama Aerial Fire, Tara's first husband Brihaspati, Angirasa son of Angiras; given as Rtu or Vibhu. Brahma jyoti fire also called Vasudhama. Secondarily, Samitra, also called Havyasuda or Assamrjjaya. Invoked by Pra Tadvoce Nabhah and other mantras. Is the Wisdom Apas Vajra or achievement of the unified Dadhyan--Lakshmi--Varuni--Agni. The name Angiras has been said to be suspiciously close to Angaraka, or Mars of Fiery nature. This gate has no terrestrial component (aside from the dhisni ritual fire) but instead is Aerial Flame mixed with Watery Fire from the Ocean Fire stage. Rta is well-known as the bow string of Jupiter. Gold fire (Mahendra) is sacred to Brihaspati, so we've prepared that.

Havyavahan sloka:

śraddhāṃ medhāṃ yaśaḥ prajñāṃ vidyāṃ buddhiṃ śriyaṃ balam ।
āyuṣyaṃ teja ārogyaṃ dehi me havyavāhana ॥

Solar Mandala sloka:

Om̃ dhyeyaḥ sadā savitṛmaṇḍala madhyavarti ।
nārāyaṇaḥ sarasijāsansaṃniviṣṭaḥ ।
keyūravāna makarakuṇḍalavāna kirīṭī ।
hārī hiraṇmayavapurdhṛtaśaṅkhacakraḥ ॥

Havyavaha "Fire" Mukha "Face". Jivanmuktas, channels of sound that is light.

Hayagriva, Sikhin, and Mahendra come. Using Maha Mayuri for Saharaksa we have changed the normal experience of Ketu into a much better thing. Horse Head goes into Union with fat Red Marici, and we Remain in Union for the rest.

Cool Forest of Brahma Jyotir Vasu. Swayambhunath Adi Buddha Brahma Jyotir Rupa. Vasu is Gold Water Kubera, with wife Angirasī, and son Viśvakarman. He is not even listed in Eight Vasus, but using those symbols, Agni is Yellow Manipura Chakra. So this is his seat of activity towards the body and we have given it Yellow Earth Fire of Dadhyan. Mahabarata names this Anala, meaning the Pavaki Fire in the stomach, also wind, and Krittika Lunar Mansion; father of Skanda by Svaha, and of Sanatkumara; also called Vasudeva.

In Kama-loka, Varuni as an Apsara is Ganga (Ganges), mother of all vasus. When Ganga, Swift-Goer, is Mother of Skanda-Karttikeya, the Krttikas become his foster-Mothers. Skanda was son of Agni--Varuni. So Varuni is Svaha.

So by using Dadhyan and Jnanagni, stage one of the Gnostic Lights is present as Kubera--Mercury at Vasu Fixed Fire.

Kubera is not Vaishravana or many others attributed to him, but is King Appearance. This is a specific mode of being, including the Gyalpo Kings, and others. The Shamballah Kings are unique in having a King Appearance and then, in Jonang, also a Deity Appearance.

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.

Om Shri Vasudhara Ratna Nidhana Kashetri Svaha

She is a parallel of Yellow Lakshmi with Gems, i. e. Jnanagni.

Newari Vasudhara:



Sita who may have raised Aswins with Valmiki, Adi Kavya. He is of Bhrigu gotra which relates Sita to Kavya or Venus and Pitris. Lakshmi we meet in Heart, and Cool Forest Sita is her higher level. Fixed Fire of the stomach must blaze in Vajra Danda and keep Jewel (Kundalini) merged into Sun (Rama). Physically that is bodily heat channeled inwards, upwards, and into a geometrical circuit above the head, conducted by magnetism. So this is a legitimate phase of its own. It is not so much yoga or union with Jnana Lakshmi, but the fruit or result. Then maybe we will experience Apas Vajra.

In here we search for Atharvan as Vital Air and enter Cool Forest, withdrawing the heat made from Ayus contacting Water. Light, heat, and moisture as we know them are from the blending of fires on our plane. We are unmixing them and going to Mother level Purified Elements.

Sita Gayatri:

Om Janaknandiniye Vidmahe
Bhumi yaye Dhimahi
Tanno Sita Prachodayat

Om Janak Jayai vidmahe Rama priyayai dhimahi tanno sita prachodyat (alternate).

Tara is Yellow and we are intending to reform her as White Sapta Lochani Tara, special to Nepal and Mongolia.




As per one legend, King Chandraprabha (Moonlight) was ruling Vimalapur, a town on the banks of the Saraswathi River. He had two wives. Once, the King entered a dense forest for hunting. Suddenly, he saw several women offering prayers near the pond. He asked one of the women about the Puja and its significance. The women replied that they were observing Swarna Gauri Vrata so that all their wishes would be bestowed. She explained him the rituals associated with the Puja. The king was happy to hear the story and tied the sacred thread on his right wrist and came back to his palace.

The King explained about the Vrata to both his wives. The first wife got angry at his narration, snatched the thread from his right wrist and threw it on a dried plant. After few days, fresh leaves began to sprout from the dried plant. The king’s second wife took the thread from the plant and tied it on her wrist. She performed the Puja. She was blessed with prosperity and love of the King. The first wife, due to her ignorance about the Vrata had to leave the palace. She roamed in forests and suffered a lot. She wept inconsolably. Goddess Parvati appeared before her and consoled her. The queen realized her mistake and observed Swarna Gauri Vrata with devotion. Goddess Gauri bestowed happiness and love of her husband.

Sita Lakshmi, Sita Sitabani, Sita Sitapatra of the Forest, Usnisa born of Buddha. That legend refers to King Moon and his activity here with the two wives or Marici and Sita Tara--Mahamaya Gauri Varuni.

We have to keep Vajra Danda inserted in Higher Yoni and launch Vajradhatu seed beyond the Akash. Lion protector is gone; Leo surrenders to Gemini. We directly start with White Snake Tara and take Sikhin or Peacock Phoenix through the gate. Once stable in the cool forest with Sita Mahamaya Gauri we can offer the seed or grain into Prajna:






Ajna does not do much besides serve as a pass/fail gate.

We are doing the Eight Dissolutions of Death without dying: Earth dissolves, then Water, then Fire, then Air. Gross dissolutions, some already done. The first subtle mind of death is the mind perceiving a white appearance. White drop centers, moves towards heart. When this appearance ceases, the mind has become more subtle and perceives a red appearance. Red drop centers and rises towards the heart. This mind again becomes more subtle and transforms into the mind of black near-attainment, to which only black appears. At this stage it is as if the person has no memory. Since there is no physical movement, and no movement in the channels, some people think that this is dying; but in fact the consciousness has not yet left the body. Drops enter the heart to the extremely subtle combination of wind and consciousness. The mind of black near-attainment transforms into the most subtle mind perceiving the clear light of death, a clear bright appearance like the light of dawn. This is the sign that the most subtle mind that resides within the indestructible drop at the heart has manifested and all other minds have ceased to manifest. Luminous vacuum without color.

In meditation, that is our Vajradhatu we must thrust through the Akash into Maha Sunya. Described by Hayagriva with more details and reference to skandhas. Except we're not actually dying. We are doing an Abhisambodhi sequence. The mortal view of it gives four of them. We take this most subtle mind and dissolve the voids and come back out, Buddha's Enlightenment from Midnight to Dawn.


(6) Filling the Fireplace with Offerings

Purnahuti.

pūrṇam adaḥ pūrṇam idaṁ
pūrṇāt pūrṇam udacyate|
pūrṇasya pūrṇam ādāya
pūrṇam evāvaśiṣyate||

The priest of the ceremony recites the particular mantra and says "Svaha", which means, "we offer". "I offer worship to Bhagwan Swaminarayan, also known as Nilkanth Varni. As Shrihari, together with Aksharbrahma, He is glorious. He is the God of all gods, the son of Bhakti and Dharma and has the supreme divine form".

We stay in Maha Sunya and third esoteric sacrifice is nectar of Tvastr rains on Talu.

This is called the Deity Agni entering the body.

We achieve Maha-sunya in the Tri-svabhava because the first fixed fire has No Essence. The second has Suchness, the third Paramartha.

To dissolve the voids, our Paramartha flies through Suchness into No Essence of Parikalpita. This is what we have to hold steadily and expand until it culminates and hold that steady. The sun is no longer the radiant sun, but its soft luminousness of dawn.

Tvastr's nectar comes from the secret Water Vajra Sikhin Vaidyuta, who turns out to be Garuda Thunderbird Senya:



Can be gold, female, charioteer of dawn; it is the brother of our charioteer. It is any vajra up to the extent of Vishnu's Chakra. This is heavily archaeologically examined, and presented with some of our same information in an Homage to Hindu civilization.

Purified Mother Elements Protect his Wheel of Time. Thus one may pass to non-time.

(7) Offering the Remainders of Oblations

Sesahuti, offering of remainders. Fourth esoteric sacrifice of rain into Food or Anna Purna.

We emerge slowly and methodically by specific imaginations instead of random, uncontrolled. There will be a few Wars in Heaven and we will do a few incarnations of Vishnu as the layers of form and oridinary waking consciousness are restored.

Anna Purna sloka:

annapūrṇe sadāpūrṇe śaṅkaraḥ prāṇavallabhe ।
jñāna vairāgya siddhyarthaṃ bhikṣāṃ dehi ca pārvatī ॥

(8) Sending forth the Gods

Finally Visarjana or sending forth the devas. Formal dismissal. Fifthly seed may be esoterically offered to a woman. Gauri Ganesha. That's how it works. Gauri is Durga and Parvati. We make a Great Oath to Gauri, and, traditionally the next day is for Ganesh's sending-away, but we ritually banished him into the sun and need to let him back out.

If done, that kind of seed is supposed to be offered in a ritual way, Lata Sadhana, that aspect of the Path called Vira Chara.

Maha Vrata. It is believed that Goddess Gauri comes to her parents’ house just like any other married daughter would come to her parents’ house and next day, her son Lord Ganesha, comes to take Her back to Kailasa. Gauri, an incarnation of Adi Shakti Mahamaya.

So we slowly float down to the Akanistha and into Nirmanakaya.

Summon Ganesh.

Akshina Gauri is Turmeric and Vermillion, and Jala Gauri is Water.

From Surinam, here is her song:

tikau mai gauri ganesa re tikau dharati maiya maga
tikau mai gauri ganesa re tikau dhyuhare baba matha
tikau mai gauri ganesa re tikau kaliya maiya matha
tikau mai gauri ganesa re tikau satahu bahini matha
tikau mai gauri ganesa re tikau yahi re pani matha tuhara re

I mark Gauri and Ganesa with the tika, O Mother Earth, I mark the parting of your hair with the tika

I mark Gauri and Ganesa with the tika, dhih baba I mark the parting of your hair with the tika

I mark Gauri and Ganesa with the tika, Mother Kali I mark the parting of your hair with the tika

I mark Gauri and Ganesa with the tika, Seven Sisters I mark the parting of your hair with the tika

I mark Gauri and Ganesa with the tika, This Water, I mark the parting of your hair with the tika

Tika is the vermillion mark.

Goddesses:

Bodhisattva Marici can be found as consort of Hayagriva. He is Horse Head. We have relegated Ganesh by Rta into the Devas as Jivanmukta. Horse Head is known in this rite as Dadhyan, as the Earth form of Pavaka, and this is what we have retracted so, that, our toe is on the earth as shakti with her toe on sri yantra. Vajravarahi and Asokakanta, Red or Yellow, the goddess MaricI is called in China 'Queen of the Heavens' and 'Mother of the Dipper'. When Marici accompanies the green Tara she is always at her right and is called Asokakanta. She is seated on a lotus-throne, which may be supported by a pig, yellow in colour, and her legs are either locked or with the right leg pendent. She has the third eye. In her left hand she carries a branch of the asoka-tvee, and her right is generally in 'charity' mudra, but may be in 'argument' mudra or holding the vajra.

"In Japan Marici is believed to reside in one of the seven stars forming the constellation of the Great Bear. In India the Aryans may also have identified her with that constellation which they called riksha, Sanskrit word for either 'bear' or 'star'. If that was the case, it is not impossible that the first representations of Marici were made with a bear-support (instead of a boar). As the bear was little known in India the artists may have represented an animal which somewhat resembled a wild boar. The Great Bear itself is not true to nature, having a long tail. In the statues of MaricI from the Magadha, especially the one in the Calcutta Museum, the head which, according to tradition, should resemble a sow, resembles no animal in particulair. If we accept the hypothesis that the original animal associated with Marici was a bear, the representations of which, with time, changed into a boar and sow, the seven pigs that draw her chariot might represent the seven stars of the constellation of the Great Bear."

The Vajra varahl form of Marici may be a dakini with a sow's head and woman's body, nude, and stepping to the left on a prostrate body. She has a skull crown, the third eye, and wears a long garland of heads and many ornaments. In her left hand is a skull-cup and in her right a chopper. She is usually accompanied by two acolytes.

As long as there is pig on her, she is accompanied by Vattali (red), Vadall (yellow), Varall (white), Varahamukhl (red).

A red form of Marici has three heads and ten arms, and is her most hideous representation. She is corpulent, and brandishes in her ten arms only warlike attributes. In her dishevelled hair is a horse's head, and as she is the consort of Hayagriva it is probably in this form that she is considered his sakti.

We're going into Red Moon in the body and our meditation has to reflect her to Higher Yoni Triangle. After decapitation with Chinnamasta, with Marici, we are going to accomplish a rite with the Aswins where we gain the Horse Head as Dadhyan in order to speak the location of the Madhu of Tvastr. Enter Union with Marici in her rare shakti Horse Woman mode away from Vairocana. A rare one for Dhumavati and Bhairavi and Varahi.

Union with her as Bodhisattva and raise her from Red, and Blue Tara Vajradhatvishvari to White. Marici's held objects are Asoka, Fire by Friction, and Vajra; Pavaka or Apas Vajra.

White ten-armed Marici is standing on the Trinity. All our toes on sri yantra.

Vajra-Tara is represented with four heads, eight arms, and the third eye. She is often found in Mandala, where the four doors of the magic circle are guarded by the Yogini (fairies) Vajrankusi, Vajrasphoti, and Vajraghanta. The four corners are guarded by four Taras, 'of the flowers', 'of the incense', 'of the lamp', and 'of the perfume'. The right hands hold a thunderbolt, arrow, and conch-shell, and form the mudra 'charity'. The left hands hold the blue lotus, bow, elephant goad, and lasso. If painted, she is yellow. In Japan, Sarasvati is a white snake. She was the first Fixed Fire of kundalini motion. Now Red Marici, Blue Tara, and Yellow Vajra Tara who has the Dharmadhatu Mantra. Second Fixed Fire and this is Jnana Lakshmi.


The three Yonis are plants yielding nutrient food, (when ripe), the male and the female, that contribute to the generation of the body. (Herein abide the three fires), the Jnanagni, (the inner senses, that are the channels of the fire of knowledge), the Darshanagni, (the organs of preception, such as the eye), and the Kosthagni, (the abdominal fire), that make the body as it were a fit place for the performance of a sacrifice (as said of mani-pura), with its three fires, the Daksina, the Garha-patya, and the Ahavanlya.

One well-known Mahatma was Ramalinga, who was so luminous he could not be photographed. HPB believed he was a Mahatma with an accurate prophecy: "His prophecy about the Universal brotherhood in India to be established by the wise from Russia and America and the far North India is quite correct. In 1873, 1 got a command to go from Russia to Paris; in the June of the same year to the United States. I went to New York. It was during this time that the Mahatma was telling what would happen in the future."

She spoke with someone who witnessed his last day: "This body
will not be available for burial or for burning. I am in Stiddka Nirvikalpa
Samadht (Supreme state of Bliss-Consciousness). For a while I will wander
as a Siddha. I will work not only in India, but in the western countries too.
I will return at last with a divine body! Now close and lock all the doors and
windows; completely close and seal them. But if the curious open this,
there shall be only emptiness!”

Continues directly next post.

[shaberon]

Sita has an inextricable relationship to Agni; in some versions of Ramayana, he made a Maya Sita, who was captured and the real one hid in the fire. In most versions, Rama's challenge to her after being captive is trial by fire to prove her purity--Agni Pariksha. In some versions, Agni intervenes. The Thai version of the Ramayana, however, tells of Sita walking on the fire, of her own accord, to feel clean, as opposed to jumping in it. She is not burnt, and the coals turn to lotuses.

And in the end the Earth takes her. That's where she came from to start with.

She is now Formless Heat:





Has a special way of interacting with Agni:





Possibly incarnated the Aswins:





In the forest at Tirumala:




Tirumal is the site of Sapta Giri: a seven-peaked hill representing the seven heads of Adi Sesha. Venkatadri is thought to be Mt. Meru as brought to Earth by Garuda. Also called Venkata, this particular peak is the site of Venkateswara: Vishnu in his wealthiest form. Also called Govindha or Srinavas.

He has a moderately long story involving Bhrigu, where he marries the daughter Padmavati of the King of the Akasha forever and Lakshmi just lives in his heart. From this marriage he went in debt to Kubera and has never gotten out and there is a legal petition currently about how much he's got and how long it will take. His Mongoose spits Gems, and it looks like too much is never enough.

To us, the debt is about the Treasure Tower Dharmadhatu.

She has no Vidya that I know of, and appears more of the shakti in the Earth for our special Paranormal Earth Fire in this rite.

If we get Vasudhara into a Stupa, that's Akanistha. Or in her abode:



From her Legend in Ashvaghosha Avadana, which starts with Om Sri Ganeshaya Nama. It is a two wives story similar to the last two wives story. She's not the wives. Her attendants Nandhimukha and Ashvaghosha take the form of pigs to destroy King Suryodara's garden. Kumari is credited with manifesting both Vajravarahi and Vasudhara. The story is spoken by Vajradhara in the Akanistha. We see three peaks similar to the chakras above the head. The rest of the thangka is twenty-two scenes in the story.

General Senagupta commonly means army, militant, or a warrior, but it is also an alternate spelling of Senya, which we have just examined. This general got this puja on a quest for water when he encountered Apsaras or Celestial Nymphs. He was serving the King Suryodara, which is the name of Ganesh's morning mantra. I don't think we can use Ganesh now, but in his praises, Adi Shankara attributes him with: shining like the blood-red inner new shoots of the china rose (a. dahula) owing to the morning red light. He's not given other colors in that particular Bhujangam, but he is surrounded by bees.


And from there to White Prajnaparamita:




Twelve Niddana or causes for rebirth and suffering comes from Brihadaranyaka Upanishad; Indra's Net of interdependent illusion from Atharva Veda. The majority of which are subsumed in prior practice.

Klesha are the Defilements of Klisto-manas. It may also include all the hindrances of each skandha, which we have already covered. So we are looking at the most subtle. If one is triggered, we will move in the opposite way from Sita and out of the Maha Sunya.

Asava (Flow of Defilements) generated by Tanha, thirst or grasping.

The Nikāyas give asavas as"karmic propensities for sensual pleasures (kāmāsava), karmic propensities for existence (bhavāsava), and karmic propensities for ignorance (avijjāsava)". Other Pali texts mention four āsava, adding diṭṭhāsava or "karmic propensities for a viewpoint or perspective". Here again, the "opposite proofs" of the Four Noble Truths.

Lust or attachment (Raga) in the subtle stages is: Liking, Disliking, Indifference. Liking is attachment, disliking is vibhava-tanha or desire for something to go away. Rajasic sides of the same coin. Indifference leads to stupidity or Tamas.

So at this point we are just facing Samskara Dukkha or the subtle causes that trigger samskara with its grosser hindrances and suffering.

Non-Ego: Na aham kavacini - feeling that there is nothing that is me. Na kassaci kincanam kisminci - without worry or doubt that anything might be me. This makes one pair, the second pair is: Na mama kavacini - feeling that there is nothing that is 'mine'. Kisminci kincanam natthi - without worry or doubt that anything might be 'mine', (Anenjasappaya Sutta, Majjhima Nikaya). Nirodhatu is the final element of extinguishing these. Param-anuttara-sunyata.

Non-ego has to fill the nature of Parikalpita. The subtle voids dissolve into this one, so, once we generate Paramatha, it holds until some kind of ego starts in Parikalpita, and non-duality starts disintegrating.

In his first sermon, Buddha says:

“Such is dukkha. It can be fully known. It has been fully known.
Such is craving. It can be let go of. It has been let go of.
Such is cessation. It can be experienced. It has been experienced.
Such is the path. It can be cultivated. It has been cultivated."

Suchness is the middle void. It is the relief from samskara by upholding the truths. Suchness or Tathata is what void is full of, rather than empty of. Bhutatathata has no degrees; it is either on or off.

Tat is simply "That": Om Tat Sat. Om, Tat, truthfulness of the path (Paramartha or ultimate meaning). Explained by Krishna in the Gita, ch. 17 v. 23. Esoteric name of the unrevealed deity; a catechism:

What is the Eternal Absolute? A. — That.
How came Kosmos into being? A. —Through That.
How, or what will it be when it falls back into Pralaya? A. — In That.
Whence all the animate, and suppositionally, the “inanimate” nature? A. — From That.
What is the Substance and Essence of which the Universe is formed? A. — That.
Into what has it been and will be again and again resolved? A. — Into That.
Is That then both the instrumental and material cause of the Universe? A. — What else is it or can it be than That?

Tat + Yatha (is like, has the nature of) = Tathata. Evam means the same.

Guhyakas are hidden Tathagatas (in mountain caves), a special kind of Yakshas. Kubera is Guhyakadhipati, lord of Guhyakas and Yakshas at Mt. Kailasa. Similar to Gnomes (Earth) and half-birds or half-horse. They have glowing forms in heaven, take demonic forms during war, and look like gnomes on earth. Related to Pitris and ghosts. Ashwins are Guhayakas. In some accounts, Guhyakas were headed by Revanta, son of Surya.

HPB says the first and last Tathagathas were avatars, but not Buddha, who realized Suchness on the Path.

Part of what we can say of the notion of Electric Fire is modern. The Mahatmas were very clear about Crookes and about Plasma being the fourth state of matter in the physical plane. So as the fourth, that makes it, physically, the Horizon between Form and Formless, Desire, Kama, Kama-manas and Kama-loka and Taijasa and Pavamana or Fire by Friction.

Plasma is not the root cause of electricity and it is not the core of the sun. It is the surface, which flows magnetically in massive parabolic loops and "boils", so that they start stretching like rubber bands until they break. The core of the sun is nuclear fusion and its surface is plasma. In one theory it has an iron skin which casts lightning.

That is how heat is magnetic and tells us something about Cool Forest and why we have to deposit Ganesh in the Sun to deal with Yog Maya of Devas, which is in control of our Jnanagni Shakti and Maha Maya.

We go in as Hayagriva and come to deal with Kubera as the Doorman of the Shamballah Chapel.

This seems to correspond with Vajra peeling shades of pig off Marici, until the Solar Fire and Wisdom Fire make the ultimate blend. We need Marici and Mayuri for White Tara.


Continued below.

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As much as Vyasa is really a name for an office, the chief sage and editor of texts, the same has been said, for example, of Indra: that is an office which can be filled by various people. In the mandalas, since the "rooms" are the things that correspond to, for example, Air, it seems that the "Air Room" is more of an "Air Office", and so Akshobya and Vairocana can switch roles there. In that sense, Indra perhaps means the "Space Office", whose officer changes depending on who goes into the Middle Space. If true, then some of the male gods like Indra, Kartikkeya, etc., don't require a listing. The "Mars deity" can change, just as an "Office deity" can change. This is fine, as long as it can be explained.

The Lokas are the state of the inner man, of which Hatha Yoga can open four--but only the three higher are spiritual. The Talas are the states experienced in the brain. One may be achieving a high Loka in dreams, but the brain's Tala can alter or erase the memory.

In the worst case, that of Avichi, after death, one is annihilated; according to the Jaina, one moves through Atala with no senses. Then, there is no blissful rest in Devachan, instead one is quickly reborn without a soul: the new personality is severed from manas. In this case, I believe it would mean the inner man is locked in Bhur Loka, ordinary physical consciousness, and his brain condition will be Atala, "no place"; which suggests no thinking occurs, there is nothing left besides a set of reflexes or instincts in that person. Buddhi will not be perceiving anything through that manas, since the manas is effectively dead. Or maybe these just nose-dive into the eighth sphere, Pisacha Loka, not considered a natural stage of evolution; there is no need to experience this Loka to progress on the path. Even if you do, Vishnu is there too, offering opportunity to the worst kinds of beings.

The Antahkarana or "thread soul" is the stages of ascent through the Lokas. It would probably be accurate to say most seekers have entered Bhuvar Loka. Although it will probably be risky and terrifying to experience Bhuvar Loka x Atala, it must be done. All of these conditions must be experienced to perfect the forty-nine fires.

In that these Talas seem inverted from their exoteric format, this seems to be brought out in Vishnu Purana. Chapter seven of Vishnu Purana describes the Lokas as HPB did, and they clearly express ever-subtler states of consciousness.

They are "below the earth", and the sage Narada has wonderful experiences there, because, presumably, he views them from a spiritual Loka. Apparently, the esoteric doctrine is not quite spelled out in any individual Purana, but when you sift through four or five of them, you can start to get it. That's pretty much what HPB was doing, although, since it was new to Europeans, she had to spend most of her time with preliminaries, and this ultimate thing of forty-nine fires was unable to be developed. Again, that final chart is just another stacked list, which has to be expanded to get the full meaning. This is because the "Seven planes and seven principles" themselves are not neatly-catalogued individual items, but a constant whorl of changing activities, where all are affected by all.


"The Vāyu is most circumstantial. According to that authority, Mahar, which is so called from a mystical term Maha, is the abode of the Gaṇadevas, the Yāmas and others, who are the regents or rulers of the Kalpa, the Kalpādhikāris they are so designated also in the Kūrma. The Kāśī Khaṇḍa refers the name to Mahas, ‘light,’ the sphere being invested with radiance. Its inhabitants are also called lords of the Kalpa: but the commentator explains this to denote Bhrigu and the other patriarchs, whose lives endure for a day of Brahmā.

The different accounts agree in stating, that when the three lower spheres are consumed by fire, Mahar-loka is deserted by its tenants, who repair to the next sphere, or Jana-loka. Jana-loka, according to the Vāyu, is the residence of the Ṛṣis and demigods during the night of Brahmā, and is termed Jana because the patriarchs are the progenitors of mankind. The Kāśī Khaṇḍa agrees with the Viṣṇu in peopling it with Sanandana and the other ascetic sons of Brahmā, and with Yogis like themselves. These are placed by the Vāyu in the Tapo-loka, and they and the other sages, and the demigods, after repeated appearances in the world, become at last Vairājas in the Brahmā or Satya loka.

After many divine ages of residence there with Brahmā, they are, along with him, absorbed, at the end of his existence into the indiscrete. The commentator on the Kāśī Khaṇḍa explains Vairāja to mean ‘relating to, or derived from, Brahmā or Virāj.’ The Vairājas are there, as in the Viṣṇu Purāṇa, placed in the Tapo-loka, and are explained to be ascetics, mendicants, anchorets, and penitents, who have completed a course of rigorous austerities. It maybe doubted, however, if the Paurāṇiks have very precise notions regarding these spheres and their inhabitants, The Purāṇas of a decidedly sectarial character add other and higher worlds to the series.

Thus the Kūrma identifies Brahmā-loka with Viṣṇu-loka, and has a Rudra-loka above it. The Śiva places Viṣṇu-loka above Brahmā-loka, and Rudra-loka above that. In the Kāśī Khaṇḍa as we have, instead of those two, Vaikuntha and Kailāsa, as the lofty worlds of Viṣṇu and Śiva; whilst the Brahma Vaivartta has above all a Go-loka, a world or heaven of cows and Kṛṣṇa. These are all evidently additions to the original system of seven worlds, in which we have probably some relation to the seven climates of the ancients, the seven stages or degrees of the earth of the Arabs, and the seven heavens of the Mohammedans, if not to the seven Amshaspends of the Parsis. Seven, suggested originally perhaps by the seven planets, seems to have been a favourite number with various nations of antiquity. Amongst the Hindus it was applied to a variety of sacred or mythological objects, which are enumerated in a verse in the Hanumān Nātaka. Rāma is described there as piercing seven palm-trees with an arrow, on which other groups of seven take fright, as the seven steeds of the sun, the seven spheres, Munis, seas, continents, and mothers of the gods." (footnote from H. Wilson)

I have no clue why an evidently Shaivite author asserted that the virgin in Shakti tantra was occupying a Puranic version of the Talas as the Jain versions of dark hellfire and described as luminous in those, other than it may be, perhaps, completely true in occult understanding. Hell of the average man is like nothing to an adept--just a metaphor of lower states which have been mastered. Same thing on the two sides of Maya.

Koothoomi wouldn't give this to A. P. Sinnett. He said: Who in the West knows anything of true Sahalo-Kadhalu, the mysterious Chiliocosm out of the many regions of which but three can be given out to the outside world, the Tribuvana (three worlds) namely: Kama, Rupa, and Arupa-Lokas.

Thoroughly cryptic. He means Saha Loka Dhatu, a Buddhist phrase for "World inhabited by Man".

We understand that arupa is triple and rupa is kama plus three.

Persons in Devachan are likely to taste the lightest avichi, and they all are in different lokas: "Reviving consciousness begins after the struggle in Kama-Loka at the door of devachan, and only after the "gestation period". The soul finds its way to Devachan or avichi and discards its "shell". The sensations, perceptions and ideation of a devachanee in Rupa-Loka, will, of course, be of a less subjective nature than they would be in Arupa-Loka, in both of which the devachanic experiences will vary in their presentation to the subject-entity, not only as regards form, colour, and substance, but also in their formative potentialities."

"Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of 'Mara' (Death). This Mara, as you may well think, is the allegorical image of the sphere called the "Planet of Death" -- the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place. Buddha taught that on the outskirts of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi."

That is the eighth sphere of punishment, as compared to mere annihilation.

So even in Devachan, one could remain in Bhur Loka, and experience any of the Talas.

"Your spiritual efflux comes not from "behind the veil" but is the male seed falling into the veil of cosmic matter. "

"(I) The Paccika Yana -- (in Sanskrit "Pratyeka") means literally -- the "personal vehicle" or personal Ego, a combination of the five lower principles. While --

(2) The Amita-Yana -- (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the Spiritual Soul, or the Immortal monad -- a combination of the fifth, sixth and seventh.

The whole individuality is centred in the three middle or 3rd, 4th and 5th principles (manas, kamarupa, prana--jiva). During earthly life it is all in the fourth (kamarupa), the centre of energy, volition -- will. Mr. Hume has perfectly defined the difference between personality and individuality. The former hardly survives -- the latter, to run successfully its seven-fold downward and upward course has to assimilate to itself the eternal life-power residing but in the seventh (atma) and then blend the three (fourth, fifth and seventh) into one -- the sixth (buddhi). Those who succeed in doing so become Buddhas, Dhyan Chohans, etc. The chief object of our struggles and initiations is to achieve this union while yet on this earth."

So a Pratyeka Buddha uses samadhi to achieve rest until the end of the round. The Samyaksambuddha manifests and works in the 6th principle.

"There are seven objective and seven subjective globes (I have been just permitted for the first time to give you the right figure), the worlds of causes and of effects. The former have our earth occupying the lower turning point where spirit-matter equilibrates"

Not connecting man with the animal kingdom, his seven kingdoms of nature are:

"Below man there are three in the objective and three in the subjective region, with man a septenary. Two of the three former none but an initiate could conceive of; the third is the Inner kingdom -- below the crust of the earth which we could name but would feel embarrassed to describe. These seven kingdoms are preceded by other and numerous septenary stages and combinations."

That seems to describe the Talas beneath the surface. So the Talas are the subjective globes. The effects of what is done in the Lokas.

Sakwala esoterically is the solar system. This Sakwala Chakra in Sri Lanka:





Is of remote origin, but has two sets of seven rings and many earth symbols.

The Mahatmas altered the exoteric depiction of Sakwalas to:

"Says Tathâgata:—
“Many thousand myriads of systems of worlds beyond this (our Sakwala) there is a region of Bliss called Sukhavati. . . . This region is encircled with seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathâgatas (Dhyan Chohans) and is possessed by the Bodhisatwas. It hath seven precious lakes, in the midst of which flow crystaline waters having ‘seven and one’ properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O, Sariputra is the ‘Deva Chan.’ Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of Spirits (Lha) resort there for rest and then return to their own regions."

With this, he altered Samuel Beale's translation of a Chinese text, Shan-mun-yih-tung. This was a translation of the Amitābha Sūtra. As is well known, the Amitābha Sūtra is a popular name for the shorter Sukhāvatī-vyūha Sūtra. These Sanskrit originals were first published by F. Max Müller in his article, “On Sanskrit Texts Discovered in Japan”. Koothoomi disliked Muller's versions. More recent translations of the originals are available now.

Short Amitabha Sutra

Long Sukhavati Vyuha

The relevance of Doubt to Deva-chan is described by Tathagatha: "Maitreya, if there are sentient beings who do various meritorious deeds aspiring for birth in that land while still entertaining doubt, such beings are unable to comprehend the Buddha-wisdom, inconceivable wisdom, ineffable wisdom, boundless Mahayana wisdom, and incomparable, unequaled, and unsurpassed supreme wisdom. Although they doubt these wisdoms, they still believe in retribution for evil and reward for virtue and so cultivate a stock of merits, aspiring for birth in that land. Such beings are born in a palace, where they dwell for five hundred years without being able to behold the Buddha, hear his exposition of the Dharma, or see the hosts of bodhisattvas and shravakas. For this reason, that type of birth in the Pure Land is called 'embryonic state.'"

Katyayana ("gold") was among Buddha's favored or most advanced disciples. He was a Brahmin from Ujjain. With a group of seven friends he invited the Buddha to visit, and gained enlightenment (bodhi) while listening to him preach. He was ordained, and made numerous converts in the state of Avanti. Then from Ujjain, Mahinda, first son of King Asoka, brought Buddhism to Ceylon. His line developed Abhayagiri Vihara. In the 8th century CE, it is known that both Mahāyāna and the esoteric Vajrayāna form of Buddhism were being practiced in Sri Lanka, and two Indian monks responsible for propagating Esoteric Buddhism in China, Vajrabodhi and Amoghavajra, visited the island during this time.

It was suppressed in the 1100s by the Mahavihara to leave only the Hinayana school. A dark era of eight hundred years engulfed Abhayagiri Vihara until its rediscovery in the 1880s awoke scientific and scholarly interest in the abandoned and vandalized ruins.

Iconography shows it to have centered on Avalokiteshvara (Natha), with Amitabha on his crown. According to HPB, "Tradition says that owing to bigoted intolerance and persecution, they left Ceylon and passed beyond the Himalayas, where they have remained ever since. This philosophical school was regarded as heretical, as the ascetics studied the doctrines of both the "greater" and the "smaller" vehicles -- or the Mahâyâna and the Hînayâna systems and Triyâna or the three successive degrees of Yoga; just as a certain Brotherhood does now beyond the Himalayas. This proves that the "disciples of Kâtyâyana" were and are as unsectarian as their humble admirers the Theosophists are now. This was the most mystical of all the schools, and renowned for the number of Arhats it produced.

It was from the ninth to the fifteenth centuries that modern Lamaism evolved its ritual and popular religion, which serves the Hobilgans and Shaberons as a blind, even against the curiosity of the average Chinaman and Tibetan. The "Shaberons" are one degree lower [than the Hobilgans]. They are the initiates of the great wisdom or Buddh Esoteric religion. The lofty system of the early Yogâchârya school of pure Buddhism is neither northern nor southern, but absolutely esoteric. Both in Western and Eastern Tibet, as in every other place where Buddhism predominates, there are two distinct religions -- the secret philosophy and the popular religion. The former is that of the followers of the doctrine of the sect of the Sutrântika."

Historically, Svatantrika and Yogacharya established Samye' or the first Buddhist monastery in Tibet in the 800s. Prasangika is a later branch, compiled by Tson Kha Pa, which put itself in the odd position of driving Yogacharya underground, until Mipham's books in the Rime' movement.

"Unfortunately, Orientalists knowing next to nothing of the true state of affairs in Tibet, confuse the Choichong, of the Gurmakhayas Lamasery (Lhassa) -- the Initiated Esotericists, with the Charlatans and Dugpas (sorcerers) of the Bhon sects...In the book known as the Avatamsaka Sûtra ... it is stated that 'Because from the beginning, all sentient creatures have confused the truth, and embraced the false; therefore has there come into existence a hidden knowledge called Alaya Vijnâna.' 'Who is in the possession of the true hidden knowledge?' 'The great teachers of the Snowy Mountain,' is the response in The Book of Law."

We have most likely misconstrued the logos as well. At a certain point, Shiva is relegated to the Absolute, or unconscious latent potency. The logoi are intended as first, Vishnu, second, Brahma, third, Devi Prakriti (it “is called fohat in several Buddhist books”). According to Subba Row, "...the first manifestation of Parabrahmam, “the highest trinity that we are capable of understanding,” which is Mulaprakriti (the veil), the Logos, and the conscious energy “of the latter,” or its power and light; or — “matter, force and the Ego, or the one root of self, of which every other kind of self is but a manifestation or a reflection.”"

"Krishna is the seventh principle in man, and his gift of his sister in marriage to Arjuna typifies the union between the sixth and the fifth. It is worthy of note that Arjuna did not want Krishna to fight for him, but only to act as his charioteer and to be his friend and counsellor. From this it will be perceived that the human monad must fight its own battle, assisted when once he begins to tread the true path by his own Logos. "

1. Pradhana (Akasha, Aditi) & Mulaprakriti, the veil on Vishnu or Alaya; unmanifested; the already present yet still unmanifested potentiality in the bosom of Father-Mother (Svabhavat, Ardhanari). "In its inmost nature it is not unknowable as Parabrahmam, but it is an object of the highest knowledge that man is capable of acquiring. It is the one great mystery in the cosmos, with reference to which all the initiations and all the systems of philosophy have been devised...It is not material or physical in its constitution, and it is not objective; it is not different in substance, as it were, or in essence, from Parabrahmam... the chaitanyam which animates the whole cosmos springs from it; avidya"). It is only ever glimpsed as purusha in samadhi, on a "thread soul" as described.

2. Demiurge (Brahma, Mahat, Buddhi)

3. Daivi Prakriti (the ultimate differentiation of the Second and the individualization of Cosmic Forces, of which Fohat is the chief; Fohat is svabhava in manifestation; for Fohat is the synthesis of the Seven Creative Rays or Dhyan Chohans which proceed from the third Logos. The sun from which it springs is not the physical sun that we see, but the central sun of the light of wisdom, mahachaitanyam, vidya--distinct, independent of mulaprakriti; inexhaustible, infinite life)

"Up to the day of the Yogacharya school the true nature of Paranirvana was taught publicly, but since then it has become entirely esoteric; hence so many contradictory interpretations of it. It is only a true Idealist who can understand it. Everything has to be viewed as ideal, with the exception of Paranirvana, by him who would comprehend that state, and acquire a knowledge of how Non Ego, Voidness, and Darkness are Three in One and alone Self-existent and perfect."

Thus, while the Yogacharyas say that Alaya is the personification of the Voidness, and yet Alaya is the basis of every visible and invisible thing, and that, though it is eternal and immutable in its essence, it reflects itself in every object of the Universe “like the moon in clear tranquil water”...the whole “Three in One”, or Space, which is the First (unmanifested) Logos, which is forever in the state of pariniṣpanna."

In Yogacharya, Dolpopa explains these three states as the way to understand Prajnaparamita. Almost identical to the Svabhavika Kaya.

Koothoomi pointed out: ""Rupa-devas" -- Dhyan Chohans having forms; The Planetary Spirits of our Earth are not of the highest, as you may well imagine -- since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would like to be compared with an angel or a Deva. (Those) are the intelligent Rulers of this world of Matter, and who, with all this intelligence are but the blindly obedient instruments of the One; the active agents of a Passive Principle: "Arupa-devas"-- Dhyan Chohans having no forms...for instance in enumerating the seven lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of Doubt." I will ask you to remember the name as we will have to speak of it hereafter. Every such "world" within the Sphere of Effects has a Tathagata, or "Dhyan Chohan" -- to protect and watch over, not to interfere with it. Everything is so harmoniously adjusted in nature—especially in the subjective world, that no mistake can ever be committed by the Tathagatas—Dhyan Chohans—who guide the impulses.”

Or, Agnishvattas (the effect of the Sun on man is connected with Kâma-Prâna) and Barhisads (the Moon is chiefly Kâma-Mânasic).

He referred to "spheres of effects", which came to be called talas. Barhisads are instruments; Agnishvattas are the guides of the talas.

From a Supplement to Lokas and Talas:

Prakritic consciousness cannot really be explained because it deals with dangerous elementals. It is the root of avidya or maya. It operates microbes. This is sealed behind years of discipleship.

"Take any corresponding Loka and Tala. The two together represent a State of Consciousness in which a man is; in his highest moments in that state he is at the Divine pole, the Loka; at his lowest, he is at the Infernal pole or Tala.

Take now the second and third columns to 4. These are in opposition and hence any consciousness in any of them is in opposition to the other or is at its extremity. Bhûrloka, the habitat of thinking and good men, is opposed by Pâtâla, the animal gross body and the astral personality as such. Hence if, while a man is placed among good men, his consciousness is fixed on the animal gross body, he is really in Pâtâla.

Bhuvarloka is a state of consciousness in which he thinks more of his inner life and it is opposed by Mahâtala because that is the abode of the astral shadow. It is not removed from the body but distinguishes the condition or vibration of the astral shadow when the thinker is working in Bhuvarloka.

In 3, Svarloka, the desires and passions have been almost wholly overcome, and it is opposed by Rasâtala, or that condition wherein desires and passions have complete control. Rasâtala is properly the name for the latter inasmuch as it is the flavor or savor of things and sensations that the desires bring up when they are unsubdued.

The 4th, Maharloka, is the point in development where Kâma has been subdued and Antahkarana may be destroyed. Hence it is opposed, at the other extreme, by Talâtala, where the Lower Manas has been so often sucked down by Kâma that the Antahkarana is atrophied and the loss of the soul results. This is plainly and graphically shown in the fourth division of the column headed “planes of corresponding Hierarchies.” For there the two opposite poles are given concluding with the words: “The sphere of compassion at the one end, and that of intense selfishness at the other.” In the Secret Teachings the intensity of selfishness is always given as the opposite pole of intensity of compassion.


...Rûpa states of consciousness are referred to, or those when in the body; below it the Arûpa or formless states are given. And in this the rule given above in respect to opposition prevails. Janar is a high spiritual state, Sutala the correspondingly low material state, using material here in the sense of invisible matter; in Vitala the loss of the soul is complete, thus opposing the Christos state; Atala is a continuation physically of Vitala because the physical force must be exhausted; it properly designates the next rebirth after that one in which the soul was lost, and therefore it opposes Satyaloka wherein the great choice may be made, whereas in Vitala no choice whatever is possible.

With Atala, we will then describe the state thus: “that in which there is a continuation of combination of molecules of different planes into a living form devoid of a soul which had fled in a preceding life; and that may be either from spiritual or unspiritual causes.”

Taparloka. That state, whether incarnate or not, of the Ego, when through many lives of devotion, etc., the Ego is invulnerable, etc. The forces on the material plane which produced the body used by such a Yogi have a force which may result in the production of a new body devoid of soul but protected from any entry by vicious influences of any kind. Such a body will be good, but being without soul is in the Vitala state.

Vitala. As applied to those who have lived wickedly, the soul is lost in the life when this state is reached and the whole trend of what is left physically, astrally and mentally, is wicked, and vicious. But the forces must exhaust and will produce a new body which is soulless from birth and wholly vicious.

Satyaloka. Is that next step or stage for the Yogi who had reached Taparloka and it need not require in every case a new incarnation of the Ego. In this the great choice is made as inevitably as Atala follows Vitala. The Yogi becomes Nirmânakâya.
Atala. The exhaustion of the forces produced by the persistently wicked, and by which is brought forth the new, soulless and wicked body referred to under Vitala, above. Atala is the point where the physical disappears or is disappearing into the noumenal, as Satyaloka is the state wherein the Yogi is truly joined with the All. Hence we may, from the standpoint so far taken, make a correspondence with Âkâśa, Satyaloka, Atala, the next unnamed state and Arûpa, for at this point form, as imposing any limits to perception, has disappeared.

But at the same time there are many in the Atala or Vitala state that are inactively bad, doing nothing much of any sort, and only carrying out the law of nature which provides for the dissipation in the right way of all those elements which have to be ground out, so to say, in the great mill of the Gods.

Now go to page 666, where it is said that Rasâtala is blind inside blind. There is no confusion in reality here...Here the Instructions are speaking of the higher Elementals often mentioned by the Rosicrucians and by the ancients, as the Sight Devas. Some of these are below man and some above him in the sense of their belonging to another order of evolution; and therefore they may be said to be in either Rûpa- or Rasâ-tala. The having but three senses shows that this has no reference to the diagram as applied to man. These elementals are some of those whom we have said it is dangerous for man to have any dealings with until he is fully fitted to be their master in every sense.

Kara is “hand.” Going to the diagram above analyzed we find that Lower Manas here clings to things, and thus the correspondence is perfectly accurate and is a correspondence made between a metaphysical and physical state.

Rasâ is also Rûpa-tala because in order to appreciate and know the physical form of anything, touch, taste and sight are required. It may not seen at first glance that taste has anything to do with the cognizing of form, but it has, inasmuch as physical form partakes of prithivi or earth, and the distinguishing characteristic of that is taste or flavor and smell, all being interrelated to each other. And turning again to the diagram where we now look for the corresponding state of the entangled self we see that under Rasâtala the principle Kâma longs for the taste of everything.

The next on page 666 refers to Mahâtala as connected with the Elementals which belong also to the preceding. Here those beings are coming nearer to man, for we see that as said on the page they have the power to some extent of living in and by the lower five senses of man and correspond to Kâma and Prâna in the human scale. But as they are without form they are still below men and have not developed Manas. To them man seems as a God, for he shines in their sight. They are also dangerous for man. They have power and certain sorts of knowledge he has not, but they are devoid of that which gives to man his conscience."

HPB's Talas differ from Vishnu Purana on two terms; it is the same as in Agni, Bhagavata, and Padma Puranas, except she made up Kara Tala where they have Talatala or Gabhastala. "Place place" is a bit redundant, and one meaning for Gabhas would be hand, so this is the same. Her terms for Lokas are identical to Agni Purana, which also mentions Vairajas. "Vyahriti" is a term that would specify Lokas are not physical planets, but spheres of consciousness.


Of occultism overall: "Gupta-Vidya, "Secret Knowledge." But the knowledge of what? Some of the Sanskrit terms may help us.

There are four (out of the many other) names of the various kinds of Esoteric Knowledge or Sciences given, even in the esoteric Purânas. There is (1) Yajna-Vidya, knowledge of the occult powers awakened in Nature by the performance of certain religious ceremonies and rites. (2) Maha-vidya, the "great knowledge," the magic of the Kabalists and of the Tantrika worship, often Sorcery of the worst description. (3) Guhya-Vidya, knowledge of the mystic powers residing in Sound (Ether), hence in the Mantras (chanted prayers or incantations) and depending on the rhythm and melody used; in other words a magical performance based on Knowledge of the Forces of Nature and their correlation; and (4) ATMA-VIDYA, a term which is translated simply "knowledge of the Soul," true Wisdom by the Orientalists, but which means far more.

This last is the only kind of Occultism that any theosophist who admires Light on the Path, and who would be wise and unselfish, ought to strive after. All the rest is some branch of the "Occult Sciences," i.e., arts based on the knowledge of the ultimate essence of all things in the Kingdoms of Nature--such as minerals, plants and animals--hence of things pertaining to the realm of material nature, however invisible that essence may be, and howsoever much it has hitherto eluded the grasp of Science. Alchemy, Astrology, Occult Physiology, Chiromancy, exist in Nature and the exact Sciences--perhaps so called, because they are found in this age of paradoxical philosophies the reverse--have already discovered not a few of the secrets of the above arts. But clairvoyance, symbolised in India as the "Eye of Siva," called in Japan, "Infinite Vision," is not Hypnotism, the illegitimate son of Mesmerism, and is not to be acquired by such arts. All the others may be mastered and results obtained, whether good, bad or indifferent; but Atma-Vidya sets small value on them. It includes them all and may even use them occasionally, but it does so after purifying them of their dross, for beneficent purposes, and taking care to deprive them of every element of selfish motive."

So true clairvoyance proceeds from atma vidya. The other branches are well entwined into our system, and so we are hoping to place them in that same light.

"it is only the last one, “Atma-Vidya,” or the true Spiritual and Divine wisdom, which can throw absolute and final light upon the teachings of the three first named. Without the help of Atma-Vidya, the other three remain no better than surface sciences, geometrical magnitudes having length and breadth, but no thickness. They are like the soul, limbs, and mind of a sleeping man: capable of mechanical motions, of chaotic dreams and even sleep-walking, of producing visible effects, but stimulated by instinctual not intellectual causes, least of all by fully conscious spiritual impulses. A good deal can be given out and explained from the three first-named sciences. But unless the key to their teachings is furnished by Atma-Vidya, they will remain for ever like the fragments of a mangled text-book, like the adumbrations of great truths, dimly perceived by the most spiritual, but distorted out of all proportion by those who would nail every shadow to the wall."

As a practitioner, I started thinking about why Kagyu lacks much original connection with Avalokiteshvara; and this is because that branch was in Ceylon and distributed around Asia. The "system of Vajradhara" is later, and it was imbued with Avalokiteshvara after a few centuries.

In Tibet, parts of the Mula Kalachakra, which were sealed by H. H. the Great Fifth in Drepung around the 1650s, have been unearthed within the last few years.

Agni Purana is "Agni says", and he describes Vishnu, in the same fashion as placing Vishnu as the "first Logos". Shiva is both beyond Vishnu as well as within him--in such a way that, within the first few chapters, he is seduced by Vishnu's illusory power or Maya. He then becomes the first one to transcend it by tapas.

It proceeds with multiple creations and Vishnu Avatars and specifies Vamana as striding Bhu, Bhuvar, and Svar Lokas, pitching his opponent into Sutala. The difficulty with these Puranas is they then depict Buddha avatar as Vishnu leading the unorthodox to hell. From there it covers the Mahabarata. Agni is never prominent, but is the sire of the three fires in our world. Svaha is his original mate, as well as the ending of mantras such as Tara's. In chapter fifty-one we find the description of Sun, Ida, Pingala, Shushumna.

Esoterically we are taught not to take the ritualism literally, but there seems to be something to Yajna with sacrifice--this being the deer, as Krishna and others are shown "slain while a deer", plus the sacrifice that happened at Deer Park at Sarnath. The sacrifices are internal demons and delusions within the Pratyekha, which we attempt to summon and slay with Maha Vidya.


According to the Vedas, there are seven realms or spheres or planes of existence, each more spiritually advanced than the previous one. It is written that through spiritual awareness and development, we can progressively move through these realms and ultimately merge with the Supreme Being. Many Buddhist teachings have also referred to these seven realms.

By chanting this mantra, Divine spiritual light and power is infused in each of our seven chakras and connects them to these seven great spiritual realms of existence."

Tathagatha has said: "Sacrifices have the agnihotra as foremost; of meter the foremost is the Sāvitrī."

This means Agni Yajna and Gayatri. Gayatri should be "three lines of eight syllables". Its origin in Rig Veda 3.62.10 is only the line Tat Savitar Varenyam Bhargo Devasya Dheemahi Dhiyo Yonaha Prachodayat. It also occurs in Yajur Veda, as does the phrase Earth! Ether! Heaven! without the om. Bhu is earth, bhuva is sky or space, svar is wisdom (like dhyo or dyaus). How this came to have seven vyahriti, I am not sure; it occurs in Puranas and Upanishads, but I don't know where in Vedas.


The three primal fires of Agni are formless and in the Central Sun:

"Science only errs in believing that, because it has detected in vibratory waves the proximate cause of these phenomena, it has, therefore, revealed ALL that lies beyond the threshold of Sense. It merely traces the sequence of phenomena on a plane of effects, illusory projections from the region that Occultism has long since penetrated. And the latter maintains that those etheric tremors, are not, as asserted by Science, set up by the vibrations of the molecules of known bodies -- the matter of our terrestrial objective consciousness, -- but that we must seek for the ultimate causes of light, heat, etc., etc., in MATTER existing in super-sensuous states -- states, however, as fully objective to the spiritual eye of man, as a horse or a tree is to the ordinary mortal. Light and heat are the ghost or shadow of matter in motion. Such states can be perceived by the SEER or the Adept during the hours of trance, under the Sushumna ray -- the first of the Seven Mystic rays of the Sun.

The names of the Seven Rays -- which are, Sushumna, Harikesa, Viswakarman, Viswatryarchas, Sannaddha, Sarvavasu and Swaraj -- are all mystical, and each has its distinct application in a distinct state of consciousness, for occult purposes. The Sushumna, which, as said in the Nirukta, is only to light up the moon, is the ray nevertheless cherished by the initiated Yogis. The totality of the Seven Rays spread through the Solar system constitute, so to say, the physical Upadhi (basis) of the Ether of Science; in which Upadhi, light, heat, electricity, etc., etc., -- the forces of orthodox science -- correlate to produce their terrestrial effects. As psychic and spiritual effects, they emanate from, and have their origin in, the supra-solar Upadhi, in the ether of the Occultist -- or Akasa."

The Gayatri is the daiviprakriti of the two halves of the first ray united. Daivi Prakriti is the direct reflection of the formless triple fire. She is the seventh plane, seventh principle.

"The Seven Beings in the Sun are the Seven Holy Ones, Self-born from the inherent power in the matrix of Mother substance. It is they who send the Seven Principal Forces, called rays, which at the beginning of Pralaya will centre into seven new Suns for the next Manvantara. The energy from which they spring into conscious existence in every Sun, is what some people call Vishnu, which is the Breath of the ABSOLUTENESS. We call it the One manifested life -- itself a reflection of the Absolute......... "

Mulaprakriti is properly the zero or laya. The shaktis including daiviprakriti are said to be the fifth principle (prana-jiva). It also exists in her seventh or physical principle. To us, deviprakriti is the first ray. Prana is the radiant reflection of atma.

In Brahmanda Purana, rays, or kirana: "Sushumna resuscitates the waning Moon and spreads up and sideways; Hariksha which is in the front of Surya is the originator of Nakshatras; to the South of Surya is Vishwakarma which sustains Budha or Jupiter; Vishwashrama from the western side of Sun is the originator of Shukra or Venus and promotes the cause of Panditas or or the Learned Human beings; Sampadsawa Rashmi of Surya is the originator of Kuja; the sixth Rashmi Arvavasu is the birth place of Brihaspati and the seventh Rashmi Swaraat is the originator of Saturn. All the Planets and Stars exist due to the magnificence of Surya Deva. Nakshatra literally means that it has no decadence and it is called Taraka as it redeems the Punya of those persons who performed extraordinary deeds."

The sun is called "Saptasva" (one with seven horses--the sun god's chariot is drawn by seven horses). It is also said that there is only one horse drawing the chariot but it has seven different names. "Asva" also means "kirana" or ray. So "Saptasva" could mean that the sun emits seven types of rays or colours. It is of course the same light that is split into seven colours. In the Taittiriya Aranyaka it is clearly stated that the same "asva" or ray has seven names: "Eko asvo vahati saptanama. "

[shaberon]

A seven-fold scheme is not particularly evident in Buddhism, however:

When Buddha was born, he took seven steps.

He was not Buddha yet, he was a bodhisattva. Bodhisattvas are described as having seven wealths. From one of the very first codes of Buddhist literature, the Samyukta Agama, these wealths are understood as Sapta Bodhyanga, the seven factors of enlightenment: sati, dharma vicaya, viriya, pīti, passaddhi, samādhi, upekkha.

This concept carries through the Lotus Sutra, which summons a massive seven treasures tower, or in the Arborescent Array:

"There are ten reasons great bodhisattvas show the act of walking seven steps; to manifest the power of bodhisattvas; to manifest the giving of the seven kinds of wealth; to satisfy the wishes of the spirits of the earth; to manifest the appearance of transcending the three worlds; to manifest the supreme walk of the bodhisattva, beyond the walk of the elephant, the bull, or the lion; to manifest the characteristics of the adamantine ground; to manifest the desire to give sentient beings courageous strength; to manifest the practice of the seven jewels of awakening; to show that the truth they have realized does not come from the instruction of another; to manifest supreme peerlessness in the world. These at the ten reasons they show the act of walking seven steps after birth; they manifest this to pacify sentient beings.

~Avatamsaka Sutra – 1106"

Monks own seven items, chakravartins have Sapta Ratna or seven jewels of royalty, Seven Buddhas and Seven Mothers were broadly prominent at Ajanta, Elephanta, and Ellora; Amitabha Sutra uses seven stairs and other things; seven limb practice is standard in preliminaries. So Buddhism actually does have a core set of seven, indicated by many things. In practice, during meditation, one may contemplate the seven Factors of Enlightenment as well as on their antithesis, the Five Hindrances (sensual pleasure, ill-will, sloth-torpor, restlessness-worry, doubt). There is a small hint towards perhaps accepting a weird system of five practical tanmatras in the forty-nine fires.

The Sapta Ratna or jewels of a chakravartin include faith, which is like a river; discipline, which is like a flower; generosity, which is like a jewel; learning, which is like an ocean; samaya (dignity), which is like a crystal; propriety, a sense of moral shame, which is undeceiving like one's own parents; and wisdom (prajna), which is like the sun.

Inasmuch as sets of object can refer to Bodhyanga, which is similar to states or "Lokas", or Ratna, similar to effects, or "Talas", those seem to both be here beneath the surface.

So Buddha also praised the Gayatri, which refers to seven vyahriti, or the "Lokas" exactly as described, and he also said to remember Agni. He could have said hail Indra and chant Hare Krishna, or anything, but he specifically mentioned those. Agni said all the Buddhists were going to hell, well, we plan to, by crossing the Talas and purifying them. Mostly by using forms of Agni.

With a little review, we have: deconstructed the three logoi; gained the mystic names of the rays, their occult powers, their Chohans and Mahavidyas, and knowledge of their five schools; and re-booted an attempt at the forty-nine fires from source texts, with a bit better understanding of what it is. Meanwhile twisting this in to the proposed seven Manjushri mandalas in an unusual way. It may be unclear, but I am thinking of those in a standard exoteric way of ascending chakras and planes, root to crown. The twists are the attempt to interpret using occult color, from the standpoint that the "practical seven" of a human being are highly mixed and interactive, compared to the "primordial seven" of the outpouring or creation. The tantric point of view is that making the body a "representation" of the divine is failure, whereas making it a "reflection" is occultism. The color change proposed by a clairvoyant has re-aligned some of the correspondences in the "representation" lists, producing something unknown, but strangely coherent in its progress.

Basic numbers without a "Logos" would begin something like:

2 = 0. Passivity; Father-Mother, Svabhavat, Parabrahm. Absolute and Unknowable.

1 = Central Spiritual Sun. Aditi Mulaprakriti and Vishnu Alaya. They constantly experience paranishpanna, perfect existence, because they are three in one: Non Ego, Voidness, and Darkness. They have created a formless triple fire (Agnishvattas or Pranidhana Natha) of sad bhava, or true existence, and three shaktis called Iccha, Jnana and Kriya. Agni and Svaha (formless aerial flame) produce Pavaka, Suchi, and Pavamana, witnessed later by light, heat, and moisture. As Vishnu pervades all space, this produces the formless roots of all rays.

2 = Divine Mind or Mahat, Brahma, etc. He produces dependent, cause-and-effect, or conceptual existence called vikalpita, paratantra or na abhava. Drapes itself in Maya, the root of Avidya, producing Pancha Buddha on this divine plane.

3 = Light of the One Life or Daiviprakriti, which is parikalpita, "imagined", or abhava, "non-existent", although it is the direct reflection of the absolute. To us, it emanates from the Central Sun, and is reflected by our visible Sun, differentiated into rays, known as kirana, rashmi, or asva. Her first or direct ray is Sushumna (Sun or Moon), and the rest are Hariksha (Moon or Sun), Vishvakarma (Mercury), Vishvashrama (Venus), Sapadsawa or Sannaddha (Mars), Arvavasu (Jupiter), Swaraj (Saturn). In some versions those planets are different, but the order 1-7 seems firm. Vidya is in this reflection.

Maya--Avidya stems from highest form of existence, Mulaprakriti, whereas Vidya is revealed in the imaginary, non-existent manifestation.

So while a Loka usually corresponds to the Tala of the same plane, it seems we are told that from any Loka, one may perceive any Tala. The Talas are "south poles" with mayavic conditions; Ratna are the expedient means that neutralize their attraction.

Sapta Ratna in the Gandavyuha are given as gold (suvarṇa), silver (rūpya), lapis lazuli (vaiḍūrya), crystal (sphaṭika), red pearl (lokitamukti), emerald (aśmigarbha), coral (musāragalva). Lotus Sutra changes the last four to seashell, agate, pearl, and carnelian. Also mentioned frequently are diamonds (vajra), gems (ratna), jewels (maṇi), and maṇi-gems (maṇiratna). These are simply symbols for the qualities emerging from faith up to prajna, so we will start with these Ratna qualities rather than their symbolic forms. The chakravartin items such as chakra, chariot, precious stones, consort, treasure, horses and elephants, fit the "means" practices better, whereas the Sanskrit gems are the branches of enlightenment (Bodhyanga).

Bodhyanga..................................Ratna

1. Sati........................................Confidence (sraddha)
2. Dharma Vicaya.........................Discipline (sila and vinaya)
3. Viriya......................................Generosity (dana)
4. Piti..........................................Learning (sravana)
5. Passadhi..................................Dignity--Samaya (lajja)
6. Samadhi..................................Propriety (hri apatrapya)
7. Upekkha..................................Prajna (sherab)

The first branch of enlightenment is Sati or mindfulness; alertness. The first jewel is Sraddha. Sraddha in Buddhism carries two distinct meanings: one is faith (pasada), producing piti, (serene pleasure), and the other is self-confidence, producing viriya (energy). Saddha, when it is pasada (faith), is an antidote to vicikiccha (doubt about the greatness of Buddha, excellence of his teaching, and uprightness of his disciples) and moha (deluded state of mind); its characteristic, according to the Milindapanha, Visuddhimagga, and Abhidharmakosa, being serenity of mind (sampasadana). Saddha, when it is self-confidence, puts energy (viriya) into one’s mind to achieve an object which another person like him has achieved. It makes him rely on his capabilities and work out the same to their fullest extent. HPB gives Smrti (memory) in place of Sati, and describes these Seven as esoterically meaning Seven states of consciousness. Sati or mindfulness fully developed would make a clear memory.

The second branch of enlightenment is Dharma Vicaya, the interest in knowledge and knowing the real nature of things. The second jewel is Discipline--vinaya (monastic rules) or sila (virtue, Pancha Sila precepts for laity).

The third branch of enlightenment is Viriya or energy. The jewel is generosity (dana). The fourth branch of enlightenment is Piti; stimulating or exciting happiness. The jewel is sravana, listening to or hearing dharma. The fifth branch of enlightenment is passadhi (tranquility). The jewel is samaya or lajja, the bond of dignity.

The sixth branch of enlightenment is samadhi. The jewel is hri apatrapya; conscience. The Buddha calls these two states the bright guardians of the world (sukka lokapala). He gives them this designation because as long as these two states prevail in people’s hearts the moral standards of the world remain intact, while when their influence wanes the human world falls into unabashed promiscuity and violence, becoming almost indistinguishable from the animal realm. The absence of them is said to be the chief attribute of the icchantika. Hiri is an innate sense of shame over moral transgression. Apatrapya is moral dread, fear of the results of wrongdoing.

The seventh branch of enlightenment is upekkha, ultimate neutrality and equipoise. The jewel is Prajna Paramita.

___________________________________


In following a traditional format of increasingly higher planes, I will move the sifted Lokas material in with the 1-7 Seals. That way they will work with the Gayatri.

Vishnu Purana ("Parasara says"): "These three spheres (earth, sky, planets) are termed transitory: the three highest, Jana, Tapa, and Satya, are styled durable: Maharloka, as situated between the two, has also a mixed character; for although it is deserted at the end of the Kalpa, it is not destroyed. These seven spheres, together with the Pātālas, forming the extent of the whole world, I have thus, Maitreya, explained to you."

"Śesha bears the entire world, like a diadem, upon his head, and he is the foundation on which the seven Pátálas rest. His power, his glory, his form, his nature, cannot be described, cannot he comprehended by the gods themselves. Who shall recount his might, who wears this whole earth, like a garland of flowers, tinged of a purple dye by the radiance of the jewels of his crests...The ancient sage Garga, having propitiated Śesha, acquired from him a knowledge of the principles of astronomical science, of the planets, and of the good and evil denoted by the aspects of the heavens. The earth, sustained upon the head of this sovereign serpent, supports in its turn the garland of the spheres, along with their inhabitants, men, demons, and gods."

"There is no very copious description of Pátála in any of the Puráńas. The most circumstantial are those of the Váyu and Bhágavata: the latter has been repeated, with some additions, in the first chapters of the Pátála Khańd́a of the Padma Puráńa. The Mahábhárata and these two Puráńas assign different divisions to the Dánavas, Daityas, and Nágas; placing Vásuki and the other Nága chiefs in the lowest: but the Váyu has the cities of the principal Daityas and Nágas in each; as in the first, those of the Daitya Namuchi, and serpent Kálíya; in the second, of Hayagríva and Takshaka; in the third, of Prahláda and Hemaka; in the fourth, of Kálanemi and Vainateya; in the fifth, of Hirańyáksha and Kirmíra; and in the sixth, of Pulomán and Vásuki: besides others. Bali the Daitya is the sovereign of Pátála, according to this authority. The Mahábhárata places Vásuki in Rasátala, and calls his capital Bhogavatí. The regions of Pátála, and their inhabitants, are oftener the subjects of profane, than of sacred fiction, in consequence of the frequent intercourse between mortal heroes and the Nága-kanyás, or serpent-nymphs. A considerable section of the Vrihat Kathá, the Súryaprabhá lambaka, consists of adventures and events in this subterraneous world."

_________________________________________________________________


According to scholars, the Visuddhimagga is one of the extremely rare texts within the enormous literatures of various forms of Jainism, Buddhism, and Hinduism to give explicit details about how spiritual masters were thought to actually manifest supernormal abilities. Abilities such as flying through the air, walking through solid obstructions, diving into the ground, walking on water and so forth are performed by changing one element, such as earth, into another element, such as air. The individual must master kasina meditation before this is possible.

According to Mr. Wayman, "Although practice with kasiṇas is associated with the Theravāda tradition, it appears to have been more widely known among various Buddhist schools in India at one time. Asanga makes reference to kasiṇas in the Samāhitabhūmi section of his Yogācārabhūmi.".

There is only one Vissudhi Marga for all Buddhism. Colonel Olcott used this, describing it as the way to develop natural powers. Within the science of "iddhi vidhanana" are laukika or bahira, which can be produced merely by discipline or left hand practices, and lokottara or sasaniks, which comes from interior self-development and is more complete. This is the Atma Vidya and the way to parinirvana.

According to him, "This was a divine radiance sent forth from within by the power of his holiness, Buddharansi, the Buddha rays, six, linked in pairs. Nila, Pita, Lohita, Avadata, Mangasta, Prabhasvara...the (perceived) light shines stronger and brighter in proportion to the spiritual development of the person (witness). Tejas; its extended radiance they call Prakasha. The Human Aura. All human beings, animals, trees, plants and even stones, have it. (From a wisdom being) It is immensely brighter and more extended than in cases of other beings and objects. It is the evidence of their superior development in the power of Iddhi. The light has been seen coming from dagobas in Ceylon where relics of the Buddha are said to be enshrined."

āyatana: 1. 'spheres', is a name for the four formless meditations, jhāna, or dhyana. The Buddha used the word jhāna for the stages the Mind passes through as it progresses from cluttered normality to pristine clarity. The four lower stages can be reached by hatha yoga, but not these formless ayatana.

These six pairs are what HPB was trying to craft in the 49 fires. The ayatana consist of five physical sense-organs and consciousness, being the six personal (ajjhattika) bases; and the six objects, the so-called external (bāhira) bases. These appear to be manas, the jnanendriyas and the perceived bhutas.

(1) sight and colour/form (rūpa-āyatana);
(2) hearing and sound (śabda-āyatana);
(3) smell and scent (gandha-āyatana);
(4) taste and flavours (rasa-āyatana);
(5) touch and tangible objects (sparśa-āyatana); and
(6) mind and ideas (mano-āyatana).

Buddhism normally mixes these with six "sense-consciousnesses" or Vijnana to get eighteen elements of perception. Vijnanakaya is not sense of sight, but "sight consciousness", and so on through all the rest. These types of consciousness are one of the "skandhas", which include form aggregate (rupa or bhuta), sensation aggregate (jnanendriya), perception aggregate (contact between vijnana and the other aggregates, karmendriya), mental formation or fabrication aggregate (samsara). Vijnana corresponds to higher manas or the true individual, so this aggregate would form one's Loka, whereas samsara is karmic aftermath effects or the Tala.

As Mahat or Brahma sends jivas into the worlds, their ahamkara or "I" experiences the three modes of motion, sattva, rajas, tamas. From sattva proceeds manas with the jnanendriyas (senses) and karmendriyas (connatives, such as hands and speech). From tamas proceed the tanmatras (subtle or formless impulses) and the bhutas (gross elements). These are only a matter of degree; so from sabda tanmatra or the impulse for hearing, proceeds akasha, down to gandha tanmatra, the impulse for scent, causes the earth element. The subtle and gross states tanmatra--bhuta are also called suksma and sthula. The cause-effect continuity is described in for example Subala Upanishad.

The senses perceive bhutas, but if the mind can reach samadhi, it will start to perceive the tanmatras.

The mode of sattva applied to the indriyas, the senses and connatives, will train the samadhi.

There are many forms of samadhi, but, if Buddhism may be permitted Seven Dhyanas with an indescribable eighth, they come in distinct waves. So the first proceeds from "substantial" control of the Five Hindrances. With practice, it leads to Rapture, which leads to other things:

Dhyana:...........First.............Second.............Third...............Fourth

Kama,....secluded,withdrawn...(gone).........................................
lack of
skill

vitakka,...accompanies...........stilted..........................................
vicara

piti,.....seclusion born.......samadhi born...rapture fades.................
sukha..pervades body.....pervades body...sukha pervades..abandoned

upekkha,...........................internal.........equanimous...serene indifference
sati
parishuddhi

The fourth dhyana is a "stoppage of breath", similar to the silent voice in the heart, and the opening point of abhijñā or the major signs towards iddhi or rddhi. The following arupa or formless dhyanas are the ayatana. Fifth, only an infinite space, which is empty, ākāśānantyāyatana. Sixth, vijñānānantyāyatana, that space has no existence; there is only infinite consciousness. Seventh, ākiṃcanyāyatana, that there is no consciousness, but infinite nothingness. Lastly, naivasaṃjñānāsaṃjñāyatana, the most discrete possible state of mind, "neither perception nor non-perception".

The exoteric teaching is to master the kasinas forwards, backwards, then forwards and backwards. Then do the same thing with the dhyanas. Then hold one kasina and do all the dhyanas all of those ways. Then you do alternating ones, and so forth, up to fourteen iterations of the sets of kasinas (tanmatra-bhutas) and dhyanas (jnanedriyas and karmendriyas). The enumeration is different, blocks of four, but their emphasis is on making the "formless" a part of the experience.

So far, it appears that "Lokas" are "Dhyanas", which relates to the whole aggregate of Vijnana. In other words, with rare exception, the Loka-Dhyana is experienced one at a time; one does not usually experience a piece of Vijnana individually, but to master them, they are used individually in the kasinas. These are well-mapped. "Ayatana" means the higher, formless stages of dhyana, but may not be as useful as an individual word; dhyana includes it.

The "Talas", shadows or samsara are not much described in Puranas; Buddhism uses "six realms" of different kinds of beings. Tanmatras-bhutas and the indriyas are not in question. As far as I can tell, HPB was going to use each set of five and add manas as the "subjective" element. Then these were doubled by positive and negative. This doubling is the same as Loka-Tala. I think it is more of a north-south polarity, and, in any case, the two opposites are produced by the gunas or modes of motion.

Sattva is neutral, tama "negative" or "resistant", rajas positive. In one description, the Sattvic attributes are Jnanendriya; rajasic are the Karmendriya; all ten indriyas are the prajapati.

In the earlier "trilokya", those were not really the three lowest planes, but more as Koothoomi suggested: Bhur Loka was the lower three (of maha-bhutas), Antariksha the middle of "five ethers", Svar the highest three planes of tanmatra, prajapati--indriya, manas. Our three highest planes are the lowest three of the One Self.

So the forty-nine fires are not a chart of the whole complete cosmic reality. In fact, the 49th is Maya or veil of Buddhi, the arhat state, which the bodhisattvas are beyond. That is why it is really a practical path, with only a "general indication" of the beyond. Buddhi is the highest fire, and the forty-eight are "cognitions of Buddhi". The first initiations are all about reaching that shore; there happen to be more developments afterwards, but our main object is getting there.

Spelled out a little better, HPB's version of the cognitions of Buddhi are:

Five rajasic tanmatras and manas, five tamasic tanmatras and manas.
Five rajasic bhutas and manas, five tamasic bhutas and manas.
Five rajasic jnanednriyas and manas, five tamasic jnanedriyas and manas.
Five rajasic karmendriyas and manas, five tamasic karmendriyas and manas.

In:

Seven rajasic Lokas and seven tamasic Talas.

Because these are simultaneous, it is much like a see-saw or fulcrum, on which the sattvic ability of manas is used to balance the forces of rajas and tama. And just because it is true that humans are attached to Buddhi, that has nothing to do with who and where the real individual is--that's what these fires are about.

Samkhya gives the evolutes as being produced by Ahamkara, which, Theosophically, is Maya. Personified, Sattva is Vishnu, Rajas is Brahma, Tamas is Shiva.

[shaberon]

So the complex true head chakra has to work like a magnetic motor and dissipate our heat and karma, until, white is the only way we could draw it, but, clear, cold, vacuum is a more accurate description of the luminousness intended here. It is mostly with red and yellow of the nature of the sun at dawn.


Vasudhara will take all the Gold we can bring:



Packed in our Vajradhatu energy ball:







Om hrim srim Lakshmi namah svaha

In Maha Sunya, she becomes highly important. The Sarasvati aspect is more or less controlled and the entry way, whereas the purely Solar aspect can only be dealt with indirectly. Hence Lakshmi winds up as the Path.

Lakshmi Tantra says:

Her rest state is Absolute Brahman and her first differentiation is four-fold Aum, called transcendental existence and knowledge, first deviation from tamasic inertia. This is to say the Three-in-One, a u m + silence.

Samkarsana "contraction" fills the void (Iccha).

Pradyumna then causes greater activity (Jnana).

When the momentum of activity then causes her to be swayed by will, she is Kriya Shakti.

First deviation is seen as unmanifest, or Sarva Sunya. Mostly the same as Kanya or Kumara or Agnishvattas, and lacking body which is of the Barhishads or Lunar Pitris.

Mahalakshmi in Pralaya is Tamas or Mahamaya. Rajas is Mahasri. Sattva is Mahavidya. They mentally produce three pairs of male-female when active. The Sadguna Brahman of philosophy.

Mahalakshmi with Pradyumna makes her pair Brahma and Rajas Mahasri/Padma/Lakshmi, which is pregnant with the Egg, Hiryanagarbha, or egg of the cosmos.

Mahamaya's pair has Ishvara/Rudra/Samkara and Tamas Trayi/Sarasvati/Vidya.

Mahavidya's pair is Hrisikesa/Vasudeva and Sattva Gauri/Sati/Chandi.

Pralaya Mahalakshmi is Mahamaya. As Om sounds, Mahamaya is with Sarasvati.

She then orders Gauri to marry Rudra, Trayi to marry Brahma, and Padma to marry Vasudeva. Later commands Samkarsana and Gauri to break the Egg open. This makes avyakta, the unmanifest, into Water. Pradhana of the Egg, which is of the nature of void, becomes Water.

And the Divine Pairs are switched around. As you see, Lakshmi orders them to twist into different sets outside of Pralaya. We are not in a Pralaya so we are in Water, not Zero Mulaprakriti. It is the Formlessness or Kumaris of an active phase of the One Life. Even as Formless Water, it is the same Pradhana as void, and we realize them to be non-different. Pradhana is Mulaprakriti, which, in its active condition, is Water, Chaos, Great Void. It occupies a Prajna Space which is without relation to the space occupied by bodies or forms as we know them. Space related to the senses is twisted, inverted, and negativized from it.

When it moves towards Form:

In this Water, Vishnu--Hrisikesa sleeps (Tamas--Mahakali) accompanied by Padma and Vidya. Padma becomes Rajas, Maya is Tamas, Vidya is Sattva. Svaha gives Six Agni Seeds to Ganga. These are the ones from the Pleiadian trick. And from that point, Time and Form develop, i. e. cosmos and lower planes and the material Water element. So when we enter the Fixed Fires, we have transcended it. This seems to refer to a mark of attainment through Fire by Friction and Sarasvati as Tara's Sound of Om and Mantra and the development of Sambhogakaya which is the vessel of enjoyment. We are taking this as a Method of Manjushri with special application of throat energy.

Gold Treasure is the Dharmadhatu and I have to get In Union with a Yellow Bodhisattva such as Marici or Vasudhara. Remain in Cool Forest until she is a White Buddha Prajnaparamita, Saptalochani Tara, Usnisa Sita Sitataprata, and expand Suchness to equality with the Tahagathas, those who are Irreversibly Gone to Complete Suchness. Cool Forest is no longer any type of astral visualization, only a metaphor for this process. The use of Vajrasattva to obtain the Treasure Tower or fountain of wisdom; to intensify this Dharmadhatu into the Vajradhatu.

Lakshmi's prime power is Pradyumna: "Pre-eminently mighty one", "The Illuminator"; first son of Krishna, Kama-Eros. Also Manas. Kama and Manas. Love. Bhaga. As Bala-Rama's son, Sanat Kumara. With this Vyūha, the duality of Spirit (Puruṣa) and Matter (Prakṛti) makes its appearance, by means of the aiśvarya guṇa. It is not the first power from Deep Sleep, but the first she uses when active.

Linguistically, Pradyumna is also the only name in Sanskrit with all the 3 letters joined.

Now what was an aisvarya guna. Without the normal material modes of gunas, Lakshmi uses dual Divine Gunas: Vijnana--bala (Samkarsana), Aisvarya--virya (Pradyumna), and Shakti--tejas (Aniruddha; kriya). Deep sleep, dream, and waking.

Vasudeva, characterized by the six gunas, is sometimes called the first Vyuha (separation or array). From Vasudeva emanates three more vyuha: Sankarshana (Deep Sleep) in whom jnana and bala alone get manifested. From Sankarshana comes Pradyumna (Dream) to whom belong aishvarya and virya. From Pradyumna emanates Aniruddha (Waking) to whom shakti and tejas appertain. Again, a most tenuous concept of unmanifest Sarva Sunya: Sadguna Brahman; Vasudeva.

Jnana is called vijnanaghana of Brahman or his svarupa; omniscience. Tejas is nirmanakaya and jyoti. Aisvarya is freedom and lordliness. Bala is with Jnana, and we may note Bala-Rama outside of Sita and Rama's intrigues, Rama being more related to manifested sun. Bala is several aspects of our preparatory path (mindfulness, sraddha, virya, samadhi, prajna), directly realized and developed at the eighth bodhisattva level, fully realized in ten ways by a Samyak Sambuddha.

Aniruddha rules all souls, seated in the secret heart lotus (Kshetra). Avatars are sent by the Vyuha, but are not the transcendental Sadguna Brahman, because they are Vishnu.

Mahamaya is saying Jnana--Bala is of the Deep Sleep Lakshmi. It comes from her Deep Sleep into the Divine Fire to be realized as Jnanagni, the Divine Guna Vijnana Bala. The Consciousness of using Virya, Vital Air or Life, gives Kriya Shakti of Tejas, Fire Magic. All of the infinitely manifesting universes are completely made of Fire. Don't get lost because Vasudeva is Agni and Lakshmi is Venus--Kamala.

We are supposed to be getting sensitive to our Deep Sleep on the physical plane, while pushing our waking consciousness to the highest waking activity of the Deep Sleep Lakshmi Knowledge, Bala Jnanagni Mahendra, Completer of Wisdom. It knows the use of the Vajra Thunderbird and how to control all its Fires by the Voice.

Dissolving the voids roughly means entering the normal waking state of the trinity and using mindfulness to penetrate its Maha Mahaya into its deep sleep. Thus, Fully Awakened.

Further, Pradyumna is a yellow stone: refers to one of the many varieties of the Śālagrāma (ammonite fossil stones).—The Pradyumna is cloud-coloured or yellowish hue (pītaka); a very small cakra at the opening (sūkṣma-cakra); many holes (bahu-chidra) and dents. Śālagrāma stones are very ancient geological specimens, rendered rounded and smooth by water-currents in a great length of time. They (eg., Pradyumna stones) are distinguished by the ammonite (śālā, described as “vajra-kīṭa”, “adamantine worms”) which having entered into them for residence, are fossilized in course of time, leaving discus-like marks inside the stone.

Pradyumna is the eldest son of Kṛṣṇa by Rukminī; in his previous birth the God of Love (Kāma). Within ten days of his birth Śambara stole him and threw the babe into the sea; was swallowed by a fish (It was foretold Pradyumna would destroy him). Fishermen who later caught the fish presented it to Śambara who asked the cooks to cook it; when cut open there was the child inside and Nārada asked Māyāvatī in charge of the kitchen to take care of the child after telling her the truth about it; that it was the re-incarnation of her husband Kāma. She brought up the child more as a lover; asked by Pradyumna why she was not behaving as a mother but as a wife she explained that she was Ratī and himself Kāma, and also as to how he came there by Śambara's act. Pradyumna taught Māyāvatī the vidyā of mahāmāyā. He invited Śambara to battle and cut off his head; then Māyāvatī took him by air to Dvārakā the residence of Rukmiṇī and Kṛṣṇa; in Kṛṣṇa's palace, women found the likeness of Kṛṣṇa in him and Rukminī thought of her lost son; to their wonder and joy Nārada related the life story of Pradyumna; the couple were embraced by all of them and the whole Dvārakā was filled with satisfaction. Won his wife Rukmāvatī (Vaidarbhī) in a svayaṃvara after vanquishing his rivals; father of Aniruddha. Fought with Sāmba at Prabhāsa deluded by Kṛṣṇa; at his death his wives burnt themselves in fire.

The ten bodhisattva insights from Bala Jnanagni Mahendra:

1. Sthanasthana Jnana Bala: knowledge of possible and impossible.
2. Karma Vipaka Jnana Bala: knowledge of consequence of actions
3. Dhyana Vimoksha Samadhi Samapatti Jnana Bala: knowledge of concentrations, samadhis, and attainments
4. Indriya Parapara Jnana Bala: knowledge of the relative qualities of beings
5. Nanadhimukti Jnana Bala: knowledge of the intentions of beings
6. Nanadhatu Jnana Bala: knowledge of the various states of beings
7. Sarvatragamini Pratipajjnana Bala: knowledge of the ways in which beings go everywhere
8. Purva Nivasa Jnana Bala: knowledge of former abodes
9. Cyutyu Papada Jnana Bala: knowledge of death and rebirth
10: Asrava Ksaya Jnana Bala: knowledge that the defilements have been extinguished

That is the first degree of an irreversible bodhisattva. Bhumis may also be called Vihara, Abodes, the major ones starting from Trayastrimsa, i. e. a certain point in Kama-loka. This eighth is called Acala, immovable. The fourth cultivates the "thirty-seven practices", i. e. Vajradhatu. Fifth is Difficult. Tenth is final or the last stage before Samyak Sambuddha. Bhumi means "ground"; a level of means joined to prajna becoming the ground for the next part of the Path. These are intended to be completed by Paramitas.

First Bhumi is stream-entry, path of seeing, darshana marga. Meditation or bhavana marga is 2-7, the last ones are consummation.

Bala-rama is significant in the Jaganath tradition. He is also called Sankarshana, Haladhara and Halayudha, referring to a plough, which happens to be how Sita was found. Haladhara is to hold it, Sankarshana is the act of ploughing. He is considered an avatar of Sesha. Bala-rama was Vasudeva and Devaki's seventh son, transported into the womb of Rohini for safety (this is considered ploughing done by Yoga Maya). They have to leave Mathura for Dwarka. In the end, he left the world and a white snake flowed from his mouth (Bhagavata Purana).

Given that Bala-Rama uses a plough, and Sita is a furrow, it seems strange that a metaphysical relationship is not well known. Lakshmana rescued her in the guise of Hanuman. Bala-rama ploughed the River Yamuna for easy access to bathing (Shakti surrendered to his will).

"The Bhagavan as the Self of everything tells the creative power of His unified consciousness (yogamaya) about His plan for His own birth as Balarama and Krishna. He begins with Balarama. The whole of Shesha, which is my abode, will become an embryo in Devaki's womb which you shall transplant to Rohini's womb." (Bhagavata P.).

He increases transcendental bliss. He married Revati; Yogmaya had to conceal this event. Lakshmana is also considered avatar of Sesha, whose main city is Bhoga-vati. Bala-rama is addicted to wine (Varuni). He trained Bhima, who was crushed by Angry Ganesh. Revati is Zeta Piscium, which is the First Point of Aries, marking the sidereal new year.

Vāruṇī is the mūlarūpa (original form) patnī (consort) of śeṣa, revatī is an avatāra of vāruṇī with āveśa (temporary appearance) of śrī since balarāma had an amśa (portion) of nārāyaṇa.

Vāruṇī, sauparṇī (consort of garuḍa), and gaurī (consort of mahādeva)

During creation, garuḍa emanates as the abhimāni (presiding deity) of citta, śeṣa of cetana, and rudra of ahaṅkāra. Similarly, umā emanates as the abhimāninī of buddhi, and vāruṇī and sauparṇī as that of manas-tattva.

She (who is) consort of śeṣa named vāruṇī to begin with, herself appeared to take pleasure in the company of balabhadra holding twin forms.

She (who is) revatī - the daughter of raivata (and) consort of balabhadra, is none other than vāruṇī.

Revati and Varuni would be amsa's of Lakshmi, without an "origin" because they are tattva or elements of reality.

So there is a complicated relationship between Lakshmana of the Ramayana (younger brother of Krishna--Ramachandra), and Bala-rama of the Mahabaratta (elder brother of Krishna), who appear to be the same identity, Sesha--Bala. Lakshmana was not pleased with Ramachandra's suffering in the prior birth.

Lakshmi with Purusottama and the Vyuhas or Vasudevas is called Vasudha or Vasundhara; Vasudha also meaning Earth. These are Vilasa forms: Vilāsa also means the power of projection which is called vikṣepa śakti (power of projection, through which the projection of the world is possible). This is the true act of māyā, veiling the ultimate Truth and projection it is as something else, thereby causing illusion. "Playfulness" to them.

Kila, called Phurba in Tibet, is a dagger, preferrably made of meteorite iron, used against the three root poisons liking/disliking/indifference. In practice, Vajrakila deity is also known as Vajrakumara (Deep Purple). Enlightened Activity of All Buddhas. Newaris use a Bhairab kīla; since B is a V, this looks like Vairaj Kila, and the external one is part of Nirmanakaya. It must exist internally as well. Vajrakila is the "divine thoughtform".

Sounds kind of convoluted, however, it sounds like only to the root non-duality of Sarva Sunya, which could be called Agni Svaha or Ardhanishvar, can we attribute the Power--Shakti of Yoga Maya; ultimate union with maya. Our most profound and sublime experience of this is Maha Maya which winds up being a Golden Fire of Lakshmi--Venus--Agnishvattas. Rubbing our Bodhi Sticks for Friction Fire should get us going via Sarasvati in a highly occult process wherein Jupiter--Brihaspati stands as a kind of intermediary between us and the Sun. This process controls Maha Maya, and is regulated either by karma or the Aswins. Jnanagni Fire of Lakshmi is intended to burn karma, and we have to trade in Ganesh for Hayagriva for the Aswins.

Shamballah's Chapel Gatekeepers appear to have one male, Kubera, one female, Vasudhara. This Yellow Tara has the same name as Lakshmi. Kubera associates to Mercury rather than Jupiter.

Getting here by snake--Manasa.

Besides a swan, Sarasvati is able to use peacock: Sikhin.

Lakshmi may use owl--same as Chamunda. Sukra Venus planet has crocodile.

Kubera is Mongoose--Horse--Man. Budha planet has Horse.

Ketu as a whole has eagle--Garuda.

Sun chariot's horses go with a male god; Ushas uses cows. So make Marici's pigs into luminous cows.

Ganesh is the antararupa (inner form) of Brihaspati. Ganesha is the lord of beginnings and represents the angirasa (messenger), between the lower pashava (animate) and the manava (kingdom) for linking them with the celestials. Ganesha himself also helps us to connect all languages together from their primal level of manas or the mind or mati (thought). Sanskrit is a language based on these sacred sounds that issue forth from the celestial sound OM, from Ganesha himself and thus remains man's greatest friend.

Man does not pass the threshold alone or unassisted; Ganesha can help unite us with our true origin and reality as the Paramatma. He is also the lord of mantra or prayer (Brahmanaspati) and has command over speech (vak) itself, represented by agni (fire), which is his younger brother, Skanda-Murugan. Agni is also Brahmanaspati as Ganesha. Ganesha is the removal of obstacles threefold - material, spiritual and mental. He is also related to the dhanapati (lord of wealth), Kubera, of whom, along with several other hosts (ganas), he rules (as overlord of Kubera). His marriages maximize Matangi who is the Mantrini or celestial mantric mistress. He grants atmajnana.

He is invoked first a result of him being connected to the Guru of the devas, Brihaspati as the Celestial Guru to be invoked for blessings before all others and for humans, represents this connection as noted between the animate and divine kingdoms. As the inner and celestial Guru, he should always be sought first, before looking for a worldly Guru.

So he is completely crucial as our Offering. The male Kubera is the mind of the meditator, and Vasudhara is the experience or initiation.

It seems rather clear that Buddha told us to honor one of the old rites which turns out to be this Inner Homa and Agni--Lakshmi--Varuni yoga. Also that Fiery Lord of Speech as developed in Brihadaranyaka and Namasangiti has become the High Priest of Speech Brihaspati, to whom we offer Ganesh. Assisted by the Aswins, and so we start as Hayagriva.

Hayagriva was a Yaksha, creature of Kubera, so Ganapati Ganesh must become powerful enough to rein it. Hayagriva is Wrathful Amitabha. Chief among the Wrathful emanations, representing Dharma and Speech in its ferocious form — signified by the screaming (neighing) horse head bursting out of his fiery red hair. His consort is Vajravarani. His syllable is Hrih. So horse is mating with pig, and this wrathful family protector is over Yamantaka Manjushri and Vajrapani (Vajrakila), who are above others including Matarah (Mamo Botong) wrathful Akasagarbha, deity of calling and dispatching. So those came in at degrees four and five of Namasangiti.

Hayagriva's kila or phurba is brought out for ceremony once a year from Sera.

Real meteoric iron ones:



If the dagger has a crown, it is always Hayagriva's. Three horses stick out of his head like Ghona. Green here represents the motion of Air.







It's not really a knife, because it has three edges which are not sharpened. It is a spike.

Hayagriva's special red form may be called Saptasatika or Seven Hundred, a dialogue with Manjushri.

The horse avatar of Vishnu is related to the chariot: Hayagriva’s consort is Marichi, the goddess of the rising sun, more accurately the sun’s light which is the life force of all things, and which is seen as the female aspect of Hayagriva. Marichi represents the essence of the power of creation of the cosmos. Whereas Hayagriva represents the other male aspect. He is worshipped as the god of knowledge and wisdom, with a human body and a horse's head, brilliant white in color, with white garments and seated on a white lotus. This is obscure because he is not in the Das Avatars or ten main ones usually given. Perhaps he could stand in for Buddha. Maybe he is Jaganath.

Jaganath is really slippery and the most tacit thing about him is that he is accompanied by his brother Bala and sister Lakshmi. King Indrabhuti found him important, and it is mainly in Orissa where he is given as ninth avatar. He is unique in Shaktism: Vimala is worshipped as the presiding goddess of the Purushottama (Puri) Shakti Pitha by Shaktas. In a departure from tradition, Jagannath is worshipped as her Bhairava, traditionally always a form of Shiva. Jagannath is considered the combination of 5 Gods Vishnu, Shiva, Surya, Ganesh and Durga by Shaktas. In the Skanda Purana, Subhadra (Lakshmi name with him; Bala-rama's sister) is identified with Katyayini manifestation of Shakti. Like Buddhism and Adi Shankara, Jaganath is caste-less, but moreso, he is syncretic and without a known origin.

Hayagriva's story goes back to at least 2,000 B. C. Vishnu's avatar was spur of the moment. He was going to kill Hayagriva, who could only be killed by another Hayagriva. Vishnu was decapitated by his own bow string, and given a white horse head to do the job. Pre-human times.

But that sounds like a pacified Hayagriva. Whitened and Marici's consort. In Buddhism, he was promoted by Atisa. He is Aniruddha, Sarasvati's Guru. He is Sarva Vagisvara. First embodiment of Om and lord of Vidyarajas. So he is a direct entity of a Vyuha, at least in Vaisnava Guru Parampara Saram.

Aniruddha pertains to Kshetrajna and Tejas so, as Sarasvati's Guru, by being in this practice, we have more or less taken charge of her. If we are using throat energy, and come up to a screaming horse as the wrathful aspect of the lord of Lotus Speech, it refers to transcendental existence of the Om from the Sadguna Brahman itself.

Without doing Deity Yoga, H. H. Karmapa XVII has asked us to offer Hayagriva mantras. Not specified, but likely:

Hri Vajra Krodha Haya Griva Hulu Hulu Hum Phat

(in response to an earthquake)

Om Vajra Krodha Haya Griva Vajra pani Drom Garuda Yaksha Raksha Hum Phat

Drom was Atisa's disciple believed to be Vajrapani.


Hayagriva Gayatri:

Om Vagishwaraye Vidmahe
Hayagrivaye Dhimahi
Tanno Hayagrivah Prachodayat


Protection:

OM shrIM hlauM OM namo bhagavate hayagrIvAya rava rava rakSha rakSha huM phaT svAhA

Pacifying:

Hri Padma Datri Hayagriva Hulu Hulu Hum Phat

Hayagriva Upanishad (transcendental):

Om srim hlaum om namo bhagavate hayagrivaya
vishnave mahyam medham prajnam prayaccha svaha

For Vasudhara:

Namo Ratna-trayaya. Om, Vasudhare Svaha. Om, Sri Vasumuni Svaha.

Namo Ratna-trayaya. Om, Vasu Sriye Svaha. Om, Sri Vasu-mati Sriye Svaha. Om, Vasu Svaha. Om, Laksmi Putra Ni-vasiniye Svaha. Namo Vajra-panaye, Sriye Sri-kari, Dhana-kari, Dhanya-kari Svaha.

From H. H. Panchen VII:

To the one who previously accumulated the virtue of an ocean of generosity,
Thereby found the glory of longevity, wealth and power,
And brings down a rain of treasure upon practitioners:
To the Glorious Lady Vasudhārā, I deeply bow.

Om Mano Hara Hara/‭ ‬Om Adkusa/‭ ‬Adkusa/‭ ‬Hrih Hrih Hrih/‭ ‬Hum Hum Hum Phat Svaha

(repeat an auspicious number of times)

By the power of praising and supplicating you,
In whatever places I and others may dwell,
Please pacify illness, poverty and conflict;
And ensure the flourishing of Dharma and good fortune.

Mano Hara: heart taking. Also the name of a kinnari or half-woman, half-bird. Or a wife of the Vasu. Mano is usually the combining form of manas, e. g. manomaya, but this is given as two words. So it refers more to taking the attention of mind/hearts. Then a variant of ankusha or hook is there.

Wind Horse Prayer Flags depict the four-fold wakening cycle with Azure Dragon rising sun and spring, noon phoenix, white tiger setting, then for sunless northern winter, a black warrior tortoise with serpent, or snow lion. The three main kinds of dragon are Thunder, Ocean, Mountain.

Outer – a mythical Tibetan creature
Inner – positive qualities such as ‘good luck’
Secret – the space element (one of the five elements)
Most secret – the inner air or wind within the body

Chinese and Tibetan:





So those dragons are the makara--crocodiles--Venus. And, it's not really the mind that's doing it. The Wind Horse is doing it versus the Dra Lha or Air Elementals. The sign of success is a field of power or magnetism. Dragon of Dawn shows the Three Fires by its three main kinds.

The flags receive juniper smoke on mornings of the waxing moon.

So you see both the Four Creatures of the Fixed Cross here, as well as the Three Fires in the Dragon. Visible fire looks more to us like phoenix, which we used to get in here, and now Wrathful Amitabha Hayagriva has something to do with clarifying our residual coloration. Vital Air versus Air Elementals.

More Wind Horse after a reply.

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We pick from HPB's publication of the Stanzas; however, there are certainly some known "Stanzas of Dzyan", and it is almost all Samkhya. In the Samkhya Pravachana Sutra, especially with the ancient Vyasa commentary. It is almost directly reproduced in the Buddhist Vishuddhi Marga. It should be, because the only real difference is, Buddha was trained in Samkhya, then he threw away a kingdom for the opportunity to find the path went beyond their knowledge.

But it is basically the same. The goal of Samkhya is to restore sattva to Buddhi. Everything derives from the three modes of motion, sattva, rajas, and tamas. Rajas gets going and rubs against the resistance of tamas, which begins causing combinations; only by combining, does manifestation flow forth. Sattva gets buried in their embroilment.

The important thing is the stages of dzyan, dhyana or meditation, which is the core or pith of what Buddha taught. Since these are ever more subtle states of consciousness, then this is the picture we want to paint in 1-7. The things about Vishnu principles and avatars, Mahavidyas and such, are going to look out of order, because, to the extent possible, they are tied to the planet. In other words, for each planet, it has the full set of its own correspondences. The planets were placed in order by occult color, and these colors appear in reverse order, to stop making a "physical representation" of the divine, and instead to reflect it by inherent luminosity.

The Buddha Dhyāna-samādhi Sagara-sūtra from ca. year 400 includes Seven Buddha Meditation. This text is extant in Japanese.

Although Kasina meditation is only catalogued using four elements, some of this generation of texts admit an Akasha Tattva as well as Vijnana Tattva.

One time Tathagata was on the island of Lanka where the Heroic Buddhas had been. He was talking to the sea-serpents, and then was questioned by Ravana, King of the Lankas. Captor of Sita or at least her mayavic twin. Right at the beginning of the Lankavatara Sutra, we find:

"At that time, the Blessed One who had been preaching in the palace of the King of Sea-serpents came out at the expiration of seven days and was greeted by an innumerable host of Nāgakanyās including Śakra and Brahma, and looking at Laṅkā on Mount Malaya smiled and said, "By the Tathagatas of the past, who were Arhats and Fully-Enlightened Ones, this Truth was made the subject of their discourse, at that castle of Laṅkā on the mountain-peak of Malaya, —the Truth realisable by noble wisdom in one's inmost self, which is beyond the reasoning knowledge of the philosophers as well as the state of consciousness of the Śrāvakas and Pratyekabuddhas...looking at the waves of the ocean and also at the mental agitations going on in those assembled, [he thought of] the ocean of the Ālayavijñāna where the evolving Vijñānas [like the waves] are stirred by the wind of objectivity."

"The Laṅkāvatāra Sūtra which is praised by the Buddhas of the past [discloses] the inmost state of consciousness realised by them, which is not founded on any system of doctrine."

"The truth-treasure whose principle is the self-nature of Mind, has no selfhood (nairātmyam)..."

"After seven nights, the Blessed One leaving the ocean which is the abode of the Makara, the palace of the sea-king, now stands on the shore."

"Again, Mahamati, by the cessation of all the sense- Vijnanas is meant the cessation of the Alayavijnana's variously accumulating habit-energy which is generated when unrealities are discriminated. This, Mahamati, is known as the cessation of the form-aspect of the Vijnanas. Again, Mahamati, the cessation of the continuation-aspect of the Vijnanas takes place in this wise: that is to say, Mahamati, when both that which supports [the Vijnanas] and that which is comprehended [by the Vijnanas] cease to function. By that which supports [the Vijnanas] is meant the habit-energy [or memory] which has been accumulated by erroneous reasoning since beginningless time; and by that which is comprehended [by the Vijnanas] is meant the objective world perceived and discriminated by the Vijnanas, which is, however, no more
than Mind itself.

Even so, Mahamati, if the evolving Vijnana are different from the Alayavijnana, even in its original form, the Alaya cannot be their cause. Again, if they are not different the cessation of the evolving Vijnanas will mean the cessation of the Alayavijnana, but there is no cessation of its original form. Therefore, Mahamati, what ceases to function is not the Alaya in its original self-form, but is the effect-producing form of the Vijnanas. When this original self-form ceases to exist, then there will indeed be the cessation of the Alayavijnana. If, however, there is the cessation of the Alayavijnana, this doctrine will in no wise differ from the nihilistic doctrine of the philosophers.

This doctrine, Mahamati, as it is held by the philosophers, is this: When the grasping of an objective world ceases the continuation of the Vijnanas is stopped; and when there is no more of this continuation in the Vijnanas, the continuation that has been going on since beginningless time is also destroyed. Mahamati, the philosophers maintain that there is a first cause from which continuation takes place; they do not maintain that the eye-Vijnana arises from the interaction of form and light; they assume another cause. What is this cause, Mahamati? Their first cause is known as spirit (pradhana), soul (purusha), lord (isvara), time, or atom.

Again, Mahamati, there are seven kinds of self-nature: collection (samudaya), being (bhava), characteristic marks (lakshana), elements (mahabhuta), causality (hetu), conditionality (pratyaya), and perfection (nishpatti).

Again, Mahamati, there are seven kinds of first principle [or highest reality, paramartha]: the world of thought (citta-gocara), the world of knowledge (jnana-), the world of super-knowledge (prajna-), the world of dualistic views (drishti-), the world beyond dualistic views, the world beyond the Bodhisattva- stages, and a world where the Tathagata attains his self-realisation."

What is exactly meant by these concepts regarded as self-nature (svabhava) is difficult to define as far as the Lankavatara is concerned. These seven principles or realities are not explained in the text. But we can state that they are so many different kinds of Paramartha, as in the case of Svabhava, so considered by
different schools of philosophers or Buddhists.

"Mahamati, this is the self-nature, the first principle, the essence, which constitutes the being of the Tathagatas, Arhats, Fully-Enlightened Ones of the past, present, and future, whereby, perfecting things of this world and of a world beyond this, they, by means of a noble eye of transcendental wisdom, enter into various phases of existence, individual and general, and establish them. And what is thus established by them is not to be confused with the erroneous teachings generally held by the philosophers.

Mahamati, what are these erroneous teachings accepted generally by the philosophers? [Their error lies in this] that they do not recognise an objective world to be of Mind itself which is erroneously discriminated; and, not understanding the nature of the Vijnanas which are also no more than manifestations of Mind, like simple-minded ones that they are, they cherish the dualism of being and non-being where there is but [one] self-nature and [one] first principle."

There we go. The ancient public teaching of parinisshpana, perfection, paranirvana, infinite nirvana. Seven certainly shows up here. The Makaras and Nairatmya show up. Tathagatha clearly states there is one self-nature, which manifests in seven svabhavas from seven perfections, using interaction from Alaya and Vijnana to produce the objective world by a mental process.

This Sutra is not obscure; it has a D. T. Suzuki translation, one of the authors who credited HPB; or for example a scrollable version: http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm

Concerning the "Six Realms" of Buddhism, inhabited by devas, asuras, humans, animals, ghosts, and hell beings, HPB said the seventh is:

Nirmanakaya (Vairajas).

That would be the "occult hierarchy".

These are the bodhisattvas, chutuktus, or hobilgans that refuse nirvana after death. They shed the physical body and kama and otherwise remain complete entities.

[shaberon]

Textually, Vijnanavada can be traced to ca. 150 in the Sandhinirmochana Sutra. Lankavatara and Avatamsaka (including Gandavyuha) are critical in it. The origin and authorship of those is unknown. Later exponents include Dignaga and especially, Dharmakirti, Shantaraksita (author of Tattvasamgraha, first transmission to Tibet), Kamalashila and Ratnakirti, influential to the Mahasiddhas. This system is the basis of those in China and Japan. Vasubandhu was the teacher of Dignaga, and this line may be called Sautantrika or Svatantrika Yogachara. These, however, undermined Vijnaptimatrata by describing it as momentary: motion is an illusory sequence of immobile states. This is more or less a way to find Sunya-vada and Vijnana-vada as supplements and complements, rather than the contradiction and exclusion they seem to be.



These male-related jnanas are distinct from the female-related prajnas. This system comes from the Buddhabhumi Sutra, and is expressed by the Vajradhatu Mandala, which has its role in the Namasangiti system as well.



Elsewhere, HPB described Prasangika as Adwaita, saying Svatantrika Madhyamaka was started by Bhavaviveka, and another line Prasangika, was started by Buddhapalita, being the most metaphysical. Then winds up deciding that Prasangika is more direct and esoteric than Yogachara, which she was trained in, and is the source of The Secret Doctrine and Voice of the Silence. Buddhapalita was in the position of trying to discern a difference between Buddhism and the Upanishads; if they were the same, there was no Buddhism. We have adhered more to Bhavaviveka.

She does once say, “Chagpa-Thog-mad is the Tibetan name of Aryasanga, the founder of the Yogacharya or Naljorchodpa School. This Sage and Initiate is said to have been taught “Wisdom” by Maitreya Buddha Himself, the Buddha of the Sixth Race, at Tusita (a celestial region presided over by Him), and as having received from Him the five books of Champaitchos-nga. The Secret Doctrine teaches, however, that he came from Dejung, or Shambhalla, called the “source of happiness”". And she describes Asanga's Yogacharya Bhumi Shastra as the dangerous version. It is not available, but looking on Wiki, or this summary: http://www.acmuller.net/yogacara/out...h-summary.html, I don't find much that could be objected to in that manner.

Most Buddhists agree in practice that any school can lead to the same destiny. So although there may be five distinct rays that have different approaches, because these are appealing and useful to different temperaments of people, these deliver us to the mysterious two or universal rays which apply to everyone.

HPB says the real Yoga, or the world's preparation for Buddha, was composed by Yajnavalkya, author of Yajur Veda (?). This leads to the esoteric Yogachara, as well as the popular Yogachara of Asanga (Citta-matra) then Samantabhadra (Tantra). Yajnavalkya, ca. 7-800 B. C., is mostly credited with the first Advaita style writings and "neti neti".

What Sutras seem to be important to him, are at least Avatamsaka, Amitabha or Lotus, Jnana Prasthana Shastra, Darinirvana, Agama, Pindha-Dhana, Lantan, Mahavagga, Abidharma Shastra, Abhidharma Kosha Vyakhya, Sutta Pitaka, Ratna-gotra-vibhaga, some of which I don't know or don't understand the spellings. He, too, values the later Prasangika-Gelug as well; this is understandable as reform, if Tibetan Buddhism was filled with sorcery.

HPB is unexplained in taking two stances towards Prasangika. The Gelugs are also replete with "tantra and sorcery", if Chakrasamvara is an example. I am not yet aware of what Asanga may have done that was much different from anyone else. If the "system of Vajradhara" is "absolutely esoteric", and this derives from one person, Tilopa, he had a few antics that might not be considered saintly. It remains a bit unclear what the historical Asanga may have done that was much different from anyone else.







I am not sure if the phrase Narjol Chod Pa leads anywhere. "Arhat-cut out the ego-person". Chod being a famous Tibetan rite from Prajnaparamita. With the, erm, improved Tibetan spellings, that is rNal-'byor spyod-pa, which simply means one who practices yoga, yogachara, chitta-matra or yogachara madhyamika svatantrika, none of which is secret or unpublished. Same with Ngo-vo-nyid-med par Mraba (“they who deny existence,” or “regard nature as Mâyâ”). Seems to come from Schlagentweit, as Ngo-bo-nyid-med-par-smra-ba, "proponent of no entity-ness". These phrases both have to do with Prasangika or regular exoteric Yogachara; neither one seems to convey anything about a different, hidden sect.

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Some of Nepal's testimony:

http://www.lumbiniinteractive.org.np/swoyambhunath.html

They say a bit about forms of Adi Buddha and the Dhyanis.

"The first Adi Buddha was mentioned in the Swoyambhu Puran. One can find out about the 2 nd and 4 th Adi Buddha in “Gunakarandabyuha”; a description of the 3 rd Adi Buddha is found in Adi Buddha Mahayoga Tantra”. The fifth Adi Buddha is described in “Mayajala Tantra Namasangiti”. This is the reason why Adi Buddha Swoyambhu is often called “Shree Swoyamhu Dharmadhatu Bagiswor” as is seen inscribed on the stone inscription found in Parwasthan at Swoyambhu. Acharya Pragyakaramati has described it in his commentary on Boddhisattva-arcarya-avatara.

The Pancha Buddhas formed into one as Bagiswor Maha-Manjushree, which is also known as Namasangiti. Swoyambhu with the five Buddhas, and its Panchas Tatva (five elements-basic ideas) have exerted great influence. We can realize the secrets of Swoyambhu Dharmadhatu with its theory of the Triple gem of Buddha, Dharma and Sangha and the Pancha Gyana.

In Buddhism, Swoyambhu is well known by the name “Adi Buddha Jyotirupa Swoyambhu Dharmadhatu Bagiswor”. According to the Adi Buddha Sutra Tantra, Adi Buddha has five forms. Adi Buddha-eternal happiness, extinction, the state of void. Jyotirupa-Vajradhar body of power, light, Swoyambhu-Samanta Bhadra Compassion, the Buddha-like mind, Dharmadhatu-Vajrasatava-perfection, purity, Bagiswor-Namasangiti or Maha Manjushree-omnisclence, eternal wisdom."

Swoyambhu denotes self-existence, non-created. From the omnipotence of Swoyambhu is also called Dharmadhatu Mandal has arisen. So Swoyambhu is also called Dharmadhatu. This is the reason why Dharmadhatu Mansal is placed in front of Swoyambhu."

Outside of Nepal, Sati's tongue is also credited with leaving flames: https://en.wikipedia.org/wiki/Jwala_Ji

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Before getting into the word Evam, this is already used in a classification of syllables from the Hevajrapindarthatika, part of the Kanjur-Tanjur by Vajragarbha; the beginning phrases are common:


This whole mantra is intended as syllabes (40) to explain Guhyasamaja. The beginning is the same as any Sutra ("Thus have I heard at one time").

evam maya shrutam | ekasmin samaye bhagavan sarva-tathagata-kaya-vak-chitta-hridaya-vajra-yoshid-bhageshu vijahara ||

(This author bypassed the word hrdaya or "heart" in this mnemonic. Easily enough in Sanskrit, one syllable, hrd, means heart; aya is to expand. We might call these three syllables the three-in-one, being the seventh of the other sets. Hrd is also considered the root syllable of Sraddha, Faith. Hrdaya is the small structure hidden in the Caves of Anahata the Heart Lotus.)

This text is part of the Bodhisattva Corpus, the three Kalachakra commentaries. Vimalaprabha being one, and the other, Pindarthavivarana, by Vajrapani. They attempt to streamline Hevajra and Samvara with Kalachakra. All of them refer to Paramadibuddha, which Atisha obtained from Pindo, who also composed Sri Kalachakragarbhalankara nama Sadhana.

Evam Maya Srutam: six elements of six goddesses (Locana, Mamaki, Pandara, Tara, Dhatvishvari, Prajnaparamita)

Ekasmin Samaye: six skandhas of six Buddhas

( Evaṃ mayā śrutam ekasmin samaye: Thus have I heard at one time.)

Baghavan Sarvata: six sensory objects (visaya) of six goddesses

Thagata kaya vak: six sense organs (indriya) of six bodhisattvas, these last two groups making the twelve ayatana

citta (hrdaya) vajra yosit bhagesu vijaha: twelve wrathful gods and goddesses internal to the body

ra: Vajrasattva, who is upaya and prajna



second part: the bhagavan had penetrated the bhagas (yoni) of the damsels [who are] the [vajra] body, the speech, mind, heart and [phallus] of all tathagatas.
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The ancient Aryan solar mysteries were of the Great Architect, Viswakarman or Vithoba, the Second Sun, "the son of Bhuvana, the self-created, luminous Essence, and of the virtuous, chaste and lovely Yoga-Siddhâ, the virgin Goddess". He gets crucified on the lathe in space and shears his rays to become Vikartana (Surya), replacing them with a crown of thorns. In that state he goes through Patala (Serpent Realm). "Sanjñâ, pure spiritual conscience is the inner perception of the neophyte (or chela) and initiate; the scorching of it by the most ardent beams of the sun being symbolical of the terrestrial passions...As to the seven cardinal virtues, in order to be regained by the sakridâgâmin (the candidate “for new birth”) they could be attained by him only through severe trials and suffering." If successful through the trials, the candidate receives the Word. This depends on a "severe fight" with Rahu.

An avatar is a "special illusion" without karma. "Vi" is "divided", and "kartana" is cutting off or extinguishing; Vikartana may also refer to the sun dividing the clouds, or to a son usurping his father's kingdom.

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The goddesses are intended to flow around, so there will be a "fiery Pandara of earth", etc., and when she nests at home as "fiery Pandara of fire", it's a special case, something like an astrological conjunction.

Success with goddesses is the tantric initiations. "...females who initiate the male take four forms in accordance with the initiation, as Snellgrove translates: '(The first is represented by a smile, the second by a gaze, the third in an embrace, and the fourth in union. The yogin smiles at the "daughter," gazes at the "sister," embraces the "mother," unites with the latter in the Clear Light, and must stay united upon emerging from the Clear Light and proceeding through the three light stages in the reverse order so as to hold onto the three bodies of the Buddha associated with those three stages. The wife was a daughter, a sister, and a mother." (Wayman)

"Those five initiations which have the nature of the five Tathagatas (i.e.,
Buddhas) are also referred to by the expression "wisdorn initiation" (vidya-abhiseka)--because they accomplish the five "wisdom knowledges" (vidyajnana)
whose natures are the transmutation of the five unwisdoms (avidya), and because in every case the initiation is conferred by the vidya goddess, Buddhalocana and so on." (Lva-va-pa)

Tson-kha-pa writes: "The initiation of the flask accomplishes the Nirmanakaya, the secret initiation the Sambhogakaya, the insight-knowledge initiation the Dharmakaya; the Sambhogakaya here mentioned is also explained as the illusory
body." Mkhas grub rje states that the initiations of the flask (kalasa-abhiseka)
are conferred in the generation phase of the "stages of production"
(utpatti-krama). The secret initiation (guhya-abhiseka) involves the three arcane states of body, speech, and mind, the insight-knowledge initiation (prajnajnana-abhiseka) is associated with together-born joy, and both these initiations are conferred during the "stages of completion".

The generation stage body is a mantra body. Completion stage body or jnana-deha is twofold; the impure illusory body and the latter body purified in the Clear Light. The illusory body (mayadeha) is the one formed of the winds and mind only (perhaps manomaya-kaya) and said to be the body of Vajrasattva. With Arcane Muttering, one proceeds to the Cittavisuddhi-krama, namely to visualization of the mental substance (cittanidhyapti) as the three light stages or three voids, the
arcane mind. The arcane body or illusory body consisting of the winds
and that mental substance is the topic of the Svadhisthana-krama (stage of personal blessing). Stationed in the illusory-like samadhi (mayopama-samadhi), one enters the Clear Light with the illusory body by means of the two simultaneous meditations called "contraction" (pindagraha) and "expansion" (anubheda), described in the
Abhisambodhi-krama. The Yuganaddha-krama then describes the nondual
knowledge of a Manifest Complete Buddha who proceeds downward through the three light stages in a manner that carries off the three bodies. For this the Tantras speak of a Fourth Initiation, yielding the maturation for the fruitional attainment of the three bodies, while the previous three initiations make this possible for those
bodies."

Twice stated in the preceding paragraphs: the importance of being able to emerge from trance in reverse order and remain stable.


In one dark corner, HPB called the Seven Senses the Hotris. Although Max Muller said seven or ten.

A very unassuming definition; and the Hotris are the seven kinds of priests from the first parts of the Rig Veda: Hotri, Maitravaruna or Prasastri, Akkhavaka, Brahmanakkhamsin, Agnidhra, Potri, and Neshiri. Interestingly, HPB's point of view is drawn out in the Brihadaranyaka Upanishad, and further, this one is spoken by Yajnawalkya. The Hotri is really the high priest, and he has six assistants; he is given the element of fire, and lordship of speech: https://www.wisdomlib.org/hinduism/b...doc118302.html

This is virtually identical to placing the Lord of Speech, Vagisvara, who has six assistants, in the Dharmadhatu realm with the element fire, as we have done at seal seven.

The text is slightly problematic, as most Buddhism is. It describes four priests, and then it goes to eight senses: the five senses plus mind/kama, hands/karma, and speech/name (ideas). "Name" also means all other Skandhas besides Form; the rest, the Nama Skandha, pertain to ideas. In this way, the text summarizes the Buddhist skandhas, etc.:

"That self which thus transmigrates is indeed Brahman, the Supreme Self (Atma) that is beyond hunger etc., as well as identified with the intellect (Vijñānamaya), being noticed through it; for it has been said, ‘Which is the self? This infinite entity (Puruṣa) that is identified with the intellect and is in the midst of the organs,’ etc. The self is called Vijñānamaya, resembling the intellect, because it is conceived as possessing the attributes of the intellect, as in the passage, ‘It thinks, as it were, and shakes, as it were’. Likewise identified with the Manas, because of its proximity to that. Also identified with the vital force that has the fivefold function; for which reason the individual self is observed as moving, as it were. Similarly identified with the eyes, when it sees forms. Likewise identified with the ears, when it hears sounds. Thus as each particular organ functions, the self becomes identified with that. Similarly, being identified with the eyes and other organs through the intellect and vital force, the self becomes identified with the elements such as earth. When a body preponderating in elements of earth has to be made, it becomes identified with earth. Similarly, when creating a watery body in the world of Varuṇa and so forth, it becomes identified with water..."

Atma is never any of the other stuff, but seems to become identified with it. Because "citta" and other synonyms are available, the choice of the term "vijnana" for consciousness, sounds like "Alaya-vijnana terminology" of Yogachara is recalling this Upanishad. The text is most likely a hundred or so years older than Buddha himself. The Shanti Mantra I posted is 5.1 in here.

According to HPB, no word more than Alaya has resulted in so many schisms and competing schools. The main contention between Buddha Dharma and Sanatana Dharma is around Atma. According to Subba Row, his ancient Aryan Rishis as well as Tibetan Buddhists are identical in their knowledge.

They class it as the seventh principle; and, on the rays, HPB called Swaraj "the seventh and synthetic", so I am not sure how this varies from having thought of Sushumna as the "first and root".

Subba Row's reconciliation to the seven principles explains them this way, Atma or Brahman being the seventh:

1. Prakriti, physical body and matter.

2. Prakriti with Shakti, astral or linga sharira.

3. Shakti is Kamarupa. This power can gather Akasha-Prakriti and form it into anything and is highly responsive to the mind, fifth principle.

4. Brahman with Prakriti and Shakti produces Jiva, which is indestructible, seated in the Anahata.

5. Brahman with Prakriti produces Manas.

6. Brahman with Shakti. This is Buddhi or Atma-bodhi. Here he distinguishes Akasha from Shakti, not considering Akasha itself a differentiatied force; but, wherever phenomena are produced, it has interacted with Shakti. He says Buddhists and Brahmins both know the mysterious circular mirror of two hemispheres reflecting the rays of the burning bush and blazing star, the spiritual sun in chidakasa. Transfer of consciousness occurs here; one becomes identified to the seventh principle, burns away the Ahamkara in Chidagnikunda, and harmonizes with the laws of nature.

7. Brahman

Of the three primary entities, Shakti is the Sparsha or contact of Brahman to Akasha--Prakriti. So for example, when gravity hits an immovable object, nothing happens; there is Matter--Prakriti, without Power--Shakti. If it can move, then the Shakti of Attraction will bring the objects together, until the power is spent and the cause of motion removed.

The living person is not the result of mixing spirit and matter, but, is the result of the breath power of divine consciousness over matter.

The term "sparsha" is quite frequently used, not as "touch", but as "contact", between subject and object. So when there is an arising of consciousness, sparsha of Purusha and Prakriti, Maya immediately veils it, dualizing the spheres; as time flows and combinations form, this produces the son/daughter sphere (Brahma/Shakti). Manas can perceive subtle forms; so there is a Rupa Skandha pertaining to sensory form, itself, as well as Mano-vijnana-skandha, which can operate independently from the physical senses with memory, thought, etc. So then for example, as the Manasic Indriya contacts objects mentally, the Mano-vijnana arrays itself as divisions of thought, in the same way as the Sight Indriya views objects and results in a Sight Vijnana.




Nature descends through the Talas one time; a second time is forbidden:



As shown in the diagram, ordinary waking consciousness in Bhur Loka corresponds to a Tala that does not go very deep. Higher Lokas correspond to expanding "ring-pass-nots" in space, as their equivalent Talas descend deeper to the core of the earth. Being "in" a Tala refers to a human standing inferior to the mayas and powers of the elementals, at which point those are demons; the demon-elementals revealed and purified are goddesses. As consciousness reduces its vijnanas/ayatanas, the goddesses confer initiations, resulting in Jnana and Prajna.

A mandala is a floorplan of a stupa; the vertical profile of a stupa is the image of the seven principles. The mandala is "Squaring the Circle"; which, if you look at the old mathematical riddle about this, it is tacitly shown that it cannot be answered by finite means. The only solution is infinity, since Pi is irrational, having infinite non-repeating decimal places.


With some of Brian Hodgson's notes towards what he considered the four sects of Nepal:

Svabhavika

1. All things are governed or perfected by Swabhava; I too am governed by
Swabhava. (from the Ashta Sahasrika)

This is almost identical to the routinely employed emptiness or purity mantra:



oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho ‘haṃ

Aham means "I", and in several mantras, the first a is not pronounced, so you see 'ham. Suddha, purity, should be very familiar from Visuddhi Marga or Purity Path, which also Visuddhi means throat chakra. Sarva is all, or everything.

Om (by) svabhava, pure (are) all dharmas, (by) svabhava, pure (am) I. So the first Svabhavika doctrine appears to be used in every meditation.

2. He states "I am Isvara" and emphasizes Vajra Sattva. Usually, a ceremony is not considered as actually being done unless Vajrasattva is involved. Everything proceeds from Svabhava; Vajrasattva is a self-existent, parentless or unproduced aspect. (Puja Kanda)

4. At the general dissolution of all things, the four elements shall be absorbe d
in Sunyakara-Akasa (sheer space) in this order :—earth in water, water in fire, fire
in air, and air in Akasa, and Akasa in Sunyata, and Sunyata in Tathata, and
Tathata in Buddha, (which is Maha Sunyata) and Buddha in Bhavana, and Bhavana
in Swabhava. And when existence is again evolved, each shall in the inverse
order, progress from the other. From that Swabhava, which communicates
its property of infinity to Akasa, proceeded into being, in Akasa, the letter A, and
the rest of the letters; and from the letters Adi-Buddha and the other Buddhas;
and from the Buddhas the Bodhi-Satwas, and from them the five elements, with
their Vija Mantras. Such is the Swabhavika Sansara; which Sansara (universe)
constantly revolves between Pravritti and Nirvritti, like a potter's wheel. (Divya
Avaddna).

5. Maha Sunyata is, according to some Swabhava, and according to others,
Iswara it is like the ethereal expanse, and self-sustained. In that Maha-Sunyata,
the letter A, with the Vija Mantra of Upaya, and the chief of all the Vija Mantras of the letters, became manifest. (Raksha Bhagavatl--another name for Prajna Paramita)

9. Who sharpened the thorn ? Who gave their varied forms, colours, and habits
to the deer kind, and to the birds ? Swabhava! It is not according to the will
(ichchha) of any ; and if there be no desire or intention, there can be no intender
or designer. (Buddha Charitra.) Hodgson found this to be the defect of atheism. We say it is the operation of Karma.

13. Akasa is Swabhavika, because it is established, governed perfected (suddha),
by its own force or nature. All things are absorbed in it: it is uncreated or
eternal; it is revealed by its own force ; it is the essence (Atma) of creation,
preservation, and destruction ; it is the essence of the five elements ; it is infinite; it is intellectual essence (Bodhanatmika) , The five colours are proper to it; and
the five Buddhas ; and the letters. It is Sunyata; self-supported; omnipresent:
to its essence belong both Pravritti and Nirvritti. This Akasa, which is omnipresent,
and essentially intellectual, because infinite things are absorbed into it,
is declared to be infinite. From the infinite nature of this Akasa were produced
all moving things, each in its own time, in due procession from another, and with
its proper difference of form and habits.

Next is "Aiswarika", referring to Isvara. Here, he pulls from Swayambhu Purana, which largely equates the Dhyanis with the Indriyas, and otherwise strongly welds Buddhism to Hinduism.

2. He whose image is Sunyata, who is like a cypher (the triad and shaktis) or point, infinite, unsustained (in Nirvritti), and sustained (in Pravritti), whose essence is Nirvritti, of whom all things are forms (in Pravritti), and who is yet formless (in Nirvritti), who is the Iswara, the first intellectual essence, the Adi-Buddha, was revealed by his own will. This self existent is he whom all know as the only true Being; and, though the state of Nirvritti be his proper and enduring state, yet, for the sake of Pravritti, (creation), having become Pancha-jnanatmika, he produced the five Buddhas thus :—from Suvisuddhadharma-dhatuja-jnana, Vairochana, the supremely wise, from whom proceed the element of Akasa, the organ of sight, and colours ; and from Adarsana-jnana, Akshobhya, from whom proceed the element of air, the organ of hearing, and all sounds; and from Pratyavekshana-jnana, Ratna Sambhava, from whom proceed the element of fire, the organ of smell, and all odours; and from Santa-jnana, Amitabha, from whom proceed the element of water, the organ of taste, and all savours ; and from Krityanushtha-jnana, Amogha Siddha, from whom proceed the element of earth, the organ of touch, and all the sensible properties of outward things dependent thereon. All these five Buddhas are Pravritti-karmanas, or the authors of creation. They possess the five jnanas, the five colours, the five mudras, and the five vehicles. The five elements, five organs of sense, and five respective objectst of sense, are forms of them. And these five Buddhas each produced a Bodhi-Satwa. The five Bodhi-Satwas are Srishtikarmanas, or the immediate agents of creation ; and each, in his turn, having become Sarvaguna, (invested with all qualities, or invested with the three gunas,) produced all things by his fiat.

The five Dhyani Buddhas are said to be Pancha Bhuta, Pancha Indriya and
Pancha Ayatana akara. The sixth Dhyani Buddha is, in like manner, the icon and source of the sixth sense, and its object, or Manas and Dharma, i. e., the percipient principle, soul of the senses, or internal sense, and moral phenomena. Manas is the Bhuta, Dharana the Indriya, and Dharma the Ayatana, or mind, mental apprehension and the appropriate objects of such apprehension, or all things. Mind is the seat of consciousness and perception; whatever its essence, and is the elfective cause of all sensation and perception.

3. All things existent (in the versatile universe) proceed from some cause (hetu):
that cause is the Tathagata (Adi-Buddha).

4. Body is compounded of the five elements : soul, which animates it, is an emanation from the self-existent. (Swayambu-Purana.)

7. When all was void, perfect void, [Sunya, Maha Sunya] the triliteral syllable
Aum became manifest, the first created, the ineffably splendid, surrounded by all
the radical letters (Vija Akshara,) as by a necklace. In that Aum, he who is
present in all things, formless and passionless, and who possesses the Tri Ratna,
was produced by his own will. To him I make adoration. (Swayambhu-Purana.)

Karmika, i. e. Karma

2. Such is the procession of all things into existence from
Avidya, or delusion : and in the inverse order to that of their procession, thev retrograde into non-existence. And the egress and regress are both Karmas, wherefore this system is called Karmika. (Sakya to his disciples in the Raksha
Bhagavati.)

3. The existence of the versatile world is derived sheerly from fancy or imagination,
or belief in its reality; and this false notion is the first Karma of Manas,
or first act of the sentient principle, as yet unindividualized and unembodied.
This belief of the unembodied sentient principle in the reality of a mirage is attended
with a longing after it, and a conviction of its worth and reality ; which longing is called Sanskara and constitutes the second Karma of Manas. When Sanskara
becomes excessive, incipient individual consciousness arises [third Karma]:
thence proceeds an organised and definite, but archetypal body, the seat of that
consciousness, [fourth Karma] : from the last results the existence of Shad Ayatana [the six sensible and cognizable properties of] naturalj objects, moral and physical, [fifth Karma]....the recurrence of Nirvritti is the sheer consequence of the abandonment of all absurd ideas respecting the reality and stability of Pravritti, or, which is the same thing, the abandonment of Avidya; for, when Avidya is relinguished or overcome, Sanskara and all the rest of the Karmas or acts of the sentient principle, vanish with it; and also, of course, all mundane things and existences, which are thence only derived. Now, therefore, we see that Pravritti or the versatile world is the consequence of affection for a shadow, in the belief that it is a substance; and Nirvritti is the consequence of an abandonment of all such affection and belief. And Pravritti and Nirvritti, which divide the universe, are Karmas; wherefore the system is called Karmika.

4. Since the world is produced by the Karma of Manas, or sheer act of the percipient
principle, it is therefore called Karmika. The manner of procession of all
things into existence is thus : from the union of Upaya and of Prajna, Manas
proceeded; and from Manas, Avidya ; and from Avidya, Sanskara; and from Sanskara, Vijnana; and from Vijnana, Namarupa ; and from Namarupa, the Shad
Ayatana...Now, since Avidya is a false knowledge, and is also the medium of all mundane existence, when it ceases, the world vanishes ; and Manas, relieved from its illusion, is absorbed into Upaya and Prajna. Pravritti is the state of things under the influence of Avidya ; and the cessation of Avidya is Nirvritti ; Pravritti and Nirvritti are both Karmas.

Yatnika, or Yatna, intellectual force and resource

3. That Adi-Buddha, whom the Swabkavikas call Swabhava, and the Aiswarikas,
Iswara, produced a Bodhisatwa, who, having migrated through the three
worlds, and through all six forms of animate existence, and experienced the goods
and evils of every state of being, appeared, at last, as Sakya Sinha, to teach mankind the real sources of happiness and misery, and the doctrines of the four
schools of philosophy ; and then, by means of Yatna, having obtained Bodhijnana,
and having fulfilled all the Paramitas (transcendental virtues,) he at length
became Nirvana. (Dirya Avadana.)

6. Adi-Buddha is without beginning. He is perfect, pure within, the essence
of the wisdom of thatness, or absolute truth. He knows all the past. His words
are ever the same.

7. He is without second. He is omnipresent. He is the Nairatmya (Nairatmya is ' Sarva Dharmanam nirabhasa lakshanam, ' that is, all things are unreal) lion to the
Kutirthya deer. (Nama sangiti.)

13. By reason of the ten jnanas, his soul is enlightened. He too is the enlightener
of the ten jnanas. He has ten forms and ten significations, and ten strengths, and ten vasitas. He is omnipresent, the chief of the Munis. (Nama sangiti.)

Those were just some quotes he took. Most of his other information matches what we already have. He gives a consort of Vajrasattva named Vajrasatwatmika. He also describes an Adi Prajna point of view. The tenets are all almost identical to Svabhavika, with a slightly different emphasis on karma, or prajna, etc.

[Vernaianawa]

Loving your thread and up to page nine at the moment.
Blavatsky reincarnated it is said, in these times as Stephanie South, are you aware of this ?.

Red Queen > https://1320frequencyshift.com/2018/...nd-live-again/

[shaberon]

Hi, thanks. Many reincarnations are claimed for famous people; some thought she was reborn almost immediately, and then involved with Master CVV which became Shuddhadharma Mandala. Subba Row denied that CVV was involved with the circle of Theosophical Mahatmas, but they did draw from the same literature.

Reincarnation is a tricky thing; HPB may actually have contributed the word "reincarnate" to the English language; it used to be metempsychosis. In the Tulku lines in Tibet, one thing that stands out is how humble the Tibetans are--they say, we're fortunate to have this teaching, but we're not very advanced. Similarly, the Tulkus themselves must not be incredibly advanced, if they are bound to reincarnate in the same way. It's accepted that the path is quite long and gradual.

One point of view was that HPB was already "dead" and had been replaced by a yogi who needed a new body. If true, this yogi would have simply proceeded to another body.

I hesitate to say for sure if she was already dead and it never was really her, or if she was an Arhat who gained control of the rebirth process and is alive now. Those things are possible.

The last few pages here are much more dense than thread-like, because, to heavy scrutiny, HPB served practically as Tson-kha-pa, and even an almost unnoticeable word stitched in by her can be a treasure trove. She had at least two more Secret Doctrine volumes, and twenty times the amount of information in Isis Unveiled. In terms of the nominal dispute Subba Row had with her, then he had to turn around and confess that, well, actually, we have something that is virtually identical--Adwaita and what he wound up calling her "Shamballa" school--is there anything substantial to this?

I think so. It is not, literally, in scriptures or any orthodox way, spelled out. Alex Wayman apparently had a long career publishing since at least forty years ago, he had started discovering the various "number groups" in tantra, and figuring out how the fours grew into the fives, then sixes, and by the end of his time, he had plenty of groundwork to suggest a doctrine based on seven from the Namasangiti, and I am attempting to interleave this with other strands of knowledge that work the same way starting on page thirteen. Trying to trace most of it in Sanskrit.


------------------------------------------------------------

Wind Horse, Hayagriva, Mahalakshmi Tantra



The Hotra is a big ceremony and Wind Horse is really what we are doing most of the time instead. We have unlaced much of the Agni Yoga and understand it involves offering Ganesh and starting Hayagriva. This Fierce step appears to be prior to Kubera--Vasudhara.

Mantra for clearing obstacles:

Om Vajra Amrita Kundali Hana Hana Hum Phat

Wind Horse accumulates subtle energy into a force field often depicted as a rainbow. It combines the inner lhas Yul Lha (head), Dra Lha, Pho Lha (male), Mo Lha (Female), and Sok Lha (life force--heart). Considered part of the Sekhyem or Eight Classes in Golden Beverage Offering: we have karmic debts to these. The Silver Banner of the Golden Drink of Pomra, for example is a similar tea ceremony. Sang is a smoke or incense offering. There are eight classes, and these five are particularly in the body.

As no meditation takes place without Vajrasattva, no ritual with an objective takes place without Sekhyem offering. For the most part, we're not going to ward off hail storms or anything like that. Mostly focused on their relation to Wind Horse, and looking at tea and smoke offerings for general purposes. You could of course do those without subsequently casting spells.

We are paying karmic debts and seeking cooperation of elementals who are always intertwined and constantly used and emanated by the subtle body. This is not about chakras. They are countless trillions of lives.

In increasing complexity, you can do a basic "Raising Windhorse" invocation, you can set up Flags, and you can do full tea and smoke ceremonies.

Nalanda has a version using Kalachakra Mantra Om Ha-Ksha-Ma-La-Va-Ra-Yam.

Shamballah teachers encourage the Tibetan warrior's cry: ki ki so so lha gyalo, while gazing in the sky.

To enhance Wind Horse, Mipham also recommended a female deity Gyaltsen Tsemö Pung Gyen or Arya Dhvajagrakeyura: Short Prayer.

About her dharani, Buddha said that in a previous life he had once heard it, and from that moment on never again did he experience fear or defeat. He gave it to Indra after one of his crushing defeats. The Sutra Called: Powerful Armor which is the Summit of the Victory Banner is not translated enough to be understandable. He mentions Vajradhari and Lambodhari. I don't generally prefer to hold something out without the full meaning, but this is all we have until further review--mixed Sanskrit/Tibetan:

TATYAT’HA / OM JAYA JAYA / VIJAYA VIJAYA / JAYA PRAHINI / SHANKARI SHANKARI / PRABHAD
KARE /

DAG-DANG SEM-CHEN T’HAM-CHED KYI /
For I and all sentient beings:

SARVA SHATRUM / DZAMBAYA DZAMBAYA / SATAMBAYA SATAMBAYA / MOHAYA MOHAYA /

BHAGAVATI / JAYAWAHINI / MAT’HA MAT’HA / PRAMAT’HA PRAMAT’HA / GRASA GRASA /
HASA HASA /

HUNG HUNG / LA HUNG LA HUNG / LAMBO DHAREY / TRE NRE TRE / CHATUR BHAGA DRE / CHATUR
DAMSHATE / CHATUR BHUJE /

ASI MUSALA / CHAKRA TRISHULA / VAJRAKA VAJRADHARI /

DAG NOD-PA T’HAM-CHED LEY SUNG-SHIG SUNG-SHIG /
Protect, protect me from all harm!

BHAGA WATI / HANA HANA / DAHA DAHA / PATSA PATSA MAT’HA MAT’HA / PRAMAT’HA
PRAMAT’HA / DHUNA DHUNA / VIDHUNA VIDHUNA /

HUNG HUNG PHAT PHAT / BHANJA BHANJA / PARA SENAYAM / VIDHANASAYA / SARVA SHATRUM
NASHAYA / DWAJA AGRA KERAYURE /

TITA TITA TITA / VHITA VHITA / ULAKA MUKHI ULAKA DHARANI / TRILOKYA MAT’HANI / VIDWAN
SAPARA SENAYAN /

DAG NOD-PA T’HAM-CHED LEY SUNG-SHIG SUNG-SHIG /
Protect, protect me from all harm!

TSALA TSALA / TSILI TSILI / TSULU TSULU / KAMPA KAMPA KALA KALA / KILI KILI / KULU KULU /
MUNJA MUNJA /

ATA TAHA SAMA VIDWA NASAYA PARA SENAYAN /

DAG NOD-PA T’HAM-CHED LEY SUNG-SHIG SUNG-SHIG /
Protect, protect me from all harm!

TRASAYA TRASAYA / BRAMAYA BRAMAYA / BUDDHA SATYENA / DHARMA SATYENA /་ SANGHA
SATYENA /

SATYE VATENAM / SATYEMA BUDDHA SATYE MATI KRAMA DHARMA SATYE MATI KRAMA / SANGHA
SATYE MATI KRAMA /

SATYE VATINAM / SATYE MATIKRAMA / LAMBHO DHARI LAMBHO DHARI / KUTA KUTA /
KUDTA KUDTA KUDTA /

KUDTA PAYA KUDTA PAYA / RUDDRA MANAYA / VISHNA MANAYA / CHANDRA SURIYA BAMANA TRE
LOKYA ADI PADI MANAYA /

SARVA DEVA ADHIPAMANAYA / SARVA YAKSHA RAKSHASA GANDHARVA / KUNBHANDE MAHORA
GADHI PATI MANAYA / VIDWA NASAYA PARASENAM /

RANGA RANGA / RANGHA PAYA RANGHA PAYA / DZALA DZALA / PUSHPA MALINI / RUNDHA
RUNDHA /

RITI RITI / TSITI TSITI / DHITI DHITI / VRI KUTI / MUKHE PARA SENA / KULOD SADHANI KARI /

HALA HALA / HILI HILI / HULU HULU / HE HE / RINI RINI / RINIMATI DZAMBHA DWAJE /

SARVA BUDDHA AVALOKITE /

DAG JIG-PA T’HAM-CHED LEY SUNG-SHIG SUNG-SHIG /
Protect, protect me from all fear!

SARVA TAT’HAGATA AVALOKITE SVAHA / GUNA RAJA PRABHA SODTA ME SVAHA /
SURYA ARKA VIMALE SVAHA /

CHANDRA ARKA VIMALE SVAHA / SARVA GRAHA NAKSHATRA DHEMI KARANE SVAHA /

DAG-JIG PA-DANG / NOD-PA-DANG / NED-GO PA-DANG / TRUG-PA T’HAM-CHED LEY SUNG-SHIG SUNG-SHIG
SVAHA /
Protect, protect me from all fear, obstacles, contagious diseases and conflicts SVAHA!

Smaller versions are:

Mipham's Brief Windhorse Invocation.

Khachopa's Raising Windhorse.

Patrul Rinpoche's Brief Windhorse of Tara.

So those are just verbal. If you can do flags, there is also a set up for them, so instead of pieces of cloth, they do your Wind Horse interacting with the environment.

Flags are easy to get and include Wind Horse and Four Creatures on them. Most wind horse flags have Ghachenchemon mantra, "Highest Umbrella". Apparently no one wants to explain that stuff all over the flags. Rather than having it sitting there unbeknownst to us, we have found Sita Sitatapatra at a high stage of development.

Sadhana

Another Sadhana

Mantra:

Basic: Om Sitatapatra Hum Phat

White Umbrella Ushnisha-Sitatapatra (gTsug-tor gdugs-dkar) Praise

Great repulser, queen of mantra,
Invincible lady, very strong!
To great White Umbrella and her host
Of buddhas and bodhisattvas, praise!

Mantra:

TADYATHA OM ANALE ANALE KHASAME KHASAME BHAIRE BHAIRE SAUME SAUME SARVA BUDDHA ADHISHTHANA ADHISHTHITE SVAHA

and

OM SARVA TATHAGATA USHNISHA SITATAPATRE HUM PHAT HUM MAMA HUM NI SVAHA

N.B.: The above mantras can be combined into one as follows:

TADYATHA OM ANALE ANALE KHASAME KHASAME BHAIRE BHAIRE SAUME SAUME SARVA BUDDHA ADHISHTHANA ADHISHTHITE SARVA TATHAGATA USHNISHA SITATAPATRE HUM PHAT HUM MAMA HUM NI SVAHA

That explains the actual flags. To use them, Mipham composed The Swift Fulfilment of All Wishes—Offering the Flag of Windhorse which includes optional verses to Gesar, Tibet's national hero, also to Ganesh, Hayagriva, and then a local protector. So what we can do is keep the invocation with the Ganesh and Hayagriva parts. The hero can be swapped out for a different dedication, and it looks like most of the time, Narasimhi is my protector. Gesar harnessed the power of Wind Horse, so it would use that for an example. The specific addition of Ganesh and Hayagriva makes a lot of sense now.


The Swift Fulfilment of All Wishes—Offering the Flag of Windhorse

Ho! Within the all-pervading purity of primordial wisdom (yeshe),
Appearances arise, unceasing, as the ornaments of my perception;
And the great flag of the windhorse, auspicious, sweet‑sounding far and wide,
Sends out, like Samantabhadra (Vajradhara), a vast cloud of exquisite offerings.
Miraculous and mighty is the king of horses, Bālāha,
Adorned with the jewel of many kinds, he soars like the wind,
And travels, unimpeded with his indestructible strength, wherever we so wish.
From his four miraculous limbs, there spread out
In the four directions, a tiger, lion, garuḍa and dragon, taking flight and soaring in the sky.
(sa dang barnang namkhé khyön küntu)
Over the earth, in the air, and through the whole expanse of space,
Sounds of happiness ring out, of goodness, victory and accomplishment,
In songs of auspiciousness, with the resounding drumbeat of the gods,
And melodious strains of music. While flowers fall like rain,
Clouds of divine offerings pervade every direction,
And all that is excellent throughout the three worlds—
Auspiciousness, glory and riches—manifests spontaneously.
This vast offering treasure, containing all that could ever be wished for,
We offer to the root and lineage masters, the peaceful and wrathful yidam deities,
The ḍākinīs of the three places, and oath-bound Dharma protectors,
Dralas, wermas, wealth gods and treasure-keepers,
Local deities, masters of the earth, all who safeguard what is beneficial and wholesome,
And all you guests who care for and protect us—
Especially you....(Hero's refrain)

sol lo chö do tö do ngasol lo
We pray to you, make offerings, praise and exalt you!
upang nyenpo chö kyi ying su tö
Your awesome majesty we glorify as high as the dharmadhātu!


You who magnetize all appearance and existence, deity of power,
‘Mighty Lotus’ Hayagrīva,
With all the deities of your mandala, attendants and emissaries—
sol lo chö do tö do ngasol lo
We pray to you, make offerings, praise and exalt you!
upang nyenpo chö kyi ying su tö
Your awesome majesty we glorify as high as the dharmadhātu!

Glorious protector Gaṇapati, with your consort,
Protectors of body, speech and mind, and protectors of the eight classes in the ten directions,
Along with the drala Makpön Tsedzi Shuk—
sol lo chö do tö do ngasol lo
We pray to you, make offerings, praise and exalt you!
upang nyenpo chö kyi ying su tö
Your awesome majesty we glorify as high as the dharmadhātu!

(Protector's refrain)

sol lo chö do tö do ngasol lo
We pray to you, make offerings, praise and exalt you!
upang nyenpo chö kyi ying su tö
Your awesome majesty we glorify as high as the dharmadhātu!

By offering you these supremely delightful and pleasing gifts,
Let the forceful vajra wind of your power and strength,
For us practitioners and those around us,
Increase our life, prosperity, merit and the strength of our windhorse.
And with your actions, unimpeded in any way, make whatever we wish for come to be, just as we desire.
Transform everything that hinders and troubles us into an ally,
Hoist high the inspiring flag of auspiciousness and virtue,
Overcome all that oppose and stand against us,
And, with your enlightened activity, make us victorious over all!


Concise Smoke and Beverage Ceremony.


Hayagriva:

Hayagriva's retinue includes Manjushri, Sapta Lochani Tara, Vasudhara, and Kubera. And we found he goes with the special Marici and Vajravarahi (together with her, they become Chintamani). Tamdrin Yang Sang is Sera secret form; it originates with Nyima and Shangpa. It stands over Pehar Gyalpo and other Protectors. There is a merged form of Vajrapani, Hayagriva and Garuda. I believe three faces is the same as Guhyasiddhi or Secret Accomplishment.

Hayagriva Slokas:

hayagrīva hayagrīva hayagrīveti vādinam ।
naraṃ muṃcanti pāpāni daridramiva yoṣitaḥ ॥

(removes sin and poverty)

hayagrīva hayagrīva hayagrīveti yo vadet ।
tasya nissarate vāṇī jahnukanyā pravāhavat ॥

(causes speech--Vani/Sarasvati--to flow like Jahnukanya--Ganges)

hayagrīva hayagrīva hayagrīveti yo dhvaniḥ ।
viśobhate sa vaikuṇṭha kavāṭodghāṭanakṣamaḥ ॥

(opens the doors of Vaikuntha)

He interacts with Ganesh, Sarasvati, Surya, Sukra, and Brihaspati:

gaṇanāthasarasvatīraviśukrabṛhaspatīn ।
paṃcaitān saṃsmarennityaṃ vedavāṇīpravṛttaye ।


Hayagriva Initiation Ceremony.


He has a rare yellow form.

Under Amitabha, Red Ganesh, and Red Tara:



In the Mongolian Zanabazar museum, he has an unusual yantra with the female triangle:










Lakshmi:

Salutation to Lakshmi, holder of illusory powers in Sri Pitha:

namastestu mahāmāye śrīpīṭhe surapūjite ।
śaṅkhacakragadāhaste mahālakṣmi namo'stute ॥
Om̃ hrīm śrīm klīm mahālakṣmi mahālakṣmi ।
yehi yehi sarvasaubhāgyam dehi me svāhā ॥

Traditional song of Kolhapur Mahalakshmi, often called Ashtakam or Namostute or Mahamaya:

Source: https://youtube.com/watch?v=uQ4OiARvPSE

Indra Krita Mahalakshmi Ashtakam by Uma Mohan


Namastestu Mahaa-Maaye Shrii-Piitthe Sura-Puujite
Shangkha-Cakra-Gadaa-Haste Mahaalakssmi Namostute ||1||

Meaning:

1.1: Salutations to the Mahamaya (the Great Enchantress), Who is Worshipped by the Devas (Suras) in Sri Pitha (Her Abode).
1.2: Who has the Conch, Disc and Mace in Her Hands; Salutations to that Mahalakshmi.

Namaste Garudaarudhe Kolaasura Bhayangkari |
Sarva Paapahare Devi Mahaalakshmi Namostute ||2||

Meaning:

2.1: I Worshipfully Salute Devi Mahalakshmi Who is mounted on the Garuda, and Who is the Terror to Kolasura,
2.2: (I Worshipfully Salute) the Devi Who Removes All Sins (when we Surrender to Her); I Worshipfully Salute Devi Mahalakshmi.

Sarvajnye Sarva Varade Sarvadushta Bhayangkari |
Sarva Duhkhahare Devi Mahaalakshmi Namostute ||3||

Meaning:

3.1: (I Worshipfully Salute Devi Mahalakshmi) Who is All-Knowing (Knowing even our Innermost Thoughts), and Who Gives All Boons (When Her Compassion is Aroused); (I Worshipfully Salute Devi Mahalakshmi) Who is the Terror to All the Wicked(Destroying our Evil Tendencies),
3.2: (I Worshipfully Salute) the Devi Who Removes All Sorrows (When Her Grace is Aroused); I Worshipfully Salute Devi Mahalakshmi.

Siddhi Buddhi Prade Devi Bhukti Mukti Pradaayini |
Mantra Murte Sadaa Devi Mahaalakshmi Namostute ||4||

Meaning:

4.1: (I Worshipfully Salute) the Devi Who Bestows Accomplishments (When She becomes Gracious) and Intelligence (to direct our Lives properly with those Accomplishments); (I Worshipfully Salute the Devi) Who Bestows both Worldly Prosperity as well as directs our lives towards Liberation (Merging in Her Lotus Feet),
4.2: (I Worshipfully Salute) the Devi Who Always Abide by the Subtle Form of Mantra (behind Everything in Creation and Within our Hearts); I Worshipfully Salute Devi Mahalakshmi.

Aadyanta Rahite Devi Aadya Shakti Maheshvari |
Yogaje Yogasambhute Mahaalakshmi Namostute ||5||

Meaning:

5.1: (I Worshipfully Salute) the Devi Who is Without Beginning (Aadi) and End (Anta), being the Primordial Shakti (behind Everything); I Worshipfully Salute that Great Goddess,
5.2: (I Worshipfully Salute Devi Mahalakshmi) Who is Born of Yoga (out of the Great Consciousness) and Who is always United with Yoga; I Worshipfully Salute Devi Mahalakshmi.

(alternate verse five)

Adyanta-rahite devi
adyasakti mahesvari
Yogaje yoga-sambhute
mahalaksmi namo stu te.

Meaning -

O ! Goddes Maheshwari,with you is the begining and with you is an end,you are the energy source of the universe born of yoga,O ! Mahalakshmi I always worship you.


6.

Sthula-suksma-maharaudre
mahasakti-mahodare,
Maha-papa-hare devi
mahalaksmi namo stu te.

Meaning -

O ! Mahalakshmi,you are the life of all the beings in ultra fine,you are the great power,who has great prosperity and you are the remover of all sins,O ! Mahalakshmi I always worship you.


7.

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

Meaning -

O ! Mahalakshmi,seated on a Lotus flower,who art lord Brahma ,who is the great lord and look after your devotees like a mother , you are the source energy of the Universe.O ! Mahalakshmi I always worship you


8.

Svetambara-dhare devi
nanalankara-bhusite,
Jagat-sthite jagan-matar-
mahalaksmi namo stu te.

Meaning -

O Goddess,who is in white saree,decked with very precious ornaments,you are the mother of the Universe and the energy support fo it,O Mahalakshmi I always worship you.

She who is Forgiving , Pure ("Satva") , who is worshiped by Gods without whom the world is Lifeless , the one who is Everywhere in Everyform , The one who causes the Cosmic/Celestial Dance , The one who feeds all forms of Life .


9.

Mahalaksmyastakam stotram
yah pathed bhaktiman narah,
Sarva-siddhim-avapnoti
rajyam prapnoti sarvada.

Meaning -

This song is for you the great Goddess of wealth,If read with devotion will attain all the success and will get all the worldly position.


10.

Eka-kale pathen nityam
maha-papa vinasanam
Dvi-Kalam yah pathen nityam
dhana-dhanya-samanvitah

Meaning -

If this song is read Once a day,all the sins will be destroyed and if a person reads this twice a day wealth and prosperity will be showered on him/her.


11.

Tri-kalam yah pathen nityam
mahasatru-vinasanam,Mahalakshmir-bhaven-nityam
prasanna varada subha.

Meaning -

If a person reads this thrice a day,all the enemies (ego) will be destroyed.Goddess Mahalakshmi will be ever pleased with that auspicious one.

Uma adds a line that has something about Sambuddha, and this is very near Sarva Siddhim in verse nine as we use in Vajrasattva mantra; and her outcome is Prasanna. There isn't really anything here I could call non-Buddhist, and it has to do with purity re-applied towards a beneficial outcome, and the main difference is we give her a green murti called Maha Sri, and she is green because that is supposed to mark Accomplishment; this song and the following tantra cannot be much different from Sri.



More epithets:

The one who is "Parvati" in 'Kailasha',
"Sindhukanyaka" in 'Sheeroday' ,
"SwargaLakshmi" in 'Swaraga(Heaven)',
"MartyaLakshmi" in 'Bhutala' (the Bottom of the Earth) ,
"Mahalakshmi "in 'Vaikuntha'(Celestial Abode of Lord Vishnu) ,
The Goddess of Gods as Saraswati ,
Who is in form of "Ganga" , "Tulsi" and "Savaitri" in 'Bhramaloka'(Conciousness) ,
The one who is Life force of Krishna ,
One who is "Radhika" in 'Gauloka'(The place where Krishna used to reside) ,
The one who is the Master/Ruler of the Entire Cosmic Dance / Cycle,
She is the one who Mitigates Sorrows and makes every being in this Cosmos Happy.

Here is a large Hrudayam for once weekly use from Atharva Rahasya or secret atharva. Her observance is on Friday night. The chant is probably ten times the size of the material above. That's completely traditional, Venus is Friday. At least in some way, it would be beneficial to give her some time on Friday.

Lakshmi has few temples considering her image is everywhere. Amba Bai is in Kolhapur and has a swayambhu monolith. She is described as mulaprakriti and in the shakti pitha of Vrindaban (Tulsi or Holy Sage) near Mathura. This is a Katyayani Pitha. She also resides in Vaikuntha. Vaikuntha is located in the direction of the Makara Rashi which coincides with the constellation of Capricorn.


It is also believed Lakshmi lives together with Krishna in Jagganatha Purushottama. This kind of unity with Krishna was a novel idea to most medieval people and Radhakrishna became quite popular then. It was always just a male Krishna previously.

“Yogapitha” means the place where the Lord connects Himself to this earth, or descends to this earth. This is the home of Jagannatha Misra. On the central altar there are deities of Lord Caitanya as Gaura Narayana with His two wives, Vishnupriya and Lakshmipriya, along with a small four-armed deity of Adhokshaja Vishnu. Adhokshaja Vishnu was the worshipable deity of Jagannatha Misra, and He sits in front of the deity of Gaura Narayana. On the sides of this deity are goddesses Lakshmi-devi and Bhu-devi. On the right altar is the Pancatattva, and in front of Them is a deity of Lord Jagannatha. at the rear of that hall is the temple of Lakshmi-Nrisimha and Gaura-Gadadhara deities.

Katyayani mentions kanya kumari.

The Nepali royal virgin or Raj Kumari annually renews the king's right to rule. At Kanya Puja, the priest or purohita makes an oath to Gauri that after worshipping Ganesh and other deities, he will worship the living kumari. He reads the oath hymn sankalpa sukta and performs an elaborate service. The kumari is described like most temple effigies which have a gold mask and red robes. She is considered to embody svatantra shakti, which is independent or free from kleshas. It is also described as chetana, spanda or vibrational, hridaya, para, and jaganmata. The true nature of it is purno ham vimarsha (fullness of its own perfection), whereas ham vimarsha was the original vibration that triggered manifestation.

Gauri oath is also done by brides before going to the altar. Shiva sankalpa suktam is one of the very few of the karmakanda or ritualized portions of the vedas which is considered an upanishad or explanatory of the inner teaching. Gauri also has a tale of Dhaval, who decapitated himself for her, then also his brother in law did, and they were fixed with their heads switched. Gauri comes in with Chinnamasta, then we take her corpse and have this horse and boar head situation. Bala-jnana is ham vimarsha and purno ham vimarsha. Kamala or secret tantric Lakshmi, Maha Maya.

When you do sang, it tells you to view the offering fire as Pandaravasini. It burns, scatters, and washes impurities like a mini-Hotra. She is White with Red from being close to Amitabha.

In Alchemical Treatises, Francis Barrett describes Living Fire of two aspects, one, fixed in the earth, the other, volatile. This Volatile Living Fire is our Celestial Light, and he says it descends through elements in to the subject or balsom of nature, magnesia, the green dragon, from which, compounded bodies are made. I believe he is saying it meets antimony, magnesia geber. Living Fire is also responsible for Vital Air, i. e. we breathe it specifically, not just anything gaseous.

Pacified Hayagriva would be Padmapani, basic form of Avalokiteshvara. He is sometimes Red if in Amitabha's Family but is commonly white and can go in Vairochana's retinue. Shanta Sahaja Guhyapati is a mysterious form of his, Guhyasadhana Lokeshvara of Mitra Yogin is another, and Amoghapasha (who can go with Blue Tara) is Padmapani's main associate. If Hayagriva is pacified, then almost any and all wrathful nature has been delegated to a subordinate.

Hayagriva and Marici are Bodhisattvas.

If she is the consort of Vajradhara, then Vajradhatvishvari is how Tara teaches tantra.

We are dealing with Jupiter which already has Blue Tara. In void she is more or less Kali.

Black Tara the Terrifier is Bhairavi--subdues spirits--cures illness.

Black Tara The Invincible (Shen.gyi.mi.tub.ma) “Crushes the Forces of Others” causes your acts, intentions and aspirations to be invincible.

Black Tara The Conqueror of Opponents (Shen.le Nam.par Gyel.ma) is red/black. “Pulverizer of the Maras,” She nullifies the influences of any who oppose one’s spiritual aspirations.”





According to Bhagavati Tantra, Tara, as "Star", "The Star (Tārā) is the first force that arises in the Bindu [Golden-Embryo — Hiraṇya-garbha], the cosmic location from which the universe evolves.

As soon as the germ of life is planted, hunger arises — the embryo wants food. Only through the process of combustion of some fuel, some nutrients, can the universe survive and develop.

This perpetual cosmic need to consume is the basis of the cosmic sacrifice, as well as of all the forms of existence and life.

The nature of the Golden Embryo can well be said to be hunger and its power lies in the ability to devour. The name given to this pure and absolute, hunger is — “the Star” (Tārā).

“In the night of time, which is the state of universal dissolution, light [the first combustion, the first satisfied hunger] appears as a star.

This light is the nature, the source, of all thought [for thought is also energy, combustion] and is the instrument of knowledge illuminating its object.”

“Hunger” [Kṣudhā] is defined as a desire to consume —food as well as knowledge, power, resources etc. Hunger [Tārā] and Time [Kālī] are inseparable since consumption is regulated by Time and Time consumes all things.

“In the Great Void, the sphere of the Egg-of-Immensity that is the universe (Brahmāṇḍa), there exist fifty forms of void. Five of these are the kingdom of the power-of-hunger (Tārā); the rest belong to the power- of-time (Mahā-Kālī).”

In the cycle of day and night, Tārā represents early dawn, the hunger, the desire that first appears after the calm of sleep, after the rule of Kālī.

Hence Tārā rules from midnight to dawn. This is the Night-of-Anger (Krodha-rātri) when every living thing prepares to destroy and devour other lives, other beings.

In its peaceful aspect, the power of hunger is merely spoken of as a void.

So long as food is provided, so long as offerings are poured into the fearful solar fire, the cosmic sun is at peace, but if food is lacking the sun becomes the Fearful-Star (Ugra-Tārā) and devours the worlds."

Control of Food is the Pratyahara of meditation, to withdraw prana and mind from the senses.

By "halves" of Daivi Prakriti, it includes the first half which is everything with this unceasing hunger eating and destroying everything, and the second half which is consciousness arising in the first which recognizes and increases the virginal formless part which mainly eats pratyahara.

The Vasu of Star or Dhruva is space tattva. Queen of Akash is Mamo Botong all of whose offspring are dead. Acala or Vajrapani is supposed to handle her. Maha Sunya Tara is the Star of a completely different kind of space.

Lotus Family includes Shri Maha Devi, i. e. Lakshmi, Nirguna Maheshwari Devi Mahamaya, and its mother is Tara. Vairocana--Sun--Tathagata Mother in tantra is Marici. Akshobya Family has Vajra mother who uses Anala Pramodhani Dharani "Dharani of blazing flames". Undefined. Considering Sati's tongue Jwala Ji. Or something we've re-defined. Anala is Agni, Pramod is joy and a name of Ganesh. She's Vajra Agni Ganesh Holder roughly. Narasimhi is Lotus's Nirmanakaya Protector, retracted and contributing to the Vahan. Similarly, Vajrasattva has merged to this Family.

Vajrapani Empowerment and Anala Pramodhani Dharani are either absent or unavailable, but we have a pretty good picture of what this is. Vajra garbha with Agni and Ganesh which transforms to Vajradhatu. This "moves" the Vahan through the Forest to the Chapel.

So without initiation we cannot really do Anuttara Deity Yoga. We can do Guru Yoga and mix it with mantra and meditation of other deities, and a limited amount of them can make an appearance in Guru Yoga, such as Maha Pratisara and Vajra Yogini. This Guru Yoga is pretty much Kriya Tantra, which the cosmology expands into the seven rays, and then absorbs into the three families of Kriya Tantra. The three first levels of tantra, kriya, charya, and yoga, are all considered the mantra path, and the scope of Namasangiti that we can do on our own.

If we look at the outline of the complete Path, Namasangiti really starts on the Path of Seeing and the first Bodhisattva Bhumi. So of course we would use the same teaching for the two preliminary paths, until it gels and we are really able to attain Vajrasattva, whose thirty-seven elements are in bold on those paths. This is renunciation and joining the Basic Vehicle (Sravaka) and then Mahayana (Pratyeka). If we really get Mahayana, then we reject the Pratyeka tendencies. With Mahayana, then you can go to the Path of Seeing, srotistipanna.

Tara operates during the Path of Seeing: There are twenty-two knots between the central channel and the two lateral channels. As they become freed, pair by pair, the meditator attains the successive bhumis, from the first to the eleventh, up to buddhahood. So Namasangiti 2-7 is the Path of Meditation: Transformation and Liberation.

The Path of Purification starts with the Path of Seeing, the beginning of Vajrayana and Kriya Tantra. Mr. Berzhin explains the similarity. Namasangiti 2 is Charya Tantra, which adds the Ratna Family and emphasizes Means. There is a tendency to rest in meditation without doing any works. We are at risk of doing the second Dhyana without having mastered the first and getting kicked out. Tson-kha-pa calls the basis of charya tantra the Vairochana Abhisambodhi Tantra. This has a sequel of seven chapters. Then there is Vajrapani Empowerment belonging to the Vajra Family, which is not found in Tibetan and only known through references to it. Buddhaguhya's commentary is the foundation.

Namasangiti 3 begins Yoga Tantra which emphasizes Amoghasiddhi--Mahamudra. The prior purity and union of wisdom and means is the ground or support of doing this. Buddhaguhya is the primary explainer of it. And you start to see it all as Vajradhatu; this achieves residence in Akanistha or Sambhogakaya as we progress towards the full Vajradhatu mandala of Namasangiti 6.

Ideally, by the Fourth stage we would do Anuttara Yoga, which is great if you have the karma for it. As sentient beings lacking an earthly teacher, we will go as far as we can with our Root Guru and the meditations we are able to add. And that goes quite far, if you understand the Dhyanas and Wisdoms, these are more important than the extreme visualizations that take two or three hours in a special setting. We may just have a small room where we can't use sacrificial fires, and we may not be able to make a massive altar replete with expensive paraphernalia. So we will do the most with as little as possible.

Since Namasangiti 7 includes the Trinity, these special stages are Bodhisattva Bhumis eight and beyond. Buddha did it without initiation by a Vajracharya, and ultimately he is our highest and best guide and refuge. He got there with nothing, sitting under a fig tree for seven days. But he had been a Bodhisattva for many lives, and then taught tantra for our benefit--Vajradhara. His obscure teaching clearly indicates Agni Hotra and to use Lakshmi in Maha Sunya. This appears to require a stage of Grounding in Maha Sunya, and then she functions as Completer of Wisdom, all the rest of the Bhumis which traverse Maha Sunya and leave us at the challenge of Samyak Sambuddha, which subsumes everything under the Sarva Sunya and requires Abhisambodhi performed equally with the Tathagatas.

Having a bodily sensation of what this might be is stage two, and the rest of the path is just that.





Lakshmi is Shakti of Nirguna Brahman and our highest teaching or object of knowledge is Lakshmi Shakti of Sadguna Brahman. Ultimately this meditation becomes Nirvikalpa or Nirakara. This is her Maha Maya.

Her Yoga Maya works the Alaya.

Full Sarasvati, Vidya or Vijnana, is the only way into Maha Sunya. Hence special Throat Center teaching. If a method of samadhi lacks this, that samadhi is incomplete. My Protector is basically absorbed into her Fixed Fire by using the All Protector Asura Fire. Asura should mean breath. Fiery Breath. And the Vahan or vehicle is my Offering: Phoenix Peacock. Pandaravasini Mayuri. As such, I have commandeered Sarasvati's Vehicle and rest on it in the Fiery World.

Vajra expresses that knowledge and method and the Maha Maya itself. Atma Vidya or knowing this from personal experience is Fruition Vajra.

Maha Maya appears to use Mayuri for Sarasvati, Marici as a Bodhisattva, and Vasundhara as a Gatekeeper. This is all Gold and the whiteness which is just luminosity obtains from a sort of Cool Forest relationship to Jupiter--Brihaspati. It appears to be related to Vital Air and the Wind Horse working well with Dra Lhas. Rta of Air and Fire or Aerial Flame. We are seeking to prevent it arcing across multiple vasus, dropping us back into the akash.

Goddess Mahakali, Mahalaxmi and Mahasarswati have their pedestals in the power-triangle situated at Varanasi of three shakti pitha. The ancient idol of goddess ‘Vageeshwari’ is situated under the temple and in a cave. Apart from these three ‘Shakti-Peetha (pedestal of power) There is also an abode of ‘Nav-durga’ (nine Durgas) at Varanasi. The name of this Navdurga are ‘Shailputri’, ‘Brahmcharini’, `Chandraghanta’, ‘Kusmanda’, ‘Skand mata’, Katyayani’, ‘Kal-Ratri’, ‘MahaGauri’ and ‘Siddhi-datri’. Mahagauri the presiding deity of Kashi and who is also known as ‘Annapurna’ is situated in the heart of Varanasi. Delhi temple of Yogmaya has no idol as the shakti is considered to be in Yonirupa.

Gauripatta or Yonipatta is Gauri's Plate or a pedestal for Shivaling.

Here is one with the couple who have a Ganesh and Kumari--peacock, and in front is Nandi and Mushaka, which is the mouse--according to the museum. I am not sure it's not a giant rat or something else he might use:



Ganesh with both wives is called Lakshmi Ganesh.

Celestial Om comes in as sound in the akash, until bursting in thunder and mind as we know it is gone. If you offer Ganesh to the Sun, it would imply waves and crescendo correspondingly. Celestial Sun as Jivanmuktas, or a living fiery web made of mother substance of the sun blended with the sound of nirmanakaya. Sound which is seen as Fire, not heard, but felt. Faust also does this. Complex of the Adityas.

Deva chan or Akanistha is negative in appearance; physical light is black, and things appear in their compliments--blue is yellow and so forth. A human being is an empty space with a stream of rays. Upwards are visible thoughts and archetypes and the so-called records, degrees of the akash fifth plane of manas prior to Maha Sunya.

Jivanmukta means Free Life.

They have obtained Jnana.

As a Nirmanakaya or living human, Jivanmukta is Amanasaka or Mindless and an Occultist.

This state described in Moksha Gita.

Ramana correctly called Sahaja the condition of not fading into disincarnation, as we found we could watch the exit of souls from the Maha Sunya.

Sanjna or Perception (the primordial spiritual wisdom) is the daughter of Visva-karman (i. e., in Kama loka) and it is her Chhaya or Shadow who with Surya gives birth to Saturn and others, forming man's sanjna skandha.

Yajnawalkya's dialogue with Purusha of the Sphere of the Sun is a minor Upanishad of Shukla Yajurveda.

They say you can also make this happen by sun gazing. I would hesitate to ask anyone to do that. We really want to be relying on Bodhi.

Sad Gunas or three pairs of gunas (Lakshmi Divine Gunas):

Samkarsana (Bala-rama, Sesha-tamas, or an ammonite fossil; literally, act of drawing together, contracting, attracting, ploughing, furrowing) :

Jnana (Omniscience), defined as the power to know about all beings simultaneously
Bala (Strength), which is the capacity to support everything by will and without any fatigue

Pradyumna:

Aishvarya (Sovereignty), derived from the word Ishvara, which consists in unchallenged rule over all
Virya (Vigor), which indicates the power to retain immateriality as the supreme being in spite of being the material cause of mutable creations

Aniruddha:

Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.
Shakti (Power or Energy), which is the capacity to make the impossible possible



Jnana
The term jnana means omniscience or the capacity to know everything at the same time. Nathamuni explains the term as the capability of having direct vision of everything as it is simultaneously. Unlike our perceptual knowledge, the perception of Ishwara is not dependent on the mind and sense organs. This knowledge is also not subject to contraction and expansion. It is eternal (nitya) and self-luminous (svayamprakasa). It is in this sense in the Mundaka Upanishad as sarvavit (omniscient).

Bala
The word bala means strength. It signifies the quality by which Ishwara supports, without any effort everything in the universe, both sentient beings and the non-sentient material world; to hold all the created entities such as the heaven, planets, the physical universe etc., in their respective positions. It is in this sense that the Brhadaranyaka Upanishad says that Brahman is the causeway (setuh) that serves as the supporter to keep apart the different worlds. The same truth is reiterated by the Bhagavad Gita and Vishnu Purana.

Aisvarya
Aisvarya means lordship. It signifies the quality of controllership of the entire universe by unchecked freedom. This is a significant attribute because by virtue of this quality it is sarvesvara. The Brhadaranyaka Upanishad describes Brahman as sarvasya vast, or the controller of all and sarvadhipatih or the Lord of all. It also designates Brahman as sarvesvara.

Virya
Virya means energy. As an attribute of Vital Air, it signifies the special quality by means of which the Supreme Being remains unaffected by changes (vikararahita) in spite of being the material cause of the universe, the ground and inner controller of everything.

Tejas
The general meaning of tejas is splendour. It signifies the power of self-sufficiency. It is defined as the power which is not in need of any external aids (anyana peksata). That is, it is a special power to create the universe without the aid of any other accessories.

Sakti
The general meaning of the term sakti is power. It is understood in the sense of omnipotence. Like omniscience, sarvasaktitva (omnipotence) is equally important.

Prana Shakti: Om, sound shakti: Aim, Solar shakti Hrim, Lunar shakti: Shrim, Electric shakti: Krim, Magnetic shakti: Klim, fire shakti: Hum, stoppage shaktii: Hlim stabilizing shakti: Strim, transcending shakti: Trim.

Sadguna is itself Maya and what we are going to experience personally. Aishvarya-vira has been explained as used to start the cosmos, however, Jnana-bala is the ultimate Path once a Tejas-shakti Path is established. Part of its means are attracting and ploughing. We know Rama and Sita, but we do not yet know Bala-rama and Sita, because it is the mindlessness of the meditator meeting Kavya Mata--Venus--Agnishvattas--Lakshmi--Vajra Ocean Fire. Bala-rama is in the process of expanding to full Avalokiteshvara.

It, so to speak, is Abhisambodhi or direct revelation of avyakta or Nirguna, unmanifest. Bala plowing Lakshmi for Sita.

Pradyumna is really beyond our control. We may meditate and have a calm mind, but, chances are, it takes very little to throw it into an uproar. Similarly, we may be able to gauge our consciousness against the thirst to take rebirth in a fertilized egg, but actually we have very little say in the process of rebirth.

In the Ramayana, Bala (Lakshmana) marries Sita's sister Urmila. Later he tries to stand guard on their exile for fourteen years. Nidra Devi told him this was unnatural; someone would have to pay for the sleep debt. Urmila agrees and is plunged into deep slumber for fourteen years so Lakshmana can stay awake. Urmila Nidra refers to deep sleep, and Yoga Nidra is sleep not for lucid dreams, but a form of pratyahara for the emergence of the unthinking witness, related to Vishnu on Sesha. Nidra is Maha Maya (Tamas). The Egg of Brahma has formed; Maha Maya leaves Vishnu and goes to Brahma (sattva, who is struggling with rajas and tamas), thus, free of Tamas, Vishnu awakes, from desiring to hear sound.

The Egg is formed:




She leaves him to help Sattva in the Form Worlds:




Sati's sister Urmila is Deep Sleep Lakshmi.

Devi Kavacham (Armor Goddess) is related to Yoga Nidra.

Here she went: Lord Pashupati kneels to one woman and there are seven more. This suggests Taurus and Pleiades--Maya; Ganga and Six Agni Seeds--Form:




So we see armor cladding is very relevant to Maha Yoga and Nidra.


Seven Mothers sloka:

brāhmī māheśvarī caiva kaumārī vaiṣṇavī tathā ।
vārāhī ca tathendrāṇī cāmuṇḍā saptamātaraḥ ॥

So we speak of dissolving the three voids and there are four voids. Fourth being Sarva Sunya, Universal Void, which is Prabhasvara (Nirakara); it is inseparable from the subtlest energy wind (formless rays). The three voids to attain Maha Sunya are considered the subtlest conceptual minds: white moonlit snow appearance-congealment, red sunrise glow sheer light-diffusion, and pitch black dark threshold. These are progressively less congealed: mirage, mist or smoke, sparks or fireflies, flame deep in a well. The dawning of these voids is the subtle petals inside the heart chakra. Maitreya explained dissolution in The Furthest Everlasting Stream. It is difficult to remain at threshold without deviating. All phenomena are the reflexive play of emanation. The voids are the heart's inner petals, and the Kshetrajna or hidden flame is the knower or witness of Deep Sleep. The intent of practice is previously awakened--fully expanded: Vibuddha. The Path to the voids is explained as the Families of Peaceful Deities being the structure of the overall heart center.

The alaya is the flow of mind minus the kleshas. The alaya itself does not have these; sentient beings do. The second transformation is Dristi or Atta Vada, and then the Skandhas themselves or concepts. The kleshas are in these subtle minds. Stopping them is some degree of void dawning, and whenever they start, you go back out. Actual sin in Buddhism is leaving voidness.

If I stop the mind flow, I transform the alaya, but any self-view or anything related to a skandha will reverse the stoppage. Perfection fills our image making until an unreal image from Atta Vada or the Skandhas is grasped. If we can cease grasping, harnessing the third Maha Sunya void will obtain the Universal Sarva Sunya void. It involves the Purification and Awakening of ordinary waking consciousness, dream, deep sleep, and death and bardo and rebirth by the use of Abhisambodhis.

Grasping process is three: This is mine (etam mama), this I am (eso’ham asmi), and this is my self (eso me atta). The first is due to craving (tanha), the second to conceit (mana), and the third is due to the mistaken belief in a self-entity (ditthi).

Karma, virya, jnana three spheres in the Pali.

[shaberon]

Alaya Vijnana

This has been associated with Theosophy to the Avatamsaka Sutra (Supreme Atma section), wherein it is held to be the secret knowledge of the Himalayas. I haven't traced that particular passage, although the phrase does not mean "secret knowledge" as something like Guhya Vidya does.

In this sense it means something like "science of Brahman".

Alaya itself is not in man, so, Alaya Vijnana must refer to individual human perceptions of it. We scoop some of the Alaya into the auric egg, which is where the karmic seeds reside.

Alaya Vijnana is the ultimate concept of Yogachara. Exoterically, this was taught by the historical Maitreya, Asanga, and Vasubandhu. According to HPB, this Asanga commercialized it, and put it out for public consumption with a mass of tantra and sorcery. Her legend is that the original Maitreya and Asanga were contemporaries of Buddha, hence this is an esoteric transmission, which was only later compiled in texts. We cannot unravel that, but we can say that there are esoteric lineages from some of Buddha's disciples.

Nagarjuna, ca. 200, got Prajna Paramita from the Nagas, which is the backbone of Sunya-vada or "emptiness only" that became Kadam and Prasangika Madhyamaka of the Gelugs, described by HPB as exoteric and popular with lay people.

Yogachara of ca. 500 may then be called Vijnana-vada or "consciousness only", meaning the same as Citta-matra, the exoteric version of Yogachara. In Vijnana-vada, Alaya is the root of reality, hence it is the Tathagata Garbha, Dharmadhatu and Dharmakaya. In a full Dharmakaya condition, parinispanna, Infinite Perfection, Alaya may also be called Vijnaptimatrata, Sugatagarbha, or Amala. Mixed with human consciousness, Avidya-Maya, it is Alaya-vijnana, (paratantra, Dependent Nature), and produces seven other states of consciousness: klishto (defiled) manovijnana, the continuity of personal consciousness, being the Ahamkara of Samkhya, is the subtle root. Klisto-manas is the main source of impulses and volition. Covered with Kleshas or Four Maras.

Manovijnana or pravritti vijnana, the intellect within the senses is the second personal consciousness; and the five senses, or individual vijnanas, to make seven total. With those, note that sparsha, "touch", means that particular sense; but also sparsha, "contact", means all types of contact. Rupa "form" can mean simply color, visual form, or all form in general. The Five are centered on the Akash, the Rupa Skandha, Indra, or the exoteric form of Vairocana or Pashupati. Five built together in the form of a microcosmic pentagram pinned to Manas.

So by Manas, itself, means the sixth vijnana consciousness, Manovijnana, inhabiting the pentagram or the form and senses, as well as the seventh vijnana consciousness, Klisto-manas, the stream of personal continuity, which is linked to the universal Alaya and commits defiled thoughts and maras, triggering rebirth, the twelve niddana or causes of it, obscuring the Dharmadhatu. Manovijnana experiences Sparsha, contact, with Rupa or form as a whole. After one experiences the Dharmadhatu, it remains true that it has subtle layers, which require the cessation of kleshas to experience its Paramartha or Ultimate Meaning. So Vajra and Mantra can assist greatly. Vedana Skandha has much to do with being able to rest or remain in the three voids: a kama rupa clutter of multiple primitive minds, an akashic manas within the senses and nama rupa, and Klisto-manas.

Alaya-vijnana is not a personal principle, but a universal storehouse containing infinite ideas, which spew forth in a never-ending stream. According to ancient texts such as Trimsika, vijnana is all consciousness, whether aware or subconscious. Buddha denied it was Atma, if atma is held to be a mental process seeking confirmation; but this distinction dries up and goes away with the Adwaita view of atma.

Alaya Vijnana does not seem to be any secret text, but is simply inner knowledge, secret to the extent of one's Avidya.

Koothoomi says the answers, not capable of being forced through words--must in part be felt by the Ashta Vijnana (Spiritual "I"), which is Alaya Vijnana plus the seven vijnanas internal to a person.

He adds two skandhas (to the regular five), "...connected with, and productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada "the doctrine of Self," both of which (in the case of the fifth principle the soul) lead to the maya of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession." This was his way of describing klisto-manovijnana and pravritti-manovijnana as Skandhas, instead of in Padmavajra's terms of Perfected Kayas. He fairly consistently is drawing from Yogachara, and I am not sure if anywhere he actually says that Prasangika was more developed or more metaphysical, or that it was closer to "secret books". He claims to believe in matter, alone, which would be an unusual statement for a Prasangika. Our Abhidharma seems to concur that even formless mental components are made of formless mental matter and driven by a mental life force.

Looking at the vijnanas, it is fairly clear that they are meant to become Wisdoms, so they also are attached to Dhyani Buddhas. The morass--even in just considering five of these--is that, depending on the system, the Dhyanis are attached to: an individual sense; a skandha; and a vijnana. I attempt to fuse these things, because, to the extent they are true, they should be in close agreement.

Skandha means a "heap", "pile", or "bundle", so they are often given the fancy term, "aggregate". They are both the complete subjective and objective person, and they are karma. The five are Rupa Skandha, the activity from sparsha or contact between sense and object; Vedana, sentience or feeling of like, dislike, or indifference; Samjna, a composite from the first two mixed with associations, like a red circle or a chair, called perception or discrimination; Samskara, reactions from memory and habit, patterns which are changeable by will; and Vijnana, experience that has become exposed to clarity. These Skandhas operate on all planes. The two we have added, are, so to speak, Vajra Skandhas.

Rupa (Form) Skandha therefor contains all five senses, and all five vijnanas related to the senses, each of those vijnanas seemingly incorporates both jnanendriyas and karmendriyas. Space and the Four Gross Elements. So if each sense has a Dhyani, then all of those would get wrapped together as Rupa Skandha under only one Dhyani. Either way, with five senses or five skandhas, these have widely-known exoteric associations. We're not quite conforming to that.

The senses will be classed with the Lokas and Skandhas with Buddhas.

Yogachara mostly speaks of eight vijnanas that develop four wisdoms. They leave off Dharmadhatu Wisdom, saying it doesn't really come from a transformation, it can only be revealed as it is. We're not leaving it off, and we have more after that. Accepted that they relate to Buddhas and Skandhas, but not using the exoteric system. We would agree that Alaya or Root of Reality includes the Dharmadhatu, and what we are doing is showing all stages of it instead of stopping at five or six.

The five sense vijnanas, collectively, which is Rupa Skandha, are (were) with Amoghasiddhi and the Performing Wisdom, Krtyanusthanajnana, which observes with non-duality. We have changed him, so, this is no longer true. But it does assign sense vijnanas to Rupa Skandha.

Mano-vijnana is (was) with Amitabha and Discriminating Wisdom, Pratyaveksanajnana, which discerns the senses without reactive thought. These first two Wisdoms create the Nirmanakaya. With the change, Mano-vijnana is with Akshobya.

Klisto-mano-vijnana is (was) with Ratnasambhava and Equality Wisdom, Samatajnana, which faces defilements without like or dislike; it composes the Sambhogakaya. Alayavijnana is (was) with Akshobya and Mirror Wisdom, Adarsajnana, composing the Dharmakaya. The change makes Klisto-manas the highest thing in man, and relegates this to the end stage and secret wisdom. Kliṣṭa-manovijñāna, representing continuous consciousness, is a sort of intermediary between the sixth manovijñāna and the Ālaya. By the first five vijñānas, an object is imagined or rather sensed; by vijñāna (manovijñāna) it is ‘thought’; by manas (kliṣṭa-manovijñāna) it is perceived; and at the background of these all is the synthetic unity of ‘apperception’ called citta or Ālaya.

Absolute Alaya, sometimes rendered as the ninth vijnana or Amala, is with Vairochana and Dharmadhatu Wisdom or Dharmadhatusvabhavajnana. Changed because it sounds like full Buddhahood.

In practice, the eighth and ninth are inaccessible to novices; Klisto-manovijnana is considered our highest field of operation, so for the most part, there are "really" seven vijnanas. That was their way of explaining it with Five Buddhas, however, I am mostly leaving the Buddhas with their normal Skandhas, adding two of those: the definition of Atta-ditthi and Sakkaya-ditthi is the same as the defilements of Klisto-manas. And so the "sixth vijnana" means the same thing as vijnana skandha or is part of the same "sixth sense" apparatus.

So the Seventh Wisdom, itself, contains Klisto-manas as well as Alaya vijnana and Amala. That is how that works based on the actual meanings and the Seventh Skandha. Otherwise different schools would say eight, nine, or six vijnanas or something, but if you see how it translates into Skandhas--then it becomes clear how it appends to and works with Buddhas, Wisdoms, etc.

In terms of Skandhas, Rupa Skandha is with Vairocana, Vedana with Ratnasambhava, Samjna with Amitabha, Samskara with Amoghasiddhi, and Vijnana with Akshobya. Ratnasambhava still has a lot to do with the subtle three voids and he still has to merge into Sun--Vairocana. Vedana is always eager to like/dislike (Rajas) or become indifferent (Tamas).

Klista-manas always has four defilements (klesha): atma drsti (notion of ego, sight or focus of it, that it is eternally independent from the other factors), atma moha (ignorance of the ego's nature, such as I am the body, feelings, or perceptions), atma mana (conceit), atma sneha (attachment or self love). Klista-manas is temporarily stopped in samadhi. It produces dreams, hallucinations, and so forth, its power being much less that the Alaya which produces the sensory inputs. Rather than being anything new, these four defilements are the opposites of, or the proofs of the suffering from, the Four Noble Truths:

Conditioned existence is suffering -- Dukkha.
The cause of suffering is grasping the imagined pattern onto the karmic pattern.
The end of grasping is the end of suffering or nirvana.
The Path or Marga is the Knowledge & Action within conditioned existence which makes a person quit grasping.

The first two defilements are synonyms of Sak-kaya Ditthi (belief in the aggregates, skandhas or kayas) and Atta Vada (belief in an ego separate from the aggregates), which themselves are the two un-named skandhas. Atta is Drishti and Sakkaya is Moha. Those two are mistakes or errors, whereas Mana and Sneha are more of attitudes and behaviors spawned from them. Dukkha or suffering due to the Skandhas themselves, which undergo birth, disease, old age, and death, and no lasting happiness to be found therein.

Error is Parikalpita or an Imaginary Pattern. Explaining the Four Noble Truths from the "errors that prove them":

Dukkha, Suffering, is Avidya--Moha--Sakkaya Ditthi, the grasping aggregates (skandhas) themselves.

Samudaya or source or cause of suffering--Atta Ditthi, any self-importance, drishti, self-view.

Nirodha, nirvana, or quiescence opposed by Mana (denial of possibility that there is liberation).

Marga opposed by Sneha (denial of ability or that the Path is mistaken).

We do not have the attitudes of Mana or Sneha; we have some understanding of the underlying errors, but do not stop committing them.

The Four Maras are Mara of Death itself literally; Mara--Inner Yama is the attitudes and disturbing emotions (kleshas); there is also Mara of the skandhas themselves. Fourth Mara is Son of the Gods or Kama. Secret Yama is the three subtle minds and Yamantaka or death conquering nature. So aside from the obvious and physical, Four Maras are Klesha, Skandha, Kama, Yamantaka, or so to speak, opposite proofs of the Four Noble Truths. Uncontrolled Kama is the opposite of Nirodha or quiescence, and Sneha would be to say the Yamantaka teaching is wrong. So whether we say Four Noble Truths or Four Maras we have said just about the same thing, which is the basis for two additional Skandhas.

So we'll put Avidya--Sakkaya Ditthi Skandha with Vajrasattva and what becomes Jnana Kaya.

Dristi--Atta Vada Skandha with Vajradhara and what becomes Dharmadhatu Kaya, or we tend to call it Vajradhatu Kaya or Svabhavika Kaya.


Rupa Skandha, Sparsha -- Contact.
Vedana Skandha, Sentience -- Feeling.
Samjna Skandha, Perception -- Recognition.
Samskara Skandha, Cetana, Volition, Karmic Wind.
Manaskara Skandha as a synonym for Vijnana or Mind.
Avidya Skandha, Sakkaya or identity with the skandhas themselves, Suffering.
Drishti Skandha, the cause of grasping vikalpa, or the imagined pattern, onto paratantra, or the karmic pattern, which is any self-view: this mostly conducts the Samskara Skandha.

Outward clinging means following the past, anticipating the future, and labeling outer and inner phenomena in the present moment. It consists of holding onto concretising notions about sights, sounds and so on. Inward clinging occurs during meditative equipoise, when the mind clings to blissful experience as bliss, clarity as clarity and absence of thought as emptiness.

We found that Padmavajra also added two skandhas, Jnana and Dharmadhatu, which equate to the two just added for Klisto-manas. These terms almost sound more like "kayas" or perfected bodies, whereas skandhas or "psychological bundles" generally indicate a coarse or imperfect condition. In the same way, Tathagata-garbha usually means the "potential" Dharmadhatu. Compared to the names of skandhas I just made up, Avidya is the initial, immediate, root illusion of duality, identity with the skandhas themselves, and Jnana is its consummation, its change into Vidya or knowledge. Dharmadhatu itself does not teach, but simply "is", which is completely concealed by Drishti or self-view, or any kind of grasping--which when ended, results in Perfection. So I believe Padmavajra means the same thing, but his terms are based from the Result; to call them Avidya and Drishti bases them on the Path.

Rupa Skandha, itself, is really not even physical; the senses themselves operate from the astral plane, and so it is of a mind nature, hence has vijnanas. Matter is uncreated, but even its physical state is basically just the solidification of mental processes. So when the term "Skandha" is used, this is intended as the human mental activity. The others besides Rupa are collectively the Nama Skandha, name skandhas, meaning they are only thoughtforms, they have no physical input.

"Seven skandhas" overlooks the body per se, and portrays the individual as a mental apparatus which lives in the heart. We removed the physical body from the noumenal principles. In the heart, we want to be able to watch our skandhas in operation and gain mastery over them. I think the heart is very much a silent communicator, especially towards all other hearts in its field of perception. If it's jumpy or weak, its electrical field conveys those impulses; if strong and wise, that influence directly speaks to other hearts without words or acts. Whatever condition it is in, this is continuously broadcast around it, and it cannot tell a lie. People are mostly subconscious about this, but a lot of animals respond to the heart, conserved and balanced prana, and so forth; they mostly lack the samskara which throws humans into such turmoil.

Language is both amongst the most subtle of delusions, and also a goal of perfection, portrayed by a Fiery Lord of Speech found in two systems, Vedanta and Namasangiti. It is a root of Vikalpa or imagining. The formless system aims the practitioner to Nirvikalpa Jnana, non-linguistic, imageless. Vijnana-Vada emphasizes the interest in the workings of consciousness and its effects in the experience of samskara. In this arrangement, Manaskara is intended to be mostly a neutral observer; impulses come from Klisto-manas, I and my memories, language, projections, and so forth. Klisto-manas holds and potentially reveals one-pointedness and the life force, depending on the impulses.

Sometimes spelled "sangsara" or other ways, if we keep the spelling "samskara", then it's the same "sam" as in "sambuddha", meaning complete manifested, and the same "kara" or hand or maker, so "samskara" is the mostly subcounscious "maker of manifestation". In terms of cetana or volition, we make much more karma from a voluntary act, and when we do this, it makes the same "bija" or seeds with "vasana" or tendencies, as in Adwaita. Those seeds of subconscious tendencies are what keeps evolving later on, making an illusory, mostly self-generated experience. And so one way to begin restraining it is to change the voluntary acts, which are something like a set of fingerprints pressed in the Alaya, identifying the owner with the material that will be bouncing back.

The goal in training for Arhat is to cease using the senses as ayatanas and to only use them as indriyas. This attainment is called Indriya Bhavana; it should remain throughout all daily activities, forming no attachments to sights, music, concepts, etc., thereby sensing things directly without altering it. By calling the Mothers "elements", "bhuta", the root or formless aspect is meant; the sensed objects, visaya ("object" in Samkhya) goddesses, are elementals or bhutika, "composed of the elements". This is confusing, because "bhuta" is also used in a general way where it can also mean gross elements and elementals, but since a distinction is made here, the usage of the terms should be clear. Compound Objects are Sisters.

Vijnana terminology is intended to include the Skandhas, but is an expansion to include hopes, fears, and karmic changes. Ayatanas happen under lobha, krodha, and the other Avidyas. Dharmas are the rupas sensed by Mano Indriya (invisible, ungraspable). Karmic changes or karma vijnana are mind-generated from mano-vijnana, this being what is also called Karmendriya. Storage in the vijnanas is vipaka vijnana (ripeness or maturity, nickname of alaya), which runs on endless replay until changed. Skandhas are more plainly karmic, consisting of every vibration we made, the impressions in the astral light, and the tendency to pick them up again.

The Alaya itself is Buddha nature or sugatagarbha, the basis of Kayas and Wisdoms and vast ocean-like qualities.

It does not see individual details and can only "perceive" Manas.

The Alaya gives us the senses, and then we use our Manas to commit kleshas and our spritual Samjna--perception is lost by Samjna skandha traipzing off to error and confusion.

Lotus Sutra venerates the time of enlightenment, but doesn't directly cover it much. So Dharmadhatu empowerment is from Vairochana called both Sutra and Tantra.

Lotus will tell us about the twelve niddanas or karmic causes, and the Four Noble Truths, or Maras as we are likely to experience them.

Vairocana provides a Maras Mantra: A Vira Hum Kham. Defeat of them is necessary for eighth Bodhisattva Bhumi or the Irreversible Path. Buddhaguhya interprets these as the Perfections of the Seventh Bhumi: Bala, perfection of strength and ability to manifest like a vajra without impediment; Parartha, "perfection of others' aim" or liberation from the realms of rebirth; Sarvajna Jnana or perfection of knowledge; perfection of eliminaton or Prahana is defeat of the Maras, and this is simply avoiding and overcoming the unwholesome, while fostering and cultivating the wholesome. Prahana starts in the Sixth Bhumi, is accomplished in the Seventh, and is powerful enough for nirvana. Bala may be seen as Eighth and Ninth Bhumis. Parartha Tenth, and Sarvajna Jnana the "eleventh" or Samyaksambuddha. Vira or "hero" often refers to Dharmakaya.

Penetration of the Dharmadhatu is with the three subtle minds: first of which (incomparable) opened by the first Five Bhumis, second (unfathomable) by the Seventh, and the third (inconceivable) is in the irreversible bhumis eight and up.

Incomparable mind: First, joyful through giving (Pramudhita from dana); Second, purity through morality (Vimala from sila), Third, luminous through forbearance (Prabhakari from ksanti), Fourth, radiant through striving (Arcismati from virya), Fifth is mediation tthrough meditation (Sudurjaya from dhyana). Unfathomable mind: Sxth is Facing through insight (Abhimukhi through prajna), Seventh is Far-going through great means (Durangama through upaya-kausalya). Inconceivable mind: Eighth is Motionless through strength (Acala from bala), Ninth is good-minded through aspiration (Sudhamati from pranidhana), Tenth is cloud of doctrine through wisdom (Dharma-megha from jnana).

After Vajra Armor, Buddha empowers the Dharmadhatu with Locana -- Perfume -- Flowers -- Incense -- Lamp -- Voice Offering -- Usnisa (Crown) -- Tathagata Armor ending with Hum -- Encircling Blaze -- Tathagata's Mantra. Several of these are the same mantras and meanings as with Offering Goddesses in Seven Limb practice.

In mandalas, Vajradhatu, Mahavairocana, and Vajra Tara are constructed similarly. The Offerings appear in the second enclosure: Southeast is Vajradhupa (Akshobya--incense), upper right Southwest is Vajrapuspa (Ratnasambhava--flowers), upper left Northwest is Vajradipa (Amitabha--lamp) and Northeast is Vajragandha (Amogha-siddhi--perfume). In Vajra Tara, these are symbols at the cardinal points.

Om a-vi-ra-hum-kham, vajradhatu vam: phrase of Maha Vairocana.

The layers of Vajradhatu mandala deities run: Four Gatekeepers, Four Outer Offering Goddesses, Four Inner Offering Goddesses, Four Paramitas, Sixteen Bodhisattvas, Five Dhyani Buddhas.

So we need to expand Seven Limb to identify the Offerings. If we obtain some Mirror Wisdom we want to be able to power the Dharmadhatu thoroughly, the Hug. As it goes to Union, Vajradhatu is found to be a multiplicity of samadhis and activities; Union is to realize these. Vajrasekhara Sutra iterates these, but does not explain them.

Mahavairocana and Tattvasamgraha most directly pursue the time of enlightenment and teach this. Almost everything else simply refers to it or says something related to it.

We understand a little bit about Vajra Armor, and need the rest of the components for Dharmadhatu empowerment.

Traditionally, an altar has seven bowls and a lamp. Without equipment, we still have Seven Limb:

1) Prostration: Argham, drinking water, the auspicious results of sattvic cause and conditions.

2) Offering: Padhyam, cleansing water, purifying the obscurations.

3) Flowers: Pushpe, beauty and the opening of the heart.

4) Rejoicing: Dhupe, incense, samaya and the basic grounds of bodhi.

5) Request for Teaching: Alokhe, lamp, vajra ignorance

6) Request to Remain: Gendhe, perfume, perserverance and joyful effort

7) Dedication: Nevidyah, celestial food, clear and stable samadhi

(leaving Music or Sound, Shabda)

Voice Offering is also named Argha, so five elements are identical to the Dharmadhatu mantra. Usnisa is very close to the seventh. This would imply Locana is similar to Padhyam, purifying obscurations and karma.

With Shabda, these are the names of the Eight Offering Goddesses of Vajradhatu. Consorts of Bodhisattvas; four changed to Gita or Song, Malya or Garlands, Lasya or Beauty, Nirti or Dance; flowers--incense--lamp--perfume being identical. Sambhogakaya in this Tibetan diagram:





Mipham placed them with the Eight Symbols where we can find some things of Lakshmi.

Over them are only Sun, Moon, Parasol, Banner--the final or thirty-seventh element. The Offering Goddesses are above Treasure Vase, which is over the rest of the Meru environment which is going back out towards Form. It really is on Emperor's Throne where the meditator has the Seven Royal Objects--Chakravartin's Wheel and so on.

Vajrasekhara does Thirty-seven differently from Mt. Meru diagram, however, the end is the same: eight offering goddesses and four further elements (hook, rope, lock, bell in Vajrasekhara). Instead of the Vase, it has Mind of Pleasure. Roughly, 25-37 are identical in Japan and Tibet; 1-24 are not. Vajrasekhara starts with Five Buddhas, Four Wisdoms, Four Bodhi Minds, Four Merit Clusters, Four Gates, and Four Zeals. Vajrasekhara apparently has a parallel called Shri Paramadhya Tantra.

The Root Text however begins with an Abhisambodhi Sequence. He then enters the Samadhi of the King of the Mandala and proceeds to emanate Vajrasattva, Vajra Hook, and so on.

The emanations and their associations:

Vajrasattva, Vajrapani
Hook, Vajraraja, Vajrapani, Vajrakarsa
Passion, Vajraraga, Mara, Dhanu or Bow
Pramod or Joy, Vajrasadhu

(Samaya sattvas)

Gem empowerment:

Vajraratna, Akashagarbha, Vajragarbha
Vajrateja, Vajrapani; consecration, splendor, Halo, Vajraprabha
Ratnaketu, Banner, Vajraketu, Dana Paramita, Vajrayasti
Nityapritipramuditendriya, permanent joy, Vajrahasa, Laughter, Vajrapriti

(Consecration Sattvas)

Dharma empowerment:

Vajradharma, Avalokiteshvara
Vajratiksna, Manjushri, sound, sword, Vajrabuddhi
Vajrahetu, cause, immediately turns the wheel, Vajramanda
Avaca, speechless, Vajrabhasa, arcane speech, Vajravaca

(Jnana Sattvas)

Karma Empowerment:

Vajrakarma, Vajravisva (Tathagatas Offering)
Duryodhanavirya, Invincible Energy, Vajraraksa, Vajrapani, Armor, Vajramitra (Tathagatas Armor)
Sarvamarapramardin, crushes all Maras, Vajrayaksha, tusk weapons, Vajracanda, Subduing, Means
Fist, Vajrasandhi, union of Body-Speech-Mind, Vajramusti, Binding

(Seal-binding sattvas)

Emanated Sixteen Bodhisattvas which group with Four Dhyani Buddhas.

Vajraparamita, Akshobya, Sattvavajri
Ratnaparamita, Ratnasambhava, Ratnavajri
Dharmaparamita, Lokeshvara, Dharmavajri
Sarvaparamita, Amogha-siddhi, Karmavajri

Four Great Paramitas: Knowledge, Consecration, Dharma, Offering; these are in the Center with Mahavairocana.

Vajralashya, Vajramala, Vajragita, Vajranryte (Dance), making Four Secret Tathagata Offerings, in the intermediate directions, Inner Offerings.

Vajradhupa, Vajrapushpe, Vajralokhe, Vajragandhe, Executrices of Tathagatas Instructions, intermediate directions externally, outer offerings.

Eight Offering Goddesses emanated.

Vajrankusa (Samaya Hook), Vajrapasa (Induction), Vajrasphota (Binding), Vajravesa (Entry, Avesa; Subduing; Deva deha, Lha sku or divine body; Mirror Wisdom, Bodhi kaya). Directional Gatekeepers.

Avesa means to enter another body and this one is ecstasy or Sambhogakaya. So the Gatekeepers represent one round of emanational rites or enlightened activities to achieve Sambhogakaya which is the platform for the rest. Mirror Wisdom or Bodhi kaya, then Thugs-kyi lha or citta deva is made from it: Namkha Lha-mo or Lion, Dharmadhatu Wisdom, Vajrakaya. Mirror Wisdom has Elephant which is not among the Four Creatures. Fierce Rite is a different one than Vajradhatu.

Thirty-Seven Vajradhatu elements from Tattvasamgraha. Consisting of twenty-five Buddhas--Paramitas--Bodhisattvas, with twelve Offering Goddesses and Gatekeepers. Stemming from the situation that these all indicate Four Activities, they also are applied in increasing levels to Body, Voice, Mind, Bodhi, and Vajra kayas.. So the two-dimensional mandalas may have different outer representations of Mt. Meru or Vajrasekhara, however, once accomplishing Nirmanakaya, it appears fairly cohesive with respect to Samboghakaya and further, which becomes more prevalent in the three dimensional depiction.

This completes Vajrasamaja, the Esoteric Assembly, leading to 108 Names, really 112: seven for sixteen bodhisattvas. So that part is post-Vajradhatu.

Continued below after a reply.



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The germ of Prajna is called Kutashtha Caitanyam, the permanent or reincarnating part of the fifth principle of manas (neutral--sattvic). The option for manas is either this germ or to be the subject of Kama. According to Sarvasaro Upanishad, the original Avidya is the hridaya-granthi or heart knot, seed of the subtle linga; but the caitanya or consciousness reflected in it is Kshetra-Yagna; Kutastha is the eternal, invariant animation of consciousness. When anahata reverberates, it makes the mind waves; when still, the germ may be found.

Thus have I heard: At One Time

That's how all the Buddhist Sutras begin; usually, Buddha was dwelling at Vulture Peak in Rajgrha, or Lanka, or some place in the world where he spoke and answered questions.

Not in the Sangiti cycle, but by the time of Guhyasamaja--Hevajra--Chakrasamvara, the Tantras are much more explicit; and Vajragarbha used the syllables of the Sanskrit phrase as a mnemonic for the "Sixfold" system of esoteric Buddhism. Because he made a very basic omission of the word hrdaya, this comes across screaming as a massive "fix me". Omission is one of the first things we look for to figure anything out; in terms of "mind control", we find that Jesuits and Aristotelians "omitted" small bits of religious, scientific, and historical information, in order to make a plausible background for their points. And when you find what's missing, you see what they did.

HPB specifically said that "Sixfold" groups were concealing a seventh member, which was the root or chief of the rest. She and the Mahatmas used the hexagram to explain this. The hexagram shows up in tantric mandalas, and their explanations make heavy use of the number six, and in very few cases do they explicitly refer to seven anything. You see six and eight routinely, but few sevens.

The more enticing part about Vajragarbha's omission is not simply that he left out three random syllables, but he left out the most important word. Hrdaya is not really the heart itself, nor is it the anahata heart chakra, but it is a small energy structure concealed within the anahata. It both reflects the consciousness of the Amrita, the reincarnating soul, and is the access to Prajna. The development of the heart and the mysterious conditions which unleash the Amrita-Prajna are the key to the Adwaita Upanishads. The main difference with Buddhism, Mahayana at least, is dedicating the merit to all sentient beings, the rejection of nirvana, and the acceleration of karma. So the core, or hrd, of the two systems is quite similar.

The explicit tantric version of the starting formula is:

Evam Maya Shrutam: Ekasmin Samaye Bhagavan

(Thus have I heard: at one time the Blessed One)

Sarva-Tathagata-Kaya-Vak-Chitta-Hridaya-Vajra-Yoshid-Bhageshu Vijahara

Here, the grammar might be picky; Vajrayoshid or "Vajra Lady" is a name of Vajrayogini in these same tantras. If we look at it that way, the phrase comes out like: "Was dwelling in the vagina of Vajrayogini, who is the hridaya of the body, speech, and mind of all Buddhas". In simple terms, the person, he, is Upaya-Karuna, and he is in union with her Sunya-Prajna. Which means Skillful Means and Compassion are in union with Voidness and Transcendental Wisdom.

By omitting "hridaya", Vajragarbha was left with thirty-seven syllables; and you will quickly see this pattern of thirty-seven is responsible for quite a widespread set of mandalas from Nepal to Japan. Since this semi-esoteric pattern is well-established, I am going to attempt to install the "Hridaya" into it, which, for the time being, as three syllables, as well as what it actually means, simply rolls in as the concealed Trinity, or so to speak, the hidden root of the Six displayed in the pattern, whether a hexagram or a populated mandala.

The traditional interpretation of the syllables contains what would be needed to package the Buddhas, Goddesses, and the various states of matter, consciousness, skandhas, etc; "Vijnana" terminology appears inclusive of skandhas and ayatanas. In this practice, the changes of who is in the Middle Space, and the way the Goddesses migrate and change Families, are very significant, and are usually scheduled according to changes on the three wheels of time; outer wheel with the seasons and moon, etc., and also the inner and special wheels.

The "omitted three" can actually be said to be omitted or excluded; for these are helpless to act, they lack a body or form. The higher three planes are "arupa" or formless, and the four derivative combinations are the required ingredients for bodies and forms in the four lower planes. And again, in these lower worlds, even on the physical plane, we find four kinds of manifested matter, but the higher three "sub-planes" consist of space and consciousness.

Kasina meditations are for the dissipation of Kama and to gain an orientation to the "formless" part of nature. That is sort of an intermediate fringe towards tantra.

per syllable:

Evam Maya Srutam: six elements (Bhuta) of six Maitri goddesses (Locana, Mamaki, Pandara, Tara, Dhatvishvari, Prajnaparamita)

Ekasmin Samaye: six skandhas of six Buddhas

The Ayatana, senses:

Baghavan Sarvata: six sensory objects (visaya) of six goddesses (Bhutika, Sisters)

Thagata kaya vak: six sense organs (indriya) of six bodhisattvas

The subtle body:

citta [hrdaya] vajra yosit bhagesu vijaha: twelve wrathful gods and goddesses (Vidya) internal to the body

ra: Vajrasattva, who is upaya and prajna

He omitted Hrdaya: to be used on its own, and as the seventh of each group.

Vajrayogini refers to Khecari, or the White and Red Moons, and the activity of the center of the soft palate, considered to be where the pancha indriya or five senses conjoin as a unit.

Adi Buddha Jyotirupa Swayambhu Dharmadhatu Vagisvara or the One Form of Existence is a bit more complex than hrdaya, which allows for the fact that success with the heart is what opens and develops all of the thousand petaled lotus, via the center just mentioned. Maya, the first dualistic division in the chiliocosm, produces Hrdaya Granthi or heart-knot; Tara, who unlaces knots, will lead Manas to find the reflection of Adi Buddha within the Hrdaya; otherwise, the mind is the servant of Kama. The servant and all its sensory apparatus are called Pratyeka and perish; that Manas that has been conjoined to the Real is enduring and called Amrita.

Kshetra, the Seven Holy Cities, also refers to the body and its thirty-six tattvas; meaning almost the same as Pratyeka. The term is used with respect to the Sister Goddesses.

This classification is also the base design of a mandala; Buddhas in the core, ringed by Bodhisattvas or their worldly associates, surrounded by Wrathful Deities. The core (Loka) Goddesses are Surakanya or Akasha-Prakriti, the next ring are Daityakanya or Kshetra (Patala) goddesses, and last and externally are the Vidyas and/or Wrathful Mahavidyas, who do not really exist unless "Mantra Born"; the Daughters are simultaneously of the Human realm and the plane of Kama, this being their veil unless pierced by Mantra.

The thirty-seven syllables have come out slightly differently in different systems. With the Vajradhatu Mandala, they were originally Five Buddhas, Sixteen Bodhisattvas, and Sixteen Taras. Chapter Five of Namasangiti only has thirty-three lines; they knocked off the Four Door Keepers, but added sixteen bodhisattvas of the Bhadrakalpa for a total of forty-nine. Sarvavid Vajrasattva has a thirty-seven deity mandala in the Samputa Tantra, and Vajrayogini has one of thirty-seven letters. Whereas the Vajragarbha formula has eighteen male deities, eighteen female ones, and Vajrasattva. In Shingon, the Vajras are thought to be emanations of Vairocana; in the Himalayas, they are from Akshobya.

The intention of Vajrasekhara Sutra is to portray Buddha being initiated by Mahavairocana, at which point he becomes Tathagata Vajradhatu. Here, bodhi mind is called samantabhadra. Buddha then transforms into Mahavairocana, emanates the other Buddhas and the Vajradhatu mandala and initiates Samantabhadra, who becomes Vajrasattva. However, Mahavairocana Sutra places Vajrasattva as a separate being, and other texts portray conversations between Samantabhadra and Vajrasattva.

Vajradhara and Samatabhadra are both aspects of the One Form of Existence, so it is safe to conclude Vajrasattva comes from there. The first two Mandalas of Namasangiti contain causal, or Hetu, deities, whose fruits or Phala are both in the One Form: Vajrasattva reveals Vajradhara, while Vagisvara becomes Dharmadhatu Vagisvara, at the end of the sequence.

The Vajradhatu mandala itself carries sub-mandalas for Vajrasattva and Trailokyavijaya; so it is a substantial key or container of the majority of this system. The constant use of "vajra" names in Vajrasekhara owes to them being renamings of existing Bodhisattvas. Vajradhatu is likely the sword of Manjushri, who is Vajratiksna or Vajra Sharp or of the Sword; and there are really Sword Bodhisattvas in each Family. The one for Trailokyavijaya mandala (fourth in our sequence) is, for example, Krodhavajratiksna; Anger-vajra-sharp. Also Padmatiksna and Ratnatiksna used in other ones.

According to Dzogchen Ponlop, Akshobya when in the East is considered to be a blend with Vajrasattva, who, according to some, is the Sambhoga Kaya of Akshobya. Akshobya family of tantras includes Hevajra, Chakrasamvara, Mahamaya Web of Illusion, and Kalachakra. The Yogini tantras such as Charkrasamvara do not start with the forty syllable line of Guhyasamaja, it is a completely different opening of sixteen syllables, "Abiding always in the universal self, in delight of the supreme secret...".

Two texts that attempt to handle all six Families are Sarva Buddha Samayoga and Chandra Guhya Tilaka.

In Hevajra, Vajra corresponds to Rupa Skandha, Gauri is the feeling aggregate, Vajrayogini to the perception aggregate, Vajradakini to the conception aggregate, Nairatmyayogini to the consciousness aggregate. When she is called Yogini or Dakini, this is emblematic of her power of flight, which is the undoing of subtle knots that improves the flow of energy.

Exoterically, the three most important bodhisattvas are Vajrapani, Padmapani (Avalokiteshvara), and Manjushri (emanated from Vairocana). So there are both Dhyani or Celestial Bodhisattvas, in the Kula or Family of the Dhyani Buddhas, as well as the Manushi or human bodhisattvas, beings who display the bhumis or signs of perfection (paramita). Vajrapani appears more closely entwined with the additional Akshobya tantras in Nepal and Tibet; whereas this additional material does not appear to have spread to China or Japan.

There is not complete information for the Namasangiti mandalas; but to simply summarize the inhabitant of the Middle Space, it is the development of Manjushri:

1. Manjushri becomes Gnosis Body or Jnanakaya; causal Vajrasattva

2. He becomes Hetu Vagisvara, or the causal lord of speech

3. He gains his sword, or the causal Vajradhatu mandala

4. He becomes a Death form, corresponding to personality death in the heart

5. Arapacana; here, Dhamadhatu Wisdom is with the new Family, Mahamudra or Bodhichittavajra

6. Mahavairocana and the fruitional Vajradhatu mandala

7. Vairocana Atman; the fruitional Vajradhara and Vagisvara

If we may say that Vajradhatu is, esoterically, Sakyamuni Buddha, who was the Manushi or Human form of Dhyani Buddha Vairocana--this is not to say he was an avatar, he was an initiate who found his cosmic Father Fire, Vairocana. So when Vairocana and Manjushri correspond with Rupa Skandha, they are, more or less, "in the office" of Indra. Manjushri's last time in the Middle Space is at 5, where he has his five syllable name from a lost script, which has traditionally been placed with Dharmadhatu Wisdom. This level five, then, seems to carry any and all "Pancha Jina" knowledge; six seems to carry the entire concept of Six Buddhas and Akshobya-shuffling in one stage. Akshobya is arguably involved in mandala one, to the extent Vajrasattva and Manjuvajra may be related to him. Seven is intended as Adi-Buddha.

Nispannayogavali is one of the main "catalogs" of mandalas, including several germane to Namasangiti, such as Manjuvajra, Vajradhatu, Pancha Raksha, Dharmadhatu Vagisvara, and goes up to Kalachakra. There are other descriptions which are slightly different. For Dharmadhatu Vagisvara, the Family relationship here is rather complex.

Having Manjugosha as Vairocana Atman in the Middle Space, Manjushri and Vairocana are equivalent. In Akshobya's Family is Vajrasattva; in Vajrasattva's Family is Manjugosha; and then in Manjugosha's Family is Akshobya. That sounds extremely circular, but I think it has to do with development through pratice; Vajrasattva does not practically exist without invoking him, which creates a Sixth Family, which is necessary to generate Dharmadhatu Vagisvara Manjugosha. Nothing in the text implies this reveals a Seventh Family of Vajradhara, and, of course, no Namasangiti practice realizes a seventh mandala. This part is sheerly hypothetical research.

In these Six Buddha systems, Vairocana and Akshobya are interchangeable from the Middle Space to the East. Nothing is different about that formula in any of them, until you get to Kalachakra. This does not depict Akshobya individually, so most likely he is the central Kalachakra deity. Unusually, Vairocana has moved to the West and Amoghasiddhi occupies the East. It does not appear to consider even Six Buddhas, and it completely lacks Vajrasattva or Vajradhara distinctly named. At the bodhisattva level, it does have Lokeshvara (Avalokiteshvara), and also, it uses Vajrapani twice, so those may be stand-ins for Vajrasattva and Vajrahara, who remain somewhat concealed under Akshobya. Kalachakra is actually depicted in Vajrasattva's Family; thus, in Vimalaprabha and other commentaries, they come up with Six.

Gelugs place Mirror Wisdom in the Tathagatha Family and Dharmadhatu Wisdom in Vajra Family. In Kagyu, Mirror Wisdom is Vajra and Dharmadhatu is Tathagata. In either arrangement, the opposite of Mirror is naivety, the opposite of Dharmadhatu is anger. In Kalachakra, Amoghasiddhi remains in the Karma Family, and Vajrasattva is given Dharmadhatu Wisdom and Mahamudra Family.

From an unsourced list, there is at least a correspondence of Heroic or Historical Buddhas to the Five Dhyanis, being: Vairochana and Krakucchanda, Akshobya and Kanakamuni, Ratnasambhava and Kashyapa, Amitabha and Shakyamuni, and Amoghasiddhi and Maitreya. Again, something that would have to change to account for Seven, but this is the first thing to assist my guess that the Heroics or Historicals are part of the same picture.

Mkhas grub rje is the commentator who distinguished the "All" Family from the Tathagata; primary disciple of Tson-kha-pa; he became the head of Ganden monastery and is retroactively considered the first Panchen Lama. He divides the Paramitas into seven and three, the last three being irreversible stages. He gives the abhisambodhis:

First is called Pratyaveksana; resulting from discrimination and the attainment of Mirror Wisdom (which is transmutation of alaya-vijnana according to Lva-ba-pa). Its mantra is Citta Prativedham Karomi: I perform thought penetration. One faces the svabhava visuddhi, intrinsic purity, of sixteen kinds of sunyata--voidness, which become the sixteen vowels on a moon disk in the heart.

Second is called Paramabodhicittopada, its mantra is Om Bodhicittam Upadayami, and so this is generation of bodhicitta. With this, one attains Equality Wisdom of Ratnasambhava, freedom from defilements, and the consonants occupy a (red) moon disk in the heart.

The third is called Drdha Vajra, firm vajra, and its mantra is Tistha Vajra, which is a command to vajra to stand up, and it puts a five-pronged thunderbolt in the heart. It is the attainment of the Discriminative Wisdom of Amitabha, which itself has the same name as the first Abhisambodhi. The concept is that something previously awakened, but unexpanded, becomes newly awakened and expanded.

Fourth. He had been given the garment and diadem initiations prior to the Abisambodhis, and here, he takes the third initiation of the name, becoming Bodhisattva Vajradhatu. It is called Vajratmaka, vajra composition, the mantra being Vajratmako Ham. When this happened, the vajras and perfections of all Tathagatas streamed into the five-pronged vajra in his heart. This accomplished the perfect action wisdom of Amoghasiddhi.

Fifth is called Sarvatathagata Samata, equality with all tathagatas, its mantra being Om Yatha Sarvatathagatas Tatha Ham. At this point, Mahavairocana, the Sambhogakaya, came into direct view, accomplishing the Dharmadhatu Wisdom. This is when he became a Manifest Complete Buddha.

Jnanapada explains the Abhisambodhis a bit differently, giving him the third initiation, Prajnajnana-abhiseka, same as the "name" initiation, before the sequence begins. Artha-prabhasvara is what is eventually seen, and he attains the fourth initiation and the rank of Vajradhara, beyond learning. By moving the third initiation to the beginning, they seem to intend abhisambodhis as "completion stage", whereas with Tson-kha-pa and Vajrapanjara, they are generation stage. They mention three voids, citta, caitta, and avidya.

The "Mantra school" of abhisambodhis says that Paramitas can only make a tenth-stage bodhisattva; Anuttara or Mantra is necessary to become a Manifested Complete Buddha, Abhisambuddha. "Abhi" pertains to being revealed or manifested.

Tson-kha-pa calls the generation body, the mantra body; completion is jnanakaya or knowledge body, which is firstly impure, then purified in clear light.

In Sbas don, Tson-kha-pa allows Dakinis to have seven families, adding Sri Heruka, or fruitional Vajradhara. This seven-fold classification is followed by Padmavajra in a text called Sri-Dakarnavamahayoginitantrarajavahikatika-nama, which proceeds then with seven skandhas, adding jnana skandha and dharmadatu skandha, with correspondences to seven mountains and so forth. By "nama", this should be a commentary; the tantra itself is not fully in English, but appears to use the familiar classification of others. So this can't be traced to source, but Mr. Wayman says it is there, and implies it can be found a few other places without saying where.

Besides the potential seven mandala scheme of the Namasangiti, there is a related one in Kagyu, Jonang, and Gelug, obtained from Marpa. These are called the Seven Mandalas of Ngok. The central deities and their number of attendants are: Hevajra (9), Nairatmya (15), Vajrapanjara (49), Vajracatupitha (97), Jnanadakini (13), Mahamaya (5), Manjushrinamasangiti (53). This series appears to be a middle practice, done after prior tantras for long life and the removal of obstacles, and afterwards, leads to Dharmapala tantras including Dhumavati. The entire corpus of Kagyu Ngak Dzod of course includes Vajravarahi, Guhyasamaja, and so forth. Although it is interesting to find Manjushri at seventh with Ngok, this would appear to be a variation, instead of a mandala within Namasangiti itself.

Its practice had grown weak, and was recompiled by Jamgon Kongtrul Rinpoche from 1853-55. In very recent years, the empowerments have been offered again. If you participate, you will receive a multitude of empowerments--from which you are asked to practice one. The underlying concept is that one tantra or mandala is challenging enough; but once you get it down very well, then the rest, being of the same nature, will fall into place. The numerous empowerments are intended to keep the lineages alive, not to make people try to practice them all at once. You need to do one perfectly instead of two poorly.

The overall collection: http://rywiki.tsadra.org/index.php/Kagyu_Kgak_Dzod shows the seven mandalas of Ngok mixed in the middle with others. At the beginning, we find White Tara first, who has seven forms, including the Seven-Eyed Tara; Vajrasattva shows up, and Vajradhara Guru Yoga is seventh in the initial phase. Tara's "extra" five eyes are the Five Dhyanis, so, perhaps, the two normal eyes may be Vajrasattva--Vajradhara.

[Vernaianawa]

Thanks for your reply, spose I was hoping for some atm interest concerning BHP, like if she came back, would this be something she would be involved in, like carrying on where she left off, 7:7:7:7 practises etc > https://timesurfers.wordpress.com/20...-and-the-7777/

Thanks again.

[shaberon]

No, I wouldn't expect she would be involved with that. Her edict was to "stick to the original". The "original" is really a chain of people, gurus to disciples, and we attempt to present and learn information about this.

She left off by attempting to start teaching the forty-nine fires only a few weeks before she passed away. It was rough and very unfinished. Many people have attempted their explanations to complete it. Those are probably mostly inaccurate since the "rays" have nothing to do with moral, intellectual, or artistic qualities in people. What is true about the teaching is that it forms a catch-basin for Samkhya, the Vedas, Upanishads, and Buddhism; and when we find those fires are tamasic and rajasic indriyas, and so forth, then we see how these systems interleave.

Nothing HPB ever did was an innovation or deviation from classical systems; it was a more complete explanation of them. As a full clairvoyant, she emphasized a seven-fold scale of nature, because this explains things like ghosts, whereas systems of a purely introspective or mystical nature do not need to do this; so whereas the Raja Yoga system is true, it is incomplete.

I believe the only furtherance of her work has been the publication of many of the source texts, combined with release of parts of the Kalachakra that have been sealed since 1650. In Theosophical terms, I would expect that Kalachakra and Shamballa are the utmost of humanity's capability until the next Root Race.

Her individual future would be the stages of the Bodhisattva path; I might guess that a public figure in one life, would be a private one the next.

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Here we are going to start with Tara and her many forms. First will be some general information and the exoteric version. Then we will rework it in the next post and have something that does not exist anywhere in one place.

Here are the plain Sanskrit verses which are given the exoteric Tara names.

To compliment the Method of Manjushri Namasangiti, Tara will likewise help animate Nagarjuna's Prajnaparamita in 5,000 verses there.

We should have Maha Pratisara or Narasimhi or something to promptly establish Nirmanakaya and attempt to settle in the Assembly or Akanistha. We are going to make essential amrita of the tri-kayas. The Root Tantra indicates the progression through Four Enlightening Activities, Outer Offering, Gatekeepers, Inner Offering, Bodhisattvas, Dhyanis.

Four Outer Offering Goddesses, Four Gatekeepers, Four Inner Offering Goddesses, Four Paramitas, Sixteen Bodhisattvas, Five Dhyani Buddhas is how it is shown in the Vajradhatu mandala.

Tathagata's Mantra for the Dharmadhatu mantra itself invokes Locana -- Perfume -- Flowers -- Incense -- Lamp -- Voice Offering -- Usnisa (Parasol) -- Tathagata Armor ending with Hum -- Encircling Blaze. This Usnisa is the next to last element before Banner, which is Tathagata Armor, last of Thirty-seven elements in Vajradhatu.

So in mandala five, we want to build up this more linear set, which then in six or Vajradhatu it grows circular, cyclical, builds and unites groups. In Tara terms, this is more advanced than the Gatekeepers, you start with Locana and Offering Goddesses and work up to Parasol and Banner. This is Vajradhatu or much bigger than it first looks, and is what the majority of Tara forms pertain to. We have studied Locana who subsumes the main portion of Sambhogakaya Eye of Dharmadhatu. It's calling the Four Outer Offerings, and then only two more. You have to put in the whole Vajradhatu mandala which ends at the Banner which we found to be Wind Horse.

Similarly to getting Vajrasattva, you would also start with Green Tara as a Pledge Being and make a Samaya or Bond of Dignity with her. Some of the forms such as Pratisara may then be picked up in basic ways thought of as Protectors or Outer Activity.

This Pledge Being and what you might call her Celestial counterpart are commonly counted separately from Taras that go with the hymn.

Celestial Green Khadiravani Tara is of Amogha-siddhi and means Acacia Forest Tara, who is accompanied by Ekajata and Akosakanta Marici. The Forest is in a Pure Land of Mount Potalaka. This is the "twenty-second" Tara. Potalaka is "Brilliance", presided by Avalokiteshvara, first mentioned in Ganavyuha or the end of Avatamsaka Sutra, physically supposed to be Pothigai. Khadiravani is Nagarjuna's Tara. Potalaka is the origin of the name of Potala Palace of Dalai Lama, and as a pure land, it is the only forest, the rest of them being made of gems and treasure.

Buddhaguyha says that Tara's green colour is the result of the mixing of white, yellow and blue standing for pacifying, increasing and destroying respectively. That means that Green Tara practice incorporates that of White Tara and others, including that of golden goddess Vasudhara, Lakshmi, Thirumagal with six gunas.

Tara moves between multiple Dhyani Buddhas with color and form changes that indicate her level and activity. Nirmana and Sambhoga Kayas are Rupa (Form). Dharmakaya is Formless, and in a more complete description it is Svabhavikakaya--Vajra Kaya (three Yeshe skus, or Dorje sku) and Bodhi--Jnana Kaya (Ngo-bo-nyid-kyi-sku).

We are going to preserve many Taras from other sources, and the closest current system that we will be modifying is Suryagupta's list:

1. Red Fast Hero Turavira or Pravira for bodhicitta, turns back power of others
2. White Moon Candrakanti or melodious Jnana Sarasvati, pacifying
3. Golden Kanaka-varna for merit, long life
4. Yellow Crown Jewel Usnisha Vijaya of Vairocana, power over one's life & death
5. Orange Hum Svara Nadini for subjugating or Red Kurukulla for magnetizing
6. Maroon Trailokavijaya, Terrorizer, Mahabhairavi or Vajravidarana, purifying demons
7. Black Apavadi-Pramardini, Destroyer of Adversaries, or Invincible Action, transfers consciousness to Akanistha especially at death. Also Vadipramardaka.
8. Maroon Mara-mardanesvari, Defeater of Maras, or Aparajita (Undefeatable), Completion Stage, defeats two obscurations, Mara Sudana Vasitottama Da Tara
9. Green Khadira-vani against Eight Fears; also White, or Red Varada
10. Red Soka-vinodani, dispeller of sorrow; Trailokavijaya in Nyingma; entering the mandala
11. Gold Jagad-vasi magnetizes all beings, or Vasuda in Nyingma, increases enjoyment, active through ten directional guardians, pacifies poverty
12. Gold Mangalaloka or Mangalartha of Amitabha, wish of prosperity; or Kalyanida.
13. Blazing Fire Red Pari-pacaka, Ripens All, or Victory in War, subduing
14. Black Furrowing Brown who Enthralls All--Bhrkuti (Frown), Vasikari, protection from spirits, subdues seven levels
15. White Maha Santi, Peace, purifies actions, external washing, pacifying
16. Red Raga-nisodani, destroys attachment, or Kiranojjvala, ablaze dispelling spells, increases intellect and wisdom
17. Orange Sukha-sadhani, accomplishes bliss, or limitless subjugation (binding) against thieves, shakes three worlds
18. White Sita Vijaya, or Mayuri in Nyingma, pacifies nagas, increases realizations
19. White Dukkha-dahani, burns suffering, or Sitatapatra in Nyingma, frees from prison, Jag Vasi Vipan Nirbarhana Tara
20. Orange Siddhi-sambhava, or Sabari mountain dweller, protection from disease
21. White Pari-purani, Perfects All, wish to accomplish all activities, or Marichi for restoration, subdues spirits, is for sky-going or Akanistha in this life. May be on Nandi. Marici's charioteer is ordinarily Rahu.

Zanabazar particularly venerated White Sapta Lochani, a Two-armed Sita Tara.

The interpretations are all based on Praises to Twenty-One Taras, which does not give names or describe forms. Each verse has four levels of meaning: literal, general, hidden and ultimate.

It is impossible to resolve, because Suryagupta gives Kadhira emanating twenty-one forms starting with Red Pravira, who appears nowhere else. Others give twenty simply starting with White, or twenty-one starting with Green. Kurukulla is only in Nyingtig lineage. Suryagupta even has different lists. Suryagupta's Pravira Tara: "Tārā the Heroine, red and radiating masses of fire. She has one face and eight arms. The first pair of hands, joined at the crown, hold vajra and bell. The second pair hold bow and arrow. The third hold wheel and conch and the fourth hold sword and noose. She appears peaceful and sits in the cross-legged position. She is adorned with silks and jewel ornaments and has a backrest of moonlight. Her seed syllable is OṂ (ༀ) on a yellow lotus and moon. The lord of her family is Vairocana."

Some alternative names in no particular order from Sadhanamala include Mahattari, Varada, Vasya, Vajra, Astamahabhaya, Mahacina, Mrtyuvancana, Sita, Sadbhujasukhla, Janguli, Danada, Sragdhara, Durgottarini, Visvamata, Prasanna, Arya, Mahasri, Vidyujjvalakarali Ekajata, Cunda, and Prajnaparamita. It gives Marici, Sarasvati, Bhrkuti, and Kadhira as well, so it's a few extra. But this is the original way. Kurukulla's number five spot with either Atisha or Suryagupta is for an Orange. Atisha does not use Green, or White Long life Chintachakra. Nyingma uses a terma tradition similar to Atisha. However the Chogling places Green Tara at the center of them. Sadhana samucchayya starts the tradition of one Tara surrounded by twenty-one, but this is the rarest system. Suryagupta is by far the most complex, as the others just change her color.

Suryagupta is the best framework; we shall refine it with Sadhanamala and some esoterics, and not keep a term like Bhrkuti referring to a particular individual. Throwing away anything like Vasudhara gets you rich or Janguli cures snakebite.

The verses were spontaneously spoken by Buddha, which is why each verse is considered a form of her, or that the goddess has twenty-one distinguishable activities.

Kanaka varna is an unusual name meaning Residence of a King. Or a particular king said to have been Buddha. Varada is Giver of Boons or Lakshmi.

These Taras appear to include the Protectors, mostly listed by name. Green is considered a mix of colors. Furrowing Brown sounds a lot like the birth of Sita. Pratisara is from śatapatha-brāhmaṇa, meaning a line returning to itself as a circle, thence a red thread bangle for installation of the gods. Also called Jnanavati. Although Pancha Raksa Sutra (Mahavidya) gives Five Protectors, it was not wholly translated in China or Japan, where Mayuri became more prominent, but Pratisara is the original Chief. She is considered Outer Activity of Vajrapanjara Tantra, along with Bhutadamara Vajrapani and Prajnaparamita. She also has a Vajravali form. China and Japan focus on male entitites; Pancha Raksha is particular to Nepal.

If Buddha placed her as Chief, then she should be in the Taras. She remains Chief in Vairocana Net of Illusion. Mantramanudharani (Blue or Black), Mantramanudharin, or Mantranusarini remains elusive; all are also in Sadhanamala. All five become the entourage of Vajradarana. Dharani is Mantra and Vidya, or the compression of a lesson into a brief recital, usually phrased around Om, Hum, Svaha. So for example, Dharani Mantra Samgraha is a big collection of mantras. Dharani can also be platform or earth. It implies understanding, rather than mantras as a pile of words. Dharana is concentration, but without an H, means splitting open, or to stand in awe. Pratisara is mostly yellow, occasionally white or with Vairocana. We know her as Mamaki and Wish-fulfilling Gem. Her significant consort is Chandraroshana.

The Pañcarakṣā, that is, the collection of the five Dhāraṇī-s is popular in Nepal. These five protecting spells include mahā-pratisarā (for protection against sin, disease and evils), mahā-sahasrapramardinī (for protection against evil spirits), mahā-māyūrī or vidyārājñī (for protection against snake-poison), mahā-śītavatī (for protection against 'cruel' planets, cruel animals and poisonous insects), and mahā rakṣā mantrānusāriṇī (for protection against diseases).

Sabari was a yogini in the Ramayana who honored Ram and directed him to Hanuman. Her preceptor was Matangi. Satsahasra Samhita places five goddesses under Green Mahattari: Matangi, Pulindi, Sabari, Campaka, Kubjika: five Jnanas in the continuous stream of Kula and Akula (Shakti and Bhairava), corresponding to senses. Not Buddhist, but it suggests Outer Activity and Protection and includes Sabari.

Avalokiteshvara emanated the White And Green, but Vajra is primarily yellow: Om, Shri Vasudhara ratna nidhana kashetri, swaha. Palden Lhamo is Tibetan for a Blue Tara who is Shri Lakshmi, although she has the mule of Kalaratri. Vasikari is Enchanting Woman, related to Taurus, Venus, and Prithvi tattva. Bhrkuti was a Tibetan princess, so a personal name.

Janguli is Green or Yellow and uses a Peacock and is tantric Sita Tara. She may also be white, and holds a lute and snake. Only white has the lute, and the others have tantra items.

According to Alice Getty, Tara Banner should have Green Tara surrounded by a double rainbow glory. On the right is White Sapta Lochani, left is Ushnisha Vijaya, lower right is Dharmapala Begtse, lower left is Hayagriva, those are both Red. Under the lotus throne in flames is dakini Simhavaktra. That's from the printed version.


Prajnaparamita Tara is accompanied by Mayuri and Janguli. Those also attend Mahasri Tara. She can also emanate Five Paramitas, including Kadhira, Durgottarini, Marici, White, and Vajra. Mara Vijaya appears to be the Nirmanakaya to this or enlightened entry.

White can join Manjuvara Vajrasattva, two Greens Durgottarini and Kadhira go to Black Yamari and Vignataka, Eight-armed Vajra and Marici could go to Sambara and Hevajra. That is more or less her Bodhisattva Activity or Deva deha.

It seems to me that Green is really a composite from which twenty-one come, much as Vajrasattva is a composite gnosis body. Then in her full Buddha Prajna Activity it is really Prajnaparamita in the Middle Space.

Vajra Tara is almost always with ten deities. Characterisitcally, she bears on her crown the figure of five Buddhas, or else just Ratnasambhava, and she is born of the consecration-water of Vajra and Surya. Black Mahattari is always solo, as are Vasya and Arya. Kadhira is with Akosakanta Marici and Ekajata. Dhanada is of Amogha-siddhi and has eight goddesses and a vehicle. Janguli is of Akshobya. Parnasabari (Leaf-clad Sabari) may come from Amogha-siddhi or Akshobya. Astamahabaya has ten goddesses. Mrtyuvancana is alone and has a wheel on her chest. Caturbhuja Sitatara is of Amoghasiddhi and with Mayuri and Marici. Sadbhuja Sitatara is also of Amogha-siddhi and alone.

Visvamata is white and rides a white serpent and has no sire. Kurukulla is of Amitabha and has a vehicle, or may be of all five; the only true Red. Yellow Bhrkuti is of Amitabha. Ekajata is of Akshobya, as is Mahacina (place name). Varada is with Akosakanta Marici, Mayuri, Janguli, and Ekajata.



So we can detach Green from the Twenty-one, try to figure out where Kurukulla should be and if the others are really Red, and see if the Sadhanamala names and stray Protectors mesh with the exoteric lists.

Six Paramitas:

Prajnaparamita: Yellow accompanied by Marici and Janguli, or emanates Paramitas. Two or four armed.

Marici: a Paramita

Durgottarini: Green Paramita. This is Durga Puja: Namah durgottarini Durga. Seems to have no meaning other than her name. But she has Durgottarini Sadhana Dharani. Durga + Tara, meaning the Fortress now transports us to safe refuge.

Kadhira: Green or Yellow with Akosakanta Marici and Ekajata. A Paramita. Also called Syama Tara. But this is Dark or Asita, and the same as Shyama or Yamuni, death. Also a Matrika made to drink Andhaka blood in Matsya Purana. This name commonly pinned to "Green Tara" does not mean green in any way. Tibetan Do-ngon or "original Tara" seems to have been conflated with sngo, Tibetan for Green. At the closest, it could mean dark green, just as it could dark blue or black. But also a name of Durga. I think Alice Getty is the only one who calls her Yellow, and skips Green like it's not even a thing. If this perhaps is attributed to error, Khadira is not any longer distinguishable from Arya, and already is Nagarjuna's Tara, and usually used for the center of twenty-one emanations.

Vajra: Yellow almost always with ten deities. Characterisitcally, she bears on her crown the figure of five Buddhas, or else just Ratnasambhava, and she is born of the consecration-water of Vajra and Surya. A Paramita and possible consort of Sambara. Has four faces and eight arms.

White Paramita, unspecified, would be a form of Sita Tara

The surrounding five paramitas are Dana, Sila, Shanti, Virya, Dhyana. Sadhanamala uses twelve altogether; as these correspond to Bhumis, there are different amounts in different sources. Twelve paramitas from Ratnasambhava are Ratna, Dana, Sila, Kshanti, Virya, Dhyana, Prajna, Upaya, Pranidhana, Bala, Jnana, Vajrakarma. Twelve are only shown in Dharmadhatu Vagisvara mandala, nowhere else. The Bhumis themselves are "spritual spheres". Vajrayana uses twelve; ten or less is Mahayana. Prajnaparamita equates to Durga. Here she is number Seven, and usually, eleventh is a theoretical or Buddha paramita.

Prajnaparamita:




Nepali Prajnaparamita:




With two Greens (Mayuri and Janguli):




Once we start looking at Prajnaparamita cross-referenced with the Vikramasila system and Taranatha, it will compose a much deeper knowledge than shown on any existing Tara set. This continues with some notes taken for names, and we will try to develop this presentation for the next post in a better format. And so as well as being mentioned in conjunction with the fifth and sixth mandalas, she also is critical for the elements of the seventh or Manjugosha mandala, so we will attempt to start re-uniting all of it we can.

Other Greens and Forests:

Mahattari: Black Ekavira; or Green over Matangi, Sabari and three others

Janguli: Green or Yellow and uses a Peacock and is tantric Sita Tara. She may also be white, and holds a lute and snake. Only white has the lute, and the others have tantra items. May accompany Prajnaparamita or Maha Sri. Emanation of Akshobya. Considered Manasa Devi. Is a very rare goddess but present at Ellora.

Sita: White Sita Vijaya, Sitabani, or Sitatapatra, Four or Six Armed: Caturbhuja Sitatara is of Amoghasiddhi and with Mayuri and Marici. Sadbhuja Sitatara is also of Amogha-siddhi and alone. Sadbhujasukhla: Six Armed Ekavira of Amogha-siddhi. Only White emanation of Amogha-siddhi. Two-armed White Sita Tara may be with Asokakanta Marici and Mayuri; this one is the basis of Sapta Lochani.

Parnasabari: Green Amogha-siddhi, or Yellow if from Akshobya. Tantric with a Vajra. Tramples Vighna or Ganesh. Green tramples diseases. Yellow may have a snake in her hair.

Leaf-clad Sabari:



Varada: Green Lakshmi, Giver of Boons, with Akosakanta Marici, Mayuri, Janguli, and Ekajata

Vasya: Green Ekavira; the same as Arya Tara: Green Ekavira. May be with Asokakanta Marici and Ekajata. Hard to distinguish from Kadhira. Vasya refers to control of others or Vasikara.

Dhanada: Green of Amogha-siddhi with Eight Goddesses and a vehicle.


Protectors:

Pratisara: Jewel, Yellow Outer Activity of Vajrapanjara Tantra, along with Bhutadamara Vajrapani and Prajnaparamita. She also has a Vajravali form. Can be white with Vairocana, or Chandramaharoshana. Mamaki or Jnanavati.

Mantranudharin: Vajra, Blue or Black against disease; halo of sun, twelve arms, three faces, no yellow

Sitavati: Lotus, Red, sun halo, three faces, no yellow; or Green with Six Arms

Pramardini: Sun Family, White, moon halo, four faces including yellow, also Black

Mayuri has moon halo, eight arms, visvavajra.


Fewer associations:

Astamahabhaya: White with Ten Goddess copies

Mahacina: place name; Blue emanation of Akshobya; her vehicle is a corpse. Ugratara.

Mrtyuvancana: White Ekavira, wheel on her chest

Vajra Shrinkala: Green of Amogha-siddhi, or the Red Lion Gatekeeper. Or Light or Dark Blue consort of Hevajra. Alternate for the more common sphota for chain. Ashtishrinkala and Vajravalli are names for Bonesetter Vine.

Sragdhara: a poetry meter and a long hymn to Tara, refers to eight fears.

Visvamata: White, rides a serpent, no sire

Prasanna: Golden, wrathful and tantric, emancipates the universe, destroys the veils of ignorance. In another Durga praise: BHAYI PRASANNA ADI JAGADAMBA - DAYI SHAKTI NAHIN KEEN VILAMBA: Then, Oh Primal Goddess Jagadamba, You were propitiated and in no time You bestowed Him with his lost powers. Eight faces and sixteen arms. When with Kurukulla, she is Red.

Mahasri: Golden, attended by Mayuri and Janguli. Sometimes thought to be Bhrkuti. Potalaka Bhagavati Tara, mentioned by Taranatha as seen by Buddhaguhya on Potala Hill. Green in NSP. A female Manjuvajra, energy of Manjusri. She is in Ekallavira Candamaharoshana Tantra. She and Prajnaparamita are close in form but Mahasri can be Green with four attendants in NSP, same ones as Varada. Her White is like basic Sita, Yellow is much like Yellow Prajnaparamita, and her Green is much like Varada.

Vidyujjvalakarali Ekajata: Blue emanation of Akshobya

Cunda: White. Appears in Kurukulla mandala where all have a crown of five dhyanis: In the Isana corner of the Kurukulla Mandala on a lotus petal sits Cunda while the other petals are occupied by Prasannatara in the east, Nispannatara in the south, Jayatara in the west, Karnatara in the north, Aparajita in the Agni corner, Pradipatara in the Nairrta corner and Gauritara in the Vayu corner. She has another White form in Manjuvajra Mandala with Twenty-Six arms. She also is a Gauri.

Pitheshvari or Uddiyana Tara: Red wrathful, four faces, fat, dances in flames, leads twenty-four dakinis from twenty-four pithas (Sacred Places). Red Arya Tara. May have eight arms, four faces. Taught by Vajrapati, or Dakini Vajrasana to Mahasiddha Sahaja, up through Taranatha.

Mahamaya Vijayavahini is peaceful Green by day, wrathful fat White at night, 1,000 headed. War and reverenced by Vajradhara. Mahamaya Vijayavahini is given the epithet Sarvavarana-ksayamkari and it is significant that, in the Sadhanamala,
Prasanna-Tara is also referred to as Sarvavaranavinasim. Padmapanipriya: beloved of Padmapani. She is unpublished, and only on manuscripts in Calcutta.

Her Esoteric slokas: Sahasramukhi sahasrasire sahasrabhuje jvali-
tanetre sarvatathagatahrdayagarbhe asidhanuparasupasupasat oma-
lakanayasaktimusaramudgalacakraliaste ehyelii bhagavati sarvatatha-
gatasatyena devarsisatyena Mahamayavijayavahini smara smara
sarvatathagatajhdnarupendgaccha gaccha sarvavaranaksayamkari
parasainyavidrdpani mohaya sarvadustan. Vajradharavandite
pujite svaha / Padmapanipriye svaha / sarvadevanamaskrte svaha /
matrganavandite pujite svaha /

Sarvavarana comes from Usnisa Vijaya Dharani where it shows up just prior to Durga purifying apaya or the four lower worlds. Varana seems to mean warding or armor.

Vajragandhari: Blue emanation of Amogha-siddhi in Kurukulla's mandala, consort of Yaksha general Candavajrapani.

Bhrkuti: Yellow of Amitabha

Kurukulla: Red from Amitabha, or may be White, related to the art of Vasikarana. Red Gauri Tara is one of her attendants. Most Red Taras are not Kurukulla, and Kurukulla has other colors. She has at least nineteen sadhanas, including Kalpoktam, Uddiyana Vinirgata, and Sita Kurukila. Considered one of the "Three Red" dakini lineages. Adept at Vasikarana. Involved with Hevajra, and she comes from Uddiyana.

Sitaprajnaparamita: White emanation of Akshobya

Pitaprajnaparamita: Yellow emanation of Akshobya.

Kanakaprajnaparamita: Gold emanation of Akshobya

Vajra Charchika: Red emanation of Akshobya on a corpse

Maha Pratyangira: Blue emanation of Akshobya

Dhvajagrakeyura: Blue or Yellow emanation of Akshobya; "Ornament on Banner".

Sitatapatra Aparajita: White emanation of Vairocana

Nine emanations of Akshobya are the Vajra-Yoshid.

Prajnaparamita is Gold and the only paramita with four arms. Vajrakarmaparamita is variegated and holds a visvavajra. Another mixed color was Dombi Gauri representing Banner or Nrtya dance goddess.


Dharmadhatu Vagisvara is going to use some of these Taras in a special way, Twelve Goddesses called Dharanis or Dharinis. The Dharanls sometimes reveal traces of a language now unknown. They are strings of words without apparent meaning, memorized to increase psychic ability. These are all Green emanations of Amogha-siddhi: Sumati, Ratnolka, Usnisa Vijaya, Mari, Parnasabari, Janguli, Anantamukhti, Cunda, Prajnavardhani, Sarvakarmavaranavissodhani, Aksayajnanakaranda, Sarvabuddhadharma Kosavati.

Namasangiti and Kalachakra both place Manjushri as Samyak Sambuddha, not a Bodhisattva. As Manjughosha, he is Swayambhu Mahachaitanya, Adi Buddha, and Vairocana Atman. He has long since absorbed Vajrasattva, and is, apparently, Vajradhara and Vairocana, and in union with Locana. So Vajradhara has no specific representation, although Manjughosha is surrounded by Vajra deities--mostly alternate sets from those of Hundred Deity mandala, except it seems to be missing Cemetery Mothers.

Green Tara overall comes from Amogha-siddhi; Akkshobya's emanations are usually blue wrathfuls, but we find them sneaking over to yellow and becoming peaceful. Hayagriva is similar: can come from Amitabha or Akshobya. Kubera may be from Ratnasambhava or Akshobya; as Ucchusma (Vajra Krodha Mahābala Ucchuṣma), he vomits the jewels.

Tara's Six Shields:

The first shield is white, not only for pacifying difficulties but also for purifying faults. The next shield is composed of golden light, which is for increasing prosperity and also for developing our beneficial qualities. A shield of red light brings us power, as well as a sense of capability and confidence. The blue shield not only brings the necessary wrathful qualities needed to say no when no is necessary, but also the discriminating power of destruction when destruction is needed. This reminds us that compassion does not mean being a doormat. The green shield is not just for miscellaneous activity but also for the supreme and mundane powers required on the path to enlightenment. A final shield is composed of a rust-colored light that helps to stabilize the qualities we gain from the other shields. This is incredibly important because it is not possible to have spiritual development without stability.

The Tibetan Lute of the Gandharvas mentions sixteen offering goddesses. Four appear to be Music (Shabda): Lute, Flute, Clay Drum, Round Drum. Then they have "charm" which appears to be Lashya or Beauty. At the end, they add Form or Mirror Goddess (Melongma), Taste, Touch, and Dharmadhatu (Chokyiyingma).

Manjughosha's environment:

Inner circle: Manjughosha with Locana, Eight Usnisa Goddesses, Four Buddhas, Four Prajnas, Four Male Vajra Gatekeepers. The Usnisas (Fo-ting in Chinese) are Mahosnisa, Sitatapatra, Tejorasi, Vijayosnisa, Vikirana, Udgata, Mahodgata, Ojas on lions. Vajrasattva's Family is just Manjughosha; Manjughosha's Family includes Akshobya plus Four, with Usnisa and Locana. Akshobya's Family includes Vajrasattva plus three. It's circularly triangulated. Unusual even for mandalas, but makes sense.

Second circle: Twelve Bhumis East, Twelve Paramitas South, Twelve Vasitas (Disciplines, Iccha or will-power)) West, Twelve Dharanis North, Four Pratisamvit (Logical Analysis) Gatekeepers, and Four Secret Offering Goddesses, Red Lasya, Red Mala, Reddish White Gita, Variegated Nryta.

Third Circle: Four Groups of Four Bodhisattvas led by Yellow Samantabhadra or Maitreya (multiple lists), Ten Wrathful Gatekeepers, and Eight Offering Goddesses (Incense, Flowers, etc., with Vajrarupa, Vajrasabda, Vajrarsya, Vajrasparsha).

Fourth Circle: Eight Mundane Directional Guardians.

Outside are the Navagraha, Lunar Mansions, serpents, asuras of Vemacitri, yakshas, Four Kama Gods starting with Bala rama, Kinnaras, Gandharvas, Vidyadharas.

In the corners it has Blue and White Acala (Candaroshana) with White Tara, and opposite, Yellow and Black Kubera with Green Tara.

This elaboration is based from the Twelve Vowels of the chapter, particularly the second circle. Twelve Dharanis are also possibly depicted at Ellora, which has more representation of Seven as well. It makes much use of Sarvanivaranaviskambhin Tara.

Indoors, Dharmadhatu Vagisvara is mostly paired with Vajradhatu Mandala. Outdoors, there are hundreds of stone ones all over the place, which do not entirely correspond to the drawn mandalas. Vajradhatu also is done on an apse with clay statues.

Five Dhyanis with Eight Bodhisattvas really is the primordial stamp in Nepal. Dharmadhatu Vagisvara is big, but it is not very noticeable, as almost everything matches any exoteric grouping. The Second Circle is unique, as is the addition of Eight Usnisha Goddesses. Also, the Tara keys in its corners.

Vajradhatu's sixteen bodhisattvas is reiterated, with different names, in the following mandalas: Durgatiparisodhana, Manjushri Mulakalpa, Manjuvajra, and Dharmadhatu Vagisvara. Four of these are given in order, NSP 19-22; or, Vajradhatu, Manjuvajra, and Dharmadhatu Vagisvara are found there 19-21.

I am not sure about the Gauris, in his mandala Hevajra is shown in five forms, each surrounded by eight figures. Gauris are said to be violent chest-beaters, and if you go to its page you can zoom in closely, Hevajra appears surrounded that way. It is Akshobya in the Middle Space and meant to show the combination of families. The actual cemeteries are in the outer ring.

They stand atop four corpses within the flames of pristine awareness surrounded by eight goddesses of various colours, each with one face and two hands, standing in a dancing posture on the left leg above a corpse and lotus seat. Beginning from the top and moving in a clockwise direction is Vetali, Dombini, Ghashmari, Pukkashi, Gauri, Shavari, Chauri, and Chandali. Surrounding the Akshobhya Hevajra mandala, in the square above, is the deity Amitabha-Hevajra, red in colour, embracing the consort red Pandara Vasini. In the square to the right is Amoghasiddhi-Hevajra, green in colour, embracing light green Samaya Tara. In the square below is Vairochana-Hevajra, white in colour, embracing pink Vajradhatvishvari. In the square to the left is Ratnasambhava-Hevajra, yellow in colour, embracing orange Buddha Locani. Surrounded by their own unique circle of variously coloured eight goddesses each set of figures is otherwise identical in appearance to the central Hevajra. The final ring is composed of the multi-coloured fires (Skt.: jvalavali) of pristine awareness completely enveloping the entire Hevajra Pancadaka Mandala.

Lajja Gauri is Aditi in Shaktism. She appears on a Buddha mural at Aurangabad, although she has a head. Gauri is Ganesh's mother; Siddhi is his wife. Gauri is Varuni. Gauri Tara is distinct, such as in Kurukulla mandala. Whereas Gauri of the "Eight Gauris" is also spelled Keyuri or Kerima, the confusion is not from Tibetan, as it appears Gauri in Sadhanamala. Mahavidya Tara is also called Gauri. The eight are said to be Ashta Vijnana or the Eight Awarenesses. All I can find are copies of Evans-Wentz's statement that Keyuri is a cemetery goddess, nothing to back it up or support it, aside from that spelling being used in some manuscripts instead of Gauri. Nothing about her origin. White Sabari is in this group as well, but not called Parna Sabari.

Hevajra states that Gauri is Form, Chauri is Sound, Vetali is Smell, Ghasmari is Taste, Bhucari is Touch, Khechari is Space. Those are to be purified continuously and completely. It is the same in Nairatmya mandala (Hevajra's consort), but also, in terms of Skandhas, Vajra is Rupa--Form, Gauri is Vedana--Feeling, Vajrayogini is Samjna--Perception, Vajradakini is Samskara--Conception, Nairatmya is Vijnana--Consciousness. Gauris of senses/ayatanas are mostly swapped for Vajras of the skandhas, and the first has no name other than Vajra.

Cunda or Candali is intended as inner heat.

The Gauris are very popular. Mamo Botong is the Wrathful Akashagarbha, in Sanskrit, Vetali. Dra Lha, good energy or a way of beauty we have explained in Wind Horse, is the opposite pole of the mamos. Mamo itself can be a minor locale protector, which is not a wisdom being. It is not the mamos that cause us to “eat bad cheap food, wear clothes of rags,” etc, that’s our own confusion, our "dons", at work. We want to banish, or send away the dons that cause us to lose mindfulness. The mamos will help us reduce our confusion if they are convinced that is our desire. If not convinced, they visit us with with their wrath, with chaos. In this way, they are protectors.

Dons are sneaky and mask as reason.

Tibetans depict mamos as fierce and ugly demonesses, black in color, with emaciated breasts and matted hair. They appear with sacks full of diseases. They cause havoc with a roll of their magical dice, creating pestilence and warfare. They are associated with the karmic consequences of degraded personal or societal actions. Their enraged response might be in proportion to the karma accumulated, but it could also be unpredictable and completely out of proportion. Similarly, we know that there have been many cases where small provocations have produced great wars. They have been assimilated to the Matrika, a type of sorcerer of the charnel grounds. Mamos of wisdom, mamos with special karma, and worldly mamos. So by worldly mamo is meant the vicious kind. They are the retinue of Ekajati.

Durga, queen of witches, prajnaparamita. Similar to yakshas. Skanda--Mars originally bound seven matrikas in Mahabaratta. Best thing to pacify mamos is mantra. Gauris (Keurima) are mamos of the Sacred Places (Ha syllable). There are also eight mamos of Sacred Valleys (He syllable). Sacred Places require Purity of Senses and Objects. They were Rudra's entourage; he became Mahakala after Heruka (Wrathful Vajradhara) dismembered him and took his wife Sign of the Times.


Before dancing goddesses, Sadhanamala gives eight Gauris: White Gauri Goad, Yellow Cauri Noose, Red Vetali Chain (Vajravetali), Green Ghasmari Bell, Blue Pukkasi Bowl (Bodhi), White Sabari Mt. Meru, Blue Candali Firepot, Mixed color Dombi Banner. These go with Vajradaka (Dorje Khadro, Black Akshobya cannibal) and are violent dancers. Khadro: void-goer, or male form of vajradakini. Bits of Gauri are the same as Vajravetali and Sabari, so it seems correct to have her hooked in to the Path. Sabari pulls in Matangi and Sita; by extension, other Sita Taras and Kadhira. We're in a rub because these are called Gaurima or Cemetary Mothers. The confusion is Eight Yoginis of Sacred Places (Ha syllable--Heruka's Assembly via Narasimhi), who are supposed to harness Eight Matrikas or Mamos of the Secret Valleys (He--Rudra's Assembly). This should result in Purified Sense Objects. This group originally went to Pancadaka Mandala (Hevajra--Vajrapanjara), which means Five Male Sky-goers. Cool Sitabani Forest is a charnel ground, whereas Kadhira's forest is Akanistha.

Durga "Fortress" is often a dreadful Queen of Witches, unrestrained self-indulgence, but also mother of Bhutakala: time to reveal one's true nature. She can be benign or helpful, but this is up to the individual. The issue of sense objects: attachment or purity. Her Activity is really just the way we choose to use her power.

Peaceful male gatekeepers are the same as the ones in union with the females, but independent. For some reason, in union, they are counted as one entity, whereas Buddha-Prajna union is counted as two. So for instance Acala is nothing in union with a wrathful gatekeeper, nothing with a peaceful gatekeeper, but then counted on his own. Vajrasattva has no detectable presence. He is however the source of the hundred, He (syllable of compassion) + Vajra, Hevajra. Again causal and only seen by Bodhi. You are supposed to be empowered by his Magical Manifestation Matrix to read Guhyagarbha. As this is a later iteration with polemics and unclear connection to the older systems, it will probably work better to look at this more through Guhyasamaja and Sadhanamala. Owing to Vajrasattva's Hundred Syllable mantra, one hundred is usually the amount of the deities, but different in Kalachakra.

Sabari herself was old and those Gauris are all names of mixed castes, samkirnayoni. Sabarimala is a pilgrimage site for Ayyappa: the child of Shiva and Vishnu's female avatar Mohini. Ayyappa or Dharma Shasta is also considered an incarnation of Buddha. Also Manikandan or "gold neck". Hence an orange tone for a deity is appropriate. At Sabarimala, they observe Makara Jyoti or Light of Capricorn, when the sun starts northward. Rama met Shasta with Sabari. Ayyappa slew Mahishi, the sister of Mahishasura slain by Durga. The site is used by five religions chanting "saranam".

The four types of corpses: (i) New corpses represent birth, aging, sickness and death or cyclic existence; (ii) Decaying corpses, or those impaled, hanging or dismembered represent the death of the mistaken idea of the self or ego; (iii) Skeletons represent the realisation of Shunyata or emptiness; and (iv) Reanimated and mindless zombies represent the realisation of selflessness. Wrathful animals are Generation Stage as they devour corpses of mundane awareness. Nagas are the Paramitas; Vidhyadharas have accomplished Generation Stage.

Buddha first subdued the sexuality of Kalaratri to make twenty-four sacred places, shivalings or vajrayoginis (also parts of the body). Rudra was spreading violence, and was dismembered bodily into the eight charnel grounds. The charnel grounds should contain everything wrathful and horrible and are used for the death of the ego.

Aside from the Gauris are Yoginis Kamini, Akashavasinii, Patalavasini, Pitambara, Saubhadra, Saundini, Chitrasena, and Chaturbhuja. This is probably why the wrathful animal-headed Bodhisattvas are "sometimes male, sometimes female" due to sixteen females not having room in fifty-eight wrathful deities; but the number of Ishvari Yoginis (Hum Byoh) also changes: sixteen to twenty-eight. You could have twenty-eight ishvaris if there were no wrathful male bodhisattvas, and you could have the males if you scratch the eight yoginis that pacify mamos; there are consistently ten Buddhas--Prajnas, and Four Inner Gatekeepers. Outer Gatekeepers are counted with Ishvaris usually, so there are two sets of four wrathful gatekeepers; the inner set is identical to the peaceful gatekeepers. The peaceful female bodhisattvas are the eight offering goddesses, purity of sense objects.


Twenty-four sacred places (Jalendhara, etc.) are in three sets: actual, subsidiary, and hidden. They are the main branches (Undivided at the forehead, etc.) of the three main nerves. Outer is the place of Spiritual Warriors (Very Fierce, etc.). Hidden or inner is the purified Akanistha. Above the twenty-four are the three main nerves and five circulatory energies (spring, circle vital essences, Moon, Sun, Rahu). Because we do not have a perfected Tri-kaya, we say this is a sacred place, that is not a sacred place, due to impurity.

For someone not on the Path, dakinis assume forms of mirages that increase impure passion. On the Path, they show mudras and generate wisdom. Devikotri and Charaitra are names of the purified Eyes and Heart. Eyes are gate of the wisdom that may arise from the heart. "Drink-severer" refers to merging of white and red essences in the central channel, which severs all obscurations.

Parpang or Parpung is a particularly pristine monastery blessed by Parana Sabari.

Chod invokes Vajravarahi and innumerable dakinis of basic space. Then, after twenty-four sacred places, Chod (Severance) invokes eight worldly charnel mamos, and twenty-eight mighty ones: four groups of seven dakinis, called mothers and mamos, which are six plus a Gatekeeper of Methods; twenty-eight ishvaris (usually inside Four Outer Gatekeepers). Next, Tenma are four witches and four yakshis.

It also calls Black Sridevi, and indicates both Gyalpo and Mamos derange the life-force. Devils are still separate, commanded by someone called Rete.

We have the first four gatekeepers pretty firmly established in the solar plexus, so, Twenty-four Sacred Places and Eight Charnel Grounds appear prior. Chod is Nagarjuna's tantra, the beginning of Prajnaparamita, which ultimately aims at defeat of Four Maras.

Gauri is strongly interlaced with Kila or Phurba. There is a mysterious six-armed deity holding Sun and Moon on certain kilas. Considered to be Surya-Chandra Gauri, very close to a consort named Marajit. Sometimes she has two hands with Mt. Meru and the Four Continents. This is fairly specific to Vajrakilaya practice, where she is considered a Wrathful Protector. Originally she is White, this is old:





Gauri and Marajit: wrathful, blue-black in colour, with one face and two hands. The right holds aloft a lance and banner and the left a garland of bones. Attired in flowing garments he rides atop a black horse surrounded by a cloud of dark billowing smoke.





Special protectors of Vajrakila, who emanates five wrathful herukas.

Headed by Vajrasattva and two lineage holders, Vajrakila with Five Herukas, Gauri and Marajit at the bottom:




His consort is Black or Light Blue Diptachakra: the Flaming Wheel. One begins to notice the flameswept hairstyle reminiscent of Sikhin, it is said to be a sign of Candali, inner heat and so forth.

That painting fairly plainly shows two Vajra deities with five Primordial deities, i. e. Seven Dhyanis, with their Special Protectors.



Alice Getty's book is very clean, although with some errors, and, the same Molital Bandarsass Publishing that issued Alex Wayman's work also published Benoytosh Bhattacharya, who made perhaps the only English notes for Sadhanamala and Dharmadhatu Vagisvara Mandala in The Indian Buddhist Iconography.

Continued just below in post 274.

[Vernaianawa]

Differing feels and beliefs is healthy, feel BHP would be at the spearhead of any evolving Earth/Human template in her following lives as her great love and desire to complete veil and mirror would demand this imo.

[shaberon]

21 Taras

Here is a Jonang version which then suggests we should dig around in Sadhanamala. Link gets swapped to the index; search Tara on site. They point out that Indian Taras never made it to Tibet; Vajra Tara is "the one" in Vajravali and was among the most major.

Also, H. H. 17th Karmapa has started a Sanskrit revival, so, what we are doing is at least somewhat in accord with our peers.

Tara's Song is recorded as a chant with all the verses given at the end of that post; each verse is a different Tara, and we are more or less looking at the pre-Tibetan Sanskrit Taras as they perhaps related to the original song in their language.

Each number in the following list links to a commented Sanskrit verse using the Atisha system. Ours does not; some of the names will link to posts about the Sadhanamala Taras. The list has some from the other lineages; more interestingly, Suryagupta uses a few of them as tantric stages. We will keep that and just make a few suggestions of forms, which are only slightly different than a Nyingma set. It for example has Kurukulla at five, and we moved her to six, using both five and six for gestures or Mudra. The beginning and end are the same as this, with changes to the middle ones not from India. Again, no sets have a scriptural source, so we are simply composing an examination of what is already there.

The Suryagupta system uses two Green Taras outside of the Twenty-One, so they do not have verses. First is the commonly invoked Green Tara whom we will call Mula Samaya Tarayogini, and the second is Khadira. Like Durga and Sati, the "twenty-second" is seen as the source of multiple forms. She is Nagarjuna's Tara, transmitted directly to First Karmapa. Her importance is that she has an Abode in the Akanistha. First form is when you learn about her, and second is a whole new reality. Totally different states.

Taranatha had a rare Tarayogini sadhana he passed to Jamgon Kongtrul, one of the last things that emerged from the Mahasiddha movement. However, the name is commonly applied to Samaya Tara. When called a Yogini, this indicates the older Hindu tantra in which Tara is understood as Akash in the head. So that is the pledge Tara. The various forms cultivate her through the stages of lights, flight, and then she becomes the deathless vajra body.

Some have said the Green Syama Tara Prajna, consort of Amogha-siddhi, is not the Green Tara of preliminary invocation. Prajna Taras are the transformed skandhas of the meditator. These Taras are Yidams or meditational deities. Calling something Tara simply indicates it is a Wisdom Being or safe refuge, and Vajra is a special case or special use of this.

As Vajrakila is the Activity aspect of the wrathfuls, the samaya being Dark Green or Syama Tara is the Activity aspect of Tara.

Shown emitting a fairly standard color scheme of her Four Activities, this is a Karma Kagyu presentation of her advanced form:




Her main vehicle or way she interacts with the world is Swan Sarasvati; there are also Elephant Vasudhara, Red Horse Hayagriva, and Blue Buffalo, Varahi. Their Five Skull Crowns mark them as Wisdom Beings. There are four Red Yoginis including one that appears to be a Varuni Guhyeshvari understanding of Indra Dakini: Khandaroha, who is Generation Stage and Inverted Stupa.


The very basic method is to take a simple form of this pledge Tara and recite the Twenty-One Praises.

Using her pledge being will evoke her in the Pure Lands, Green Khadiravani Tara with Marici and Ekajata:





Emerald Khadira has a unique Forest Pure Land. The Forest is in a Pure Land of Mount Potalaka. Potalaka is "Brilliance", presided by Avalokiteshvara, first mentioned in Ganavyuha or the end of Avatamsaka Sutra, physically supposed to be Pothigai. Potalaka is the origin of the name of Potala Palace of Dalai Lama, and as a pure land, it is the only forest, the rest of them being made of gems and treasure.

Green Taras are not usually given for the verses, so Khadira is going to house or mention them, "green" is not really a name or a group, but Tara has usually been explained this way.

Alone or Ekavira, Green Tara would be called Arya or Vasya, same form different poses. Green Dhanada ("Bestows Treasures") holds the Prajnaparamita book, and Durgottarini and Khadira are both considered Paramitas. Dhanada is a well-known Hindu Yakshini. Durgottarini (Mahayogeshvari), against chains and prisons, has no pose or Tathagata sire.

Sragdhara means "Garland" and is a hymn referring to the Eight Fears, Arya Tara Sragdhara Stotra. So Sragdhara Tara is sometimes a form, but the important thing is the esoteric meaning of the hymn. In her case, "Green Tara" goes to Lotus Family. And so this is part of Mahakaruna.

Only a few Taras are only Green: Vasya or Arya which appear to be identical, Dhanada, and Durgottarini. These all indicate the original Nagarjuna lineage through Orissa. According to Jamgon Kongtrul, Manjushri gave Nagarjuna the Profound View, whereas there is also the Magnificent Deeds lineage of Asanga. The former way is available to anyone, the latter relies more on monastic environment, ceremony, and so on. Because this refers to the historically-known Asanga, it is likely this is what HPB blustered about. The Nagarjuna way is about the awakening mind itself. And this is much closer to the Peacock method of handling poison than it is about strict avoidance. In the Nagarjuna system, one atones for damaged samaya with Akashagarbha.

So with this strand of names, Green brings the book, Prajnaparamita, and guides us to Generation Stage.

Other advanced forms such as Vasudhara are also reached in Abodes. But it is going to start from the basic Mula Samaya Tarayogini, and when you do her, it's similar to Vajrasattva. The difference is that his light purifies you and you feel all your burdens flowing away; Tara's light is used to enrich and fill you with Buddha Qualities.

At Completion in the rare manuscript, White can join Manjuvara Vajrasattva, two Greens Durgottarini and Khadira go to Black Yamari and Vignataka, Eight-armed Vajra and Marici could go to Sambara and Hevajra. That is more or less her Bodhisattva Activity or Deva deha.

Tara's Wrathful aspect is Charchika, the only emanation of Devi Chandi not produced by a male god. She is related to the story of Mars and his foster mothers. She is Kali but as well as Black she can be Red and even White. Devi is pure energy and Charchika is Shakti or Power, the only Devi Shakti. Charchika means Vajra Muttering. One of her mantras is Om Vajra Charchika Siddhendra Nila Harini Ratna Traya. Using her means we have harnessed Mother Chamunda for Vajra purposes just like Varahi. In some way we are seeking the Shakti of the Aswins.

We find that some of Tara's core Sadhanamala emanations draw from a select retinue: Marici and Mayuri for Sita; Marici and Ekajata for Khadira; Marici and Janguli for Dhanada; Mayuri and Janguli for Prajnaparamita. Vasudhara has a very esoteric role involving the hosts. Green Tara has to stabilize with Peaceful and Wrathful Kubera. Those are the Shamballah Chapel Door Keepers. They can be Protectors, but most of the Taras are talking about Paramitas and the Subtle Body.

We cannot really do Tara Deity Yoga, but we are allowed to Praise Twenty-one Taras. We can do Dharanis and Mantras and practices up to generating the deity either on your head or in front facing you. There are twenty-one knots where the central channel Avadhuti is mashed by the other channels; one aspect of Tara unlaces each one, making twenty-one qualities of dharmakaya.

Tara's personal mantra is Om Tare Tuttare Ture Svaha; many forms have variations or distinct ones.




Aryatara-mantramula-stotra-namaskara-ekavimshatika-nama:


Twenty-one emanations:


"Om, I prostrate to the ennobling, impeccable lady, highly realized Arya Tara."

One could use On Namah Bhagavatyai Arya Tarayai or similar invocation.



"Homage! O Tara, swift TURE, heroic, goddess whose gaze, like lightning, (flashes) in an instant; lady who was born from the opened-up anthers of the Triple World Guardian’s lotus face."

1. Fiery Pitheshvari Tara: Bodhi Citta Tara--Pravira, Fast Hero. Quite similar to Kurukulla, except she is fat, as in the thangka above. So as the verse indicates her falling from the tears of Avalokiteshvara (which was really Green and White together), this Red form indicates her as Pithas or the Sati parts that fell into earth.

To use her as Bodhicitta Tara, you just say "bodhi citta" between Ture and Svaha as her mantra. She indicates the Pithas and the Red Taras special to Nepal, Sakya, and Kagyu, based in using the throat energy of Manjushri. To these we have added Varuni and fat Red Marici consort of Hayagriva. Bodhicitta is the Mother of all Bodhi-related divinity.

Pitheshvari is said to come from Uddiyana (Kashmir/Swat or Orissa); Taranatha calls her Urgyan Sgrol ma gnas kyi dbang phyug ma--Siddha Saraha's Tara.


"Homage! Goddess whose face is (like) hundreds of stacked up full autumn moons; lady radiant with light spread out over clusters of thousands of stars."

2. White Moon--Sarasvati--same in most lineages. Sarasvati is quite close to Janguli, except she becomes Blue. But here is her peaceful White form. As a basic, she leads to the next one, Prajnaparamita, and at an advanced level, it would likely be Cunda placed here.


"Homage! Bluish-gold Goddess with lotus (like) hand adorned with a water-born lotus; lady with essence of giving, perseverance, quieting through ascetic discipline, patience, stability, and (discrimination about) objects of mind."

3. Prajnaparamita Tara, known for emitting five more paramitas: Marici, Durgottarini, Khadira, Vajra, Sita. These being the main, or most well-known, Six Paramitas just given in the verse.

Yellow Buddha Mother over Kagyu Assembly:





Her White form is Wisdom Mother of additional deities:





"Homage! Crown-protrusion of the Thusly Gone Ones, goddess with unlimited actions victorious; having attained the far-reaching “paramita” minds, barring none, lady on whom the Triumphant Ones’ offspring rely."


4. Crown, Yellow or White Usnisa Vijaya, Namgyalma. Kriya tantra, Tathagata family. Protective (Zenith direction), purifying. Considered a long-life deity with Amitabha and Sita Tara. Her Yellow form of Ratnasambhava is rare. She is a Dharani and in the mandala of Vajra Tara. Amitabha emerges from a lotus she holds, and she has been shown with two different sets of Pancaraksa on either side. Her Sutra does not establish her as a character, it is just the name of a Dharani. Namgyalma is said to be Bhrkuti. Usnisa deities are usnisa-born from Buddha, it is heard coming from his head without him speaking. The Dharani particularly assists the Four Kings and animals. One of her short mantras is: Om Bhrum Svaha, Om Amrita Ayur Da De Svaha. Bhrum is her seed syllable; da de is "shall give" the Amrita and Ayur, Nectar of Immortality and Life. This or her much longer one benefit animals from taking rebirth in low realms; this is a substantial practice in Asia.



Dhrum or Bhrum is not even a real letter, it is a magic syllable superposing Bam and Hum. This is specifically used for the emergence of the esoteric deities, used at the peak of Mt. Meru to summon the Celestial Palace. So if one uses her short mantra successfully, this charges up one that might attempt to go in a visualization. That is best as an early practice as she evolves from Kriya to any level.




"Homage! Goddess who, from syllables TUTTARA and HUM, fills up (the realms of) desire, direction, and space; lady with feet pressing down on the seven worlds of existence, able to hook in (all beings), without an exception."

5. This does mention akarsana, but also Humkara which is a special gesture given by Amaravajra:





"Homage! Goddess who’s honored by Indra, Agni, and Brahma, Vayu, Vishva, and Ishvara; lady held on high by hosts of victim ghosts, zombies, celestial musicians and yaksha guardians of wealth."

6. Trailokyavijaya, Maroon Terrorizer, subdues spirits.

The verse does not say she is dark red. And Kurukulla shows Trailokyavijaya (Bhutadamara) mudra on her Mayajala and Eight Arm forms. She is crucial to Sakya and considered secret and esoteric in Kagyu. Her seed is "Hrih" and she is often an archer. She's just not always Red or the only Red. Her attendants include Vajragandhari (consort of Yaksha general Candavajrapani) and Red Gauri. Hindus see her as Tara--Sundari--Matangi (the latter two being Aum and Om). She is similar to Siddhi sambhava, i. e. gives powers.

Nyingma's red interpretation is compared to Vajravidarana, so, is not far from Red Vasudhara, called Vajravidarani.






"Homage! Goddess who, with shouts of TRAT and PHAT, tramples opponents’ black magic devices; lady stomping with right leg bent and left outstretched, furiously blazing with flames of fire."

7. Black Destroyer, deepest Black. Suryagupta intends this to be a Transference Stage goddess.

Buddha's ultimate samadhi, Vajrapamo Nama Samadhi, is also called Para Sainya Pramardin, eliminating the last obstructions, destroying the last hostile forces. Pramardin means crushing, destroying; Jonang uses Black Pramardani here, Ratna Family. The male of this name relates to this samadhi which begets Vajrayaksa, who destroys everything. Protector Pramardini is White on her own, Black in the Pancha Raksa.




"Homage! Goddess who, with a totally terrifying TURE, destroys completely the demons’ heroes; lady scrunching her lotus face to have wrinkles of wrath, exterminating all enemies, with none left behind."

8. Aparajita (Invincible), Maroon Defeater of Maras. Completion Stage.

This Aparajita is a Yellow who is neither Sitatapatra Aparajita, nor the second one in Kurukulla's mandala. She has a Noose and Parasol and her unique feature is giving a slap. This is found in Ratnagiri statues. Vasitottama Tara (from some lists) is a combined uttama, or finest, onto Vasi Yoga, vasi is Tamil for prana, and in Agasthya's school, if one can do a single Uttama Pranayama, one is absolved of sin. This is a single breath with the 64,000 winds balanced. That is what is Invincible.




"Homage! Goddess adorned with fingers at her heart in the gesture that symbolizes the Triple Gem; lady (whose palms are) embellished with wheels with floods of their light unsettling (wrongdoers) throughout the directions, leaving out none."

9. Varada is standardly placed here. But the verse gives Three Jewels which is Prithvi Mudra, like Dharmachakra but using the ring finger, which recharges Muladhara. I don't know anything about dance mudras but I do know we have this in India and Japan and you see what is emphasized. This needs to be Vasudhara because she is Prithvi and is in Parnasabari's post.

Vasudhara is the more commonly-spread initiation of Yellow Tara. Most of the chiefly Yellow forms are very advanced, and so we may also use Protector Pratisara at an early stage.

Yellow Pratisara--she is considered Outer Activity of Vajrapanjara Tantra, along with Bhutadamara Vajrapani and Prajnaparamita. Pratisara and Five Protectors are said to be emitted by Vajradarana. Sometimes shown over Ganesh. Vajrapanjara gives her in White, two hands, with a wheel on her chest, about the same as Mrtyuvancana, although squatting.

Pratisara is not in any traditional list, but, for example, Likir monastery in Ladakh uses twenty-one Tara statues that include her, Sakya Rakta Tara, and Marici. Tibetan Sgrol ma Lha lnga (Five Deity Green Tara) includes her in the retinue (with Ekajata, Marici, and Varahi). We're including her because her practice is thrown forward, she is the first you can really use in Guru Yoga, and is the outer activity of higher tantra. She has celestial garments (Sambhogakaya); her Yellow form holds Umbrella and Banner. Her White form has for a diadem: a caitya (stupa), and overhead, foliage of the Bodhi Tree with flowers and fruits.





"Homage! Goddess whose resplendent crown ornament spreads a garland of light (bringing) joy; lady who, with the laughter and mirth of TUTTARA, brings under control mara-demons and the world."

10. Laughter, Dispeller of Sorrow: Vidyujjvalakarali Ekajata, Ugratara. Entering the Mandala Stage.


This Ekajata is perhaps the single most explanatory Sadhanamala thangka.

Blue Sarasvati underlies most of the Wrathful practice, a primary way of indicating wrathful activity by Wisdom beings, basis of Pratyangira--Narasimhi--Simhamukha--Simhavaktra. We find Durga built into a Buddhist Protector leading us to the Angira or Jupiter family of the Lord of Speech.

Vajrashrinkala may be used (any deity with chain); The Lion face protector, Lotus Family; Pratyangira Tara is not Lion face, but the original Pratyangira is, and is the Kavacham or Armor of Ugra Tara. Akshobya's Pratyangira Tara originates from Hum and seems peaceful, which is Lakshmi. Anything with an animal head is at the highest a bodhisattva. Remember she derives from sage Angiras which is Jupiterian and indicating Lord of Speech.

The (Mahavidya) Tara Pitha is in rural Bengal, and has a cremation ground. In one legend, Vasishtha was requested by Buddha to worship her there with Vamacara. As this ancient Sati Tara, her form of use is when she suckles Shiva after him drinking Halahala poison. This is considered a Siddha Pitha or focal point for wisdom and siddhis. By placing a Vasishtha incarnation in Buddha's time, this is also indicating a Vedic Rishi Gotra or Sage Family. Adi Shankara calls him the first Vedanta sage. He is attributed the Kamadhenu or divine cows, which work with Marici and the concept of luminous cows and the chariot of her Mother aspect. He is believed to have written some of the Vishnu and Agni Puranas. Marici is ultimately Dipper Mother and the sages relate to the stars. Vasishtha is Arundhati Nath or her husband. His Vedic hymns are seen to transcend bigotry, increase harmony, and are particularly Indravaraunau. This is to say they declare Indra and Varuna as equal powers; and if we look at Taras 6, 7, 8, then 7 and 8 hold the same intent as Indra-Varuna: seven and Indra defeat all adversaries, eight and Varuna are undefeatable (7-8 define Hero nature). Six is just about as wrathful or destructive but is her Bhairavi or conqueror of three worlds, her inner existence which meets the Bhairava or underworld traveller of the meditator.

Also this matches Indra having lordship of Kama loka and Varuna being the central for a higher or watery plane, his wife and daughter operating the six mayavic Agni seeds via Ganga-Ganges, whereas the secret and pure, Arundhati, is with this sage. This is the important esoteric story of the stars, and so Tara, "Star", indicates Arundhati.

One of her first acts during the cycle of the universe was to leave Jupiter for the Moon--again, the two main clock hands for Kali yuga--and with Jupiter we found the important family Lord of Speech with Valmiki, author of the Ramayana, the Adi Kavya or primordial poet. Ramayana begins an epic cycle starting with Sita (White Tara) and Bala (Hercules), and it appears to be exactly this which leads to White Tara's Mongolia as well as the profound levels of practice and eventual end of the universe cycle.

Dakini Simhamukha




"Homage! Goddess able to allure the entire assembly of protectors of the earth; lady who, with animated brow and (light from) the syllable HUM (at her heart), unfetters those who have fallen to misfortune."

11. Black Jagad akarsana in Jonang. But this specifically mentions Hum-arising Bhrkuti.



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

12. Yellow Mangaloka or Kalyanida; Kalyani is the Pitha of Sati's breasts and enshrines the twins, Tara and Tarini. Tibet uses Yellow Tashi Donje whose name means the same as Prasanna. Yellow or Red Prasanna; Yellow may be called Amritamukhi, Amritalocana. Her meaning is bright, clear, pellucid; brings happiness. Given once as a Red companion of Kurukulla, then Yellow on her own, above Indra, which suggests Mahendra, especially as she has tantric items, Brahma's head, flame swept hair, and sweet smiles although she is wrathful. She does not have a sire.

Amitabha and crescent moon in her hair: Crescent Moon is the cooling influence of the White Drop, and Amitabha is the Red Drop. Tibetan Deities 136 Day--Night Tara is the only one I know of, crowned by a crescent, and Amitabha; Taranatha 60 fails to mention the crescent. She does strike the ground, as 14 below.







"Homage! Goddess standing inside a ring of the fires at the end of an eon; lady with right leg outstretched and left leg bent, filled with joy, destroying the circle of foes."

13. White, Yellow, or Green Janguli, Manasa Devi, Nag Kanya. Green or Yellow uses a Peacock and is tantric Sita Tara. She may also be White, holding a lute and snake. Only White has the lute, and the others have tantra items--this form is close to Sarasvati and a rare White Vajrayogini. She may accompany Prajnaparamita or Maha Sri. Emanation of Akshobya. This verse describes the most common posture of Tara. We may place Janguli as a destroyer since we found that as well as curing poison, she has a special Poison Kiss that works in reverse, attacking the hindrances.

White Arya Janguli:




Although not specifically about her, 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.

Her dharani is:

Om Ilimitte Tilimitte Ilitilimitte Dumbe Dumbale Dumbalie Dumme Dummalie Karkke Tarkke Tarkkarane Marmme Marmmarane Kasmire Kasmiramukte Aghe Aghane Aghanaghane Ili Ilie Millie Ilimilie Akayaie Apyaie Svete Svetatunde Ananurakte Svaha

(do not use where a snake can feel the vibrations)

We are not looking at Janguli to heal physical snakebites; it is her subtle capacity to transmute mental poison into nectar that is the object. Also in light of her being one of the oldest, pre-scripture, likely Dravidian deities. She is Yellow in Krishna Yamari Tantra with Mayuri, Bhrkuti, Parnasabari, and Vajrashrinkhala, and the mantra Om Phuh Jah. In Hinduism, she is also Padmavati and Mahabhairavi. Origin of English word "jungle".





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

14. Mara Vijaya is the Sparshabhumi or Earth-touching gesture, Calling the Earth to Witness. Normal pose for Akshobya. This is completely distinct and no Tara has that posture. Blue Bhrkuti is used here in Jonang (although the same name is in other verses).

We see this Tara hitting the earth with her palm and affecting seven talas. Tala is also the word for palm, and kara we have already used for hand and the meaning of maker or doer. What her Hand does to the Underworld seems a little more important than her frowning, or, really it means furrowed brows, a step towards conjuring Sita. The Sparshabhumi itself is Mara Vijaya, Death Victory, and so if this emits the White or long life (cheats death) Sita Tara, this seems to be in keeping with her as a daughter of earth and the special "earth fire" drawn by the Horse Head rite, which has much to do with this fountain of life. First Karmapa was a disciple of Gampopa who specifically used Kadampa White Tara to cheat death. And so she ultimately builds the deathless Vajra kaya.

But there is a really big Vijaya Tara.

In Nepal, she has a 1,000 headed form. She is War and reverenced by Vajradhara. Mahamaya Vijayavahini is given the epithet Sarvavarana-ksayamkari and it is significant that, in the Sadhanamala,
Prasanna-Tara is also referred to as Sarvavaranavinasim. Padmapanipriya: beloved of Padmapani. She is unpublished, and only on manuscripts in Calcutta and Nepal.

Her Esoteric slokas:

Sahasramukhi sahasrasire sahasrabhuje jvali-
tanetre sarvatathagatahrdayagarbhe asidhanuparasupasupasat oma-
lakanayasaktimusaramudgalacakraliaste ehyelii bhagavati sarvatatha-
gatasatyena devarsisatyena Mahamayavijayavahini smara smara
sarvatathagatajhdnarupendgaccha gaccha sarvavaranaksayamkari
parasainyavidrdpani mohaya sarvadustan. Vajradharavandite
pujite svaha / Padmapanipriye svaha / sarvadevanamaskrte svaha /
matrganavandite pujite svaha /

Ellora cave shows Sarvavarana Tara, and Prasanna is also related to Sarvavarana; Ellora's Tara is with Mayuri. Mahamaya Vijayavahini is given the epithet Sarvavarana-ksayamkari; Sarvavarana comes from Usnisa Vijaya Dharani where it shows up just prior to Durga purifying apaya or the four lower worlds. The special Vijayavahini "War" form is venerable to Vajradhara, and, as Padmapanipriya, is consort of Avalokiteshvara--Padmapani. Mahamaya equates her to Lakshmi tantra. Her name Ksayamkari appears to mean "eliminating" and comes from a Sword or Khadga Strotam of Shri Devi, pertaining to the Sri Yantra.

Sarvavarana is used by Patanjali to mean "All Veills", almost the same as Buddhist Sarvanivarana "All Hindrances". It seems distinct from mala or impurities, and seems to be the underlying ignorance which causes kleshas or impure thoughts. In Sadhanamala, the term or phrase is translated "Destroys the veils of ignorance". So this is subtle, she has no pre- or non-tantric appearance, and so as Sarvavarana Ksayamkari, destroys the veils of vajra ignorance.



"Homage! Goddess of the felicitous, lustrous, and pacified (pathways of mind), goddess experienced as peaceful nirvana; lady endowed (with the mantra ending in) SVAHA (and starting with) OM, she who eliminates great negative force."

15. Yellow or Green Mahasri, because nirvana is only mentioned here. She is an important Potala Tara, more or less the earthly meeting-ground with Kadhira's Pure Land. Seems to stand for a point of attainment, like the blending of Varada and Prajnaparamita Taras, which are almost the same as her two forms. White Mahashanti in Jonang, which is a back translation with no match.

Mahasri works like a key towards forms that will be met in the Akanistha such as Kadhira and Vasudhara. So at this point your Samaya Tara is fluent in colors and increased her Sangha or Nirmanakaya. That seems to be what goes into Mahasri, bliss and removing karma.

She is Potalaka Bhagavati Tara, mentioned by Taranatha as seen by Buddhaguhya on Potala Hill. Green in NSP. A female Manjuvajra, energy of Manjusri. She is in Ekallavira Candamaharoshana Tantra.


"Homage! Goddess who rips the bodies apart of nemeses to our being bound with joy; lady (with heart) imprinted with the ten-syllable line, and blazing from a pure awareness syllable HUM."

16. Yellow Vajra Tara: Usually surrounded by Eight Mothers or Ten Paramita Goddesses: Four Offering (paramitas of four tathagatas), Four Activity, Usnisa Vijaya above, Sumbha (a general Nadir guardian, later called Vajrapatala) below. All Solar and having snakes. Arisen from Vajrapanjara Tantra, consistently has ten companions, the ten syllables of Tara's mantra. Abhayakara-gupta's Vajravali is an important text for her. Characterisitcally, she bears on her crown the figure of five Buddhas, or else just Ratnasambhava, and she is born of the consecration-water of Vajra and Surya.




Kiranojjvala, a name applied here by some, appears in a Strota Kavacha (Shield) by Yajnawalkya; appears to be Kirana (Rays) and Jvala (Blaze).


"Homage, TURE! Goddess pounding with her feet, and marked with the seed-syllable HUM at her heart; lady causing Mount Meru, Mandara, and Kailash, and the three worlds to quiver."

17. Green Mahattari over Matangi and Sabari; Matangi is called Sabari Ishvari; Matangi's daughter tempts Ananda in the quite long Shurangama Sutra. If we have removed Bhrkuti, she was Amoghapasha's consort, and it may be possible for Mahattari to do it instead. Mahattari is never shown with anyone else, or rarely (possibly Amoghapasha). She has the epithet Varendra Vana Iccha; Varendra is in north Bengal. She is clearly a branch of non-Buddhist Matangi tantra much vaster than her absent form would indicate.

Orange Sukhasiddhi, Amoghasiddhi Family in Jonang is used here.


"Homage! Goddess holding in her hand a deer-marked moon with the (healing) features of the (Ganga) celestial stream; lady eliminating poisons, without any remainder, with the syllable PHAT uttered with two TARA’s."

18. Yellow or Green Mayuri, dispels poison. We have covered her extensively and found her very poignant and shall remain. Only Panca Raksa with a vehicle, and Vishwavajra or is the Amoghasiddhi emanation amongst them.


"Homage! Goddess to whom the ruler of the masses of gods, as well as the gods and half-human kinnaras show honor; lady dispelling disputes and bad dreams through the expansion of joy from her entwining (mantras)."

19. White Sitatapatra Parasol, or Ajita Rajni, in most lists and we will keep her and tag her "with all other Sitas". Usnisa Vijaya is separate and Usnisa is really a title for a class of deities. Parasol occasionally changes color. Sita is the color. Sitatapatra is also called Aparajita and Mahamaya, a Wrathful Avalokiteshvara. If Usnisa Vijaya is distinct, this one may be called Vajra Usnisa Sitatapatra. However, Vajra Usnisa Tantra may not exist in the human world. Sita and Parasol include Parasol's hidden complement, Banner, or Dhvajagrakeyura.


"Homage! Goddess with full moon and sun eyes shining with light; lady who dispels raging fevers with her (forceful mantra) uttered with two HARE’s and her (peaceful one) with TUTTARE."

20. Orange or Green Parnasabari (Matangi) are her primary colors, but she is called White, Yellow, Red, Blue, and Black. Mainly invoked against disease. Without leaves, Sabari is a Gauri of a Charnel Ground. Evans-Wentz may have been off the mark because Kyerim is a romanization of Tibetan skyes rim which means Generation Stage, the approximate entry of the Gaurima, Kerima, Kyeurima, as it has been spelled. So the Eight Gauris are not the pure Gauri, or cemetery goddesses, but Generation Stage.

Sometimes shown over Ganesh. Sabari was a yogini in the Ramayana who honored Ram and directed him to Hanuman. Her preceptor was Matangi. Satsahasra Samhita places five goddesses under Green Mahattari: Matangi, Pulindi, Sabari, Campaka, Kubjika: five Jnanas in the continuous stream of Kula and Akula (Shakti and Bhairava), corresponding to senses. Not Buddhist, but it suggests Outer Activity and Protection and includes Sabari.

Orange Siddhisambhava, Amoghasiddhi Family in Jonang.

"Homage! Goddess endowed with the pacifying power of (the syllables) marking her three aspects of being; lady exterminating hordes of evil spirits causing seizures, zombies and man-eating demons; O most excellent TURE!"

21. Marici Dorje Phagmo Vajravarahi, White Pari purana or Perfector in Jonang, Ratna Family. We are using Marici as the most important Tara Bodhisattva. For a long time Hindu society was dominated by male Agni Fire Priests and male deities and the only thing female that was observed was Ushas or Dawn. However with the magic Daughter of Dawn we have reversed this.






For our seventh mandala, we would need to have Green Tara with Kubera and White Tara with Acala.


The Dharmadhatu Vagisvara Mandala does not directly show Seven Dhyanis, until you grasp the hypostasis of Vajrasattva--Vajradhara, which we have attempted to explain this kind of thing from the beginning. Most of the mandala is just big, but not really doing anything different from any exoteric list. It only becomes new or different in a couple ways:

It shows White Tara with Peaceful and Wrathful Candraroshana--these processes have all been completed.

It shows Green Tara with Peaceful and Wrathful Kubera--these processes are also completed.

Its inner gatekeepers are Dharma, Artha (Analysis), Nirukti (Etymology), and Pratibhana (Context). This stands before Eight Usnisas and a system of Twelve Paramitas based from the Twelve Values.

It is the same as the systems of six or ten Paramitas, with additions. Curiously, it sticks Ratna Paramita at the beginning. So it would seem to have to do with Vajrasattva Samaya and other preliminaries. Prajnaparamita is the only one with four arms in the representations. These go with Twelve Bhumis or Grounds and Twelve Disciplines, also mostly already known. Then it adds Twelve Dharanis.

You have to have the Discipline to stand on the Ground, where you may obtain the Paramita, with the aid of a Dharani.

Discipline--Vasita...........Ground--Bhumi.....Paramita..........Dharani

Ayur............................Adimukticarya........Ratna .............Vasumati Mahalakshmi

Citta............................Pramudita..............Dana..............Ratnolka
Pariskara......................Vimala...................Sila...............Usnisavijaya
Karma..........................Prabhakari.............Ksanti.............Marici
Upapatthi......................Arcismati...............Virya..............Parnasabari
Rddhi...........................Sudurjaya..............Dhyana............Janguli
Adimukti.......................Abhi-mukhi............Prajna.............Ananta-mukhi
Pranidhana...................Durangama.............Upaya.............Cunda
Jnana............................Acala...................Pranidhana.......Prajnavardhani
Dharma........................Sadhumati...............Bala.......Sarvakarmavaranavishodani
Tathata........................Dharmamegha........Jnana.............Aksayajnanakaranda

Buddhabodhiprabha.......Samantaprabha....Vajrakarma..Sarvabuddhadharmakosavati


Some Mahamudra says there are thirteen. In this, Samantaprabha is eleventh. Then they give Nirupama and Jnanavati (Dharma Sutra version); or The Lotus of Non-attachment and Vajradhara. Nirupama is a synonym of Anuttara; -vati is alike what it's attached to; an instrument or garden of it, so Jnanavati is like a garden of wisdom. The underlying idea is that Paramita alone will only achieve ten bhumis, and mantra (manas + tra, protect the mind) is required for the rest.

Some have composed systems of Thirteen, Sixteen, or Twenty-one, however the list of twelve starts differently.

Those may all be terma traditions or discovered treasures. And, they are only Bhumis, no one has added Paramitas for instance.

The first Bhumi is Zeal and it is hard to find a difference between its discipline and Ayurveda. According to Ayurveda, "The word “Ayu” is the root for the English words ever, never, aye, nay, eon, eternal, medieval, primeval, and utopia. All of these have a common thread, which is that the word “Ayu” means: “vital force, life, eternity.” When you say, “aye!” (yes!), you are asserting that something has life force and existence. When you say “nay” (no) you are negating that. The sound and letter “N” is a negation across multiple languages, including English and Sanskrit. The same for “ever” and “never”– one has eternity, or Ayu, behind it- the other doesn’t." Same as Ayus in its conventional meaning.

So health-wise, they try to remove N's, things that prevent the life force freely flowing from Sat-Chit-Ananda forever.

Vasitas are daughters of Amitabha. It is not surprising to find longer lists of Bhumis, especially if terma, but it seems very surprising to find a list made "longer" by adding to the beginning, and especially considering we find Ayur. Ratnasambhava is the Father of Paramitas, so, Ratnaparamita being first, also entails a type of bond or prior knowledge. Dharanis are the daughters of Amogha-siddhi. Bhumis hold a Vajra so presumably from Akshobya. This is intruiging, because that is more or less calling the Common Preliminaries, a Precious Jewel about Life Force built to a level of Zeal, which is Confidence, Sraddha, and so forth--Ratnaparamita.

The first usual addition to Six Paramitas is Pranidhana-Upaya, or Fire by Friction involving Vach Devi Sarasvati, and this would weave Cunda and Prajna. The next addition being Bala-Jnana or Lakshmi, Completer of Wisdom, Maha Maya. The eleventh sphere is almost always referred to as No More Learning. More to do with Solar Celestial Life Force handled somewhat indirectly by Ganesh, Hayagriva, and the Aswins; Yoga Maya to us, because we cannot inhabit the solar sphere.

It is plausible that going too near it burns off anything used to incarnate, and that is moksha or getting off the wheel, Pratyeka, opposed to the Mahayana Path.

This mandala is the only list of these divinites, and the corresponding categories are known.


Here, Protection Circle, Dharmodaya, Charnel Grounds, Vajra Grounds, Fence, Tent, Canopy, Fires, Lotus, Sun, consist of Gross and Subtle levels. The Subtle enters for example every tiny vajra link in the fence and Thirty-Seven Dakinis of the Subtle Body. So one also needs also the Six Armors, Vajra Varnani, and Vajra Vairocani. And this is Seven, or maneuvering Vajra Varahi onto Vajradhatu.



The NSP Nispannayogavalli is a catalog of twenty-five mandalas that are like warm-ups for Kalachakra at the end. Its final twist on 24 & 25 is to equate the Dhyanis to Dakas or Male Dakinis in the Pancadaka Mandala, then, it adds Vajrasattva and Shaktis. So 25 or Satchakravartin shows Six Dhyanis as Dakas with Dakinis. The consort of Vajrasattva is called Jnanadakini, Vajravarahi, and Vajradhatvishvari.

Vajrayogini practice starts with Vajrasattva and Jnanadakini, and moves to Maha Maya and Buddhadakini (Red, Four faces and arms, flame swept hair) Vajravairocaniya (solar channel, grasping for taste, rasana), Form or Kaya Vajra, Indra Dakini, Vajravarahi.

The accompanying Vajravarnani "She who colors" is Sarvabuddhadakini (lunar channel, that which is grasped), Vach Vajra.


Abhayakaragupta composed NSP and Vajravali, adding a handful from Kriyasamuccaya. The intent of these is to make "one synthesized tantric system" based from Vikramashila.

One gentleman held all its lineages and transmitted them; from the schedule, we can see the deities, and for instance Red, Blue, and Yellow Vajravarahi shown separately in Vajravali.

Vajravarahi is Dorje Phagmo of Kagyu, not Vajrayogini, which is Naro Dakini or Naro Kacho, Dorje Naljorma. They are slightly different, but both practices come from Naro. Red Dolma Karmo is also different from Kurukulla.

Vajravarahi snuk in as Varuni, the special Nepali Guhyeshwari. Kshira Sagara is "Ocean of Milk", the purified elixir in the skullcup in her tri-samadhi rite. Kha Dhatu or empty sky is this milk; kha meaning vajra. Mandara Mountain which churns it is called Jnana Vajra. Sura, dawn-colored, emerges with eighteen arms and two Mam syllables. In her body resides Vajravairocaniya, into whom Heruka is melted. This is the joyous union of dakinis and heros. The brewing bowl is Dharmodaya. Consecrate with Om Ah Hum (Vairocana, Amitabha, Akshobya). Ha Ho Hrth then purifies it, removing color, smell, energy, then you can drink it. Nagas are the chiefs of it; offerings should be made to them. One can make actual Sadyasava drinks.

Varahi Tantra maintains she is Kamala; Shaktas also call her Dhumavati and Bhairavi, also Para Vidya. She and Kurukulla compose the Sri Yantra. They say she has four dhatus, fires, although she is five-fold (elements); Kurukulla's dhatus are five shaktis. Her yantra is called vajra. She is also Jvalamukhi (Fire Face) and Uddiyana Pitha goddess.

Bhrikuti does mean "frowning", but is a name of a Yaksha, even with the Jains. Actually, half of the roster of Jain Yakshas are familiar names to us--even Vajrashrinkala is there. This is slightly older than buddhism, however, Naga--Yaksha cult goes back indefinitely.

There was little Brahmanism east of Mathura, so Jain and Buddhism were not struggling against it; rather, they were suffused by the pantheon of Nagas and Yakshas. Vedic ritual was based on Fire; Yakshas had to do with water, wine, etc. Here is a chart enumerating the ones that accompany Jain Tirthankaras. We do find one named Sutara; Vayu Purana corroborates this. There is also a Sutara in Vishnu Purana, but in the others she is called Sudhara, Sudari, or Vasudeva.

We seek to unify Method and Bliss. This uses the samadhis and mantras to activate the subtle body. The mind isn't really doing it; the mind gets out of the way, and if we are in good condition, the wind does the work. Emptiness or void is mostly about removing the mind and ego.

H. H. 3rd Karmapa Rangjung Dorje explained that outer tantric symbols meant internal things.

For instance, "tree" is the central channel (Sushumna or Avadhuti); "charnel grounds" are the doors of the senses. "At night" is thirty-two branches of the central (twenty-four divine abodes and eight charnel grounds); "an empty place" is again the central, where we mix wind and bodhicitta; "solitude" refers to not letting the winds go out the senses. This is "good meditation". "Consort" is the Ah syllable in the belly. "Akshobya's circlet" means the bodhicitta of the crown is unwavering; "Amitabha's earrings" that white bodhicitta is restrained and inner heat burns; "Ratnesa's necklace" that bodhicitta accumulates at the throat; "Vairocana's wrist bangles" that the ancilliary winds are bound; "Amogha's sash" that the downward winds are bound. "Five meats and nectars" means that preventing the winds from entering the left and right channels prevents aging and death.

Dikpalas or Local Protectors represent the downward wind; Lokapalas or Realm Protectors represent the life wind of the heart (sok lha). Nagas are the cultivation of Paramitas. Innate or lhan skyes dakinis inhabit Akanistha and are meditation deities. Field-born are called zhang skyes and inhabit the sacred sites. Mantra-born are called sngags skyes and are in undetermined places.

Dharmakaya is transference of consciousness of the clear light of ordinary death into prabhasvara or light of bliss. Ordinary bardo or antara bhava consciousness transforms into Illusory Body, maya deha, Sambhogakaya vesture of enjoyment. Ordinary consciousness of seeking rebirth transforms into Nirmanakaya or deva deha, Deity's body. Red and white drops enter union in the celestial palace. Four Dakinis are the winds of four gross elements in the petals of the heart. These are given Four Cups, the Offering Goddesses, filled with five nectars, to purify the elemental winds and all phenomena. Drops in the branch nerves become the twenty-four wrathful heroes in union with heroines. Eight sense doors (non-dual and purified) become the Pledge heroines. Once the sense winds flow inwards, then the branch winds join; it moves to the central, and dissolves the drops. Wrathful animals represent the realization of Generation Stage, as they devour the corpses of ordinary perception and memory.

Completion stage adds Armor Deities, invites the Jnana Sattvas or Wisdom Beings to merge with the Pledge Beings, and releases cascades of nectar. Even if we used Chakrasamvara--Vajravarahi to do this, they wind up as a White purified entity. The ritual is of course much more complex, but physiologically, that's the basis of it.

Tantric Grounds and Path may be one of the best and most direct explanations.

A Method of Avalokiteshvara that might not be too difficult to obtain the initiation for.

Shantaraksita's Tattvasamgraha translation


Vesna Wallace Inner Kalachakra Tantra

[Vernaianawa]

You appear very fixed in your beliefs so thankyou for allowing.

Clearly, big picture being lifetimes, as in prep as HPB, Stephanie is not shouting her HPB connection from the rooftops like Wilcock , Cayce.

The SDF cult as such is uniform around the globe imo also, again maybe big picture as in Maldek , Mars , Earth , four little sun Venus our Sun and Blackcentral Sun. This your meaning ?

Will look into Jacob Boehme, ta.

[shaberon]

Although it is commonly held that Twenty-one Taras are about "knots", we don't find much description of the actual knots. Generally, a pair of them relates to a Paramita, so twenty knots is ten Paramitas, the last being transcendent. With varying descriptions of the Paramitas, this wouldn't always correspond correctly. Also, especially the first few, aren't very isolated, or step-by-step. There isn't much reason why I can't develop Generosity and Patience at the same time. There is reason that Prajnaparamita would bottleneck the whole thing, and is frequently stated to be final. For most people, and/or without tantra, Prajnaparamita is the highest truth.

We can find Twenty-one emerging from Agni and Rig Veda, with statements like Thrice Seven, or his Three Faces and Seven Rays. This could be interpreted as the Three Worlds, or Lower Chakras, Spinal Chakras, and Para-chakras above the crown. In old terms, Indra breaks the knots with vajra or vaidyuta-shakti.

Buddhism considers most of them to be spinal and places the main grouping of knots at the heart. This is the place of life wind and the tiny indestructible drop that is red and white. Other winds are Downwards (excretion and such things as walking), Upwards (Respiratory), Fiery (digestive, or Ocean Fire), and Pervasive (strength of the body). Those are pranas which never cease in anyone, although in a being of ordinary consciousness, their subtle body is dead. No real awareness or control of these, no releasing of knots, bound in senses with defilements, desires, ignorance and so forth. The central is jammed into inactivity due to the use of the side channels which press on it.

The three primary channels are the Sow, and the central itself is Rahu, charioteer of Marici, shines like a black gem, darkness of the third void. Normally, there is no wind or bodhicitta in the central--only at death or in spiritual practice. This one is the Androgyne and Space Element, and the process of using it also involves the Fire Woman or Candali destroying one's old body, or the pattern of restrictions and instinctual use of the senses. So she is also called Lightning Fire and the Daughter of Death. The central grows from a capillary to unlimited. Cool, watery bodhicitta constrains her from destroying what we want to keep.

Buddhism largely ignores the Root Chakra that other yogas focus on as the seat of kundalini. Also, most hatha or physical forcings are discarded. It is done mentally, originated with the red drop of solar plexus. So it remains very backwards from traditional statements saying "feminine = cool white moon"; extricating ourselves from Form, where feminine moon is more true, and using a mental practice, it becomes reversed. But since we are in Maya, all appearances really are reversed, which we would see plainly if we were able to probe the Akashic plane.

Even with opening some knots and moving energy to the central, it remains to achieve unity with the tiny indestructible drop in the heart. Again, it is so blissful and powerful, and not that difficult to move partially along the Path by many kinds of teachings, that the first void of White Light is often found to be the destination or ultimate state of realization. Compared to an ordinary being with a dead subtle body, it would seem to be so; but although it is a high mark, it is really just the floor on which Bodhisattva progress stands.

The first void erases thirty-three kinds of aversion; the second removes forty desires or attachments. The third obliterates seven kinds of vajra ignorance: "moderate desire" or a feeling of wishing without knowing what for; forgetfulness; confusion and mistakes; taciturnity, or unwillingness to talk; weariness; indolence, or a lack of joy in virtuous means; and doubt--hesitation or uncertainty about truth, law, or ultimate reality. Completion Stage annihilates ahamkara by basically replacing the individual with the Deity. This is done with visual forms, but, once inner heat has destroyed all the obstructions and installed all the perfections, then all the Pure Lands and so forth melt into formlessness. This would be Nirakara or Shentong. And that is why it cannot be given out as a kind of beginner training. It is only useful with complete Sutra understanding (i. e., Prajnaparamita), as well as complete Vajra or subtle body development.

For the latter, it doesn't really matter so much which Yidam-lha or Deity is used, nor which set of synonymous terms or classifications, as long as they are useful, complete, and completely useful. That is why seemingly different lineages all arrive at the "One Taste" of ultimate meaning (Paramartha). This is why I find it valid to load as much as possible into Namasangiti, wherein we can realize much progress without initiations or an actual Sangha. Kalachakra would be great, if you had that guru or supporting community, but, as individual seekers needing a guide, we're not able to do much with it.

On our own, we can get a lot from Guru Yoga, with a few additions of mantra and lower tantra. In less than a year's study of Namasangiti, I have found it to reveal more things than anything else does. Yes, you can easily find various static lists that give X forms of Tara or Y enumerations of Paramitas, mostly all just reiterations of certain schools. If we ask them, why they have a Red Tara first, when it was clearly White and Green that were emanated, or why none of them match the Sparshabhumi or Crescent Moon + Amitabha that Buddha described, I don't think anyone will have an answer for that.

What does seem to be the case is that anyone may turn to Green Tara as a Pledge Being, whether you agree that this is Khadira or not, and that all the tantras lead to Vajravarahi, which means it isn't the old Varahi worshipped with Vamacara, but that we have harnessed her for protection and enlightenment exclusively. Again on that one, Buddhism has reversed an old exoteric ritual and turned it into a bodhicitta-motivated meditation. Or with Janguli, I wouldn't suggest testing her mantra against snakebite, you'll need a hospital; but we find her to also have or be a Vidya, which means she is an aspect of truth, even if it is just one small stage, knot, or chakra, getting to the "other side" of this is a goddess initiation; the male god, or mind of the meditator, is powerless without her, basically dead.

I think what happens is at the time you open a little Mirror Wisdom, it throws you ahead based on merit from all your existences; but that won't necessarily keep you going. For instance, Mother Teresa is said to have experienced the Fourth Dhyana. But since Christianity lacks any practice, she was not able to enter it again and spent the rest of her life longing for it. She may have had a ton of Compassionate Means, but had no guide for Prajna. We consistently have both. We neither sit on a lotus in meditation all day, nor crusade to save the world at the expense of our own inner wisdom. Both factors are to be heavily practiced as the sacrifice of personality.

Completion Stage has always been heavily concealed, but, I think just a few pages of the right extractions are able to get us up around Generation Stage. Tradtitionally, this has been twelve or fifteen years of education and training, but, when you boil it down, it's just a matter of practice. There needs to be enough education to understand the subject; however, I would submit that for most people, you are going to get a lot more mileage from Vajrasattva Purification than from memorizing thousands of preliminary slokas. You just need to be doing it by understanding it, instead of going through the motions with a belief that saying a name is going to take care of everything. Keep it genuine. If so, the Pledge Being is more powerful than I can put in words.


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Yes, you are right to say that I am fairly fixed. This is not the result of taking any particular "scripture" and trying to impress it on everything, neither is it me coming up with purely personal, invented ideas and trying to impress those on everything. It is the result of studying and attempting to experience a substantial majority of schools of thought; if it was printed in English by the 1990s, then most likely it's in my bag. What I found to be of lasting value, enough to say I "joined the community of", is Kagyu. In studying Theosophy, I did my best to not "stamp" it with Kagyu; however, after extensive analysis, they are inescapably intertwined.

HPB and Colonel Olcott were the first western converts to Buddhism; Olcott's catechism is still in use; he rejuvenated Ceylon. Further than me, they took the actual vows and initiations. My "friendly" level of commitment is much weaker than their vows and practices; if they are further on the arhat or bodhisattva path, it is difficult to see them as perhaps deciding it is time to abandon that. And sure, it occupies multiple lifetimes; Sakyamuni is said to have been born as a bodhisattva something like ten times.

The mysteries or ancient wisdom used to be all there was: all original sciences and metaphysics. Taught to humanity by the "mind-born sons of Brahma", who, themselves, dropped it off and left, so to speak. During the time that we call Atlantis, a large number of people applied their knowledge to selfish, materialistic purposes; and these were mostly destroyed. The last instance was the island of Poseidonis. During that time, for around the past million years, there was a paradise in the area of Western China, now nothing but desert; this was the country of the good law. In the past few thousand years as both Poseidonis and this paradise went away, the wisdom of Central Asia was relocated to Nepal by Manjushri. On the "publicly-available" side are multiple traditions from the same source: Samkhya, the Vedas, Upanishads, and Buddhism; and yet there is a "humanly untouchable" domain, Shamballa. Kalachakra is explicitly the wisdom of the "Shamballa kings", and the known version is only about twenty per cent of the whole thing. So the line of Buddhism is "self-updating"; it evolves according to Shamballa contact and/or successful Kalachakra practice. Those other lines are far less likely to add or change anything.

I'm in no position to prove much of anything as old as Poseidonis, but I can say, in the past few months, my understanding of Manjushri has gone considerably beyond "a guy with a sword". HPB's teachers affirmatively state that there are other occult schools, such as the Druze, and one in South America. You can't join the Druze. Neither one has the kind of literary corpus and living practice as around Nepal, and I can say for sure that there are Kagyu and other types of Dharma centers making their way around the world. So this is very active and quite welcoming towards new people.

Some newer research has looked at the possibility of the pyramids and other monuments as being a type of ancient internet, where a person in India could sit and talk to someone in Egypt. I don't know if that is physically true, but at the very least I would say they derive from the same science. As a "religion", the visible sun has ever been the deity of the profane, which means the people before or outside the temple; to initiates, it is merely the reflector of the central sun, much as the subject of "formlessness" is useless or non-existent without education and training. For example, the English word "jungle" derives from the goddess Jungali. She can cure snakebite or let you walk on water. As a superstition, if you are in those situations and try to say some magic words, you will die to the snake or drown in the water. Esoterically, if this is true, with formless practice, she is "water of water" versus snake venom, and "water of air" versus a river. But these can only be known and performed by a person who has done the relevant training.

Sakyamuni Buddha personally remembered ninety-one kalpas. Big enough picture for me; I have a hard enough time trying to figure out what one of those is. He radiated three-dimensional mandalas of the mansions of the moon; as Gautama, he was named for Sukra-Venus; astrology is really the first science and very important in Kalachakra. So yes, the doctrine of cycles is important, although there is information we are not allowed to have. Such as the "right numbers", or what the sixth state of matter is; it is far too dangerous to bring out this information.

[Vernaianawa]

Long distance telepathy imo would and do indeed use Nodes and Nulls.

The prime 91 Kalpas interest me greatly.

Yes many more people nowadays understand the three suns, triplets in these times taking the twin narrative gently within.

Crikey you hold much knowledge, I see and feel this, I sense fear of god as well if I may be candid, maybe I judge.

[Vernaianawa]

May i ask your feelings on HPB treasure find, circle and dot .

[shaberon]

A "kalpa" is a day and night of Brahma, the period of the manifestation of a "universe", and a corresponding period that it goes back to "sleep". The Brahma, itself, lives 100 years of such days and nights.

I have not found anything much that supports the "three suns" as neo-Theosophy includes a "Heart of the Sun", and talks about "Three Logoi". The "Central Sun" also does not appear to be the galactic core, Sagittarius A*, but is located near Hercules Lambda, and is only central to our solar system, and a small handful of others. According to Subba Row, there seems to be one "Logos", Brahma. This makes sense, because, just as with respect to our planet, the Agnishvattas are unable to create or produce manifestation, in the cosmos as a whole, the formless powers beyond Brahma do not create or produce manifestation. There does not seem to be a "Solar Logos" in the original system; however, Subba Row did describe, in manifestation, that the seven rays each come from their own Logos. I never much understood "Logos" in the Western sense; in the East, they seem to apply it towards something like a "permanent chakra".

The point within the circle is "perceived everywhere, found nowhere", Prabhavapyaya in Sanskrit, the point of origin and return, referring to the Unmanifest, not to Brahma. This point is the object of meditation. The next symbol would be a circle divided in half by a horizontal line, showing the emergence of finite, bounded, or conditioned space (Diti) from infinite (Aditi). The point is "implied by omission" in systems of "Six", so, with respect to the Seven-fold pattern of manifestation, it is to be understood at the center of a hexagram. If this point is properly Vishnu or "First Logos", the manifested point or Brahma, "Second Logos" is the entrance; Brahma is no goal or destination even in Orthodox Hinduism.



Esoteric Yogachara and rationale for scriptural selections:

HPB intends Brihadaranyaka Upanishad as the published foundation of her Yogachara school. Also we have found that Agni Purana is a gold mine of the knowledge base. So far, Agni Purana told me to go to hell, and the commentary in the B. Upanishad not only refutes Buddhism, it specifically refutes Yogachara. I am thinking these are clues to the difference between Exoteric and Esoteric Yogachara, which has been difficult to establish. Overall, Buddhism allows different beliefs, within certain parameters. I am mostly just trying to find why it is largely silent on "Seven", which we can teach with the Seven Lokas of the Gayatri, tied right to the beginning of the Rig Veda, the world's oldest known book. It's actually there in Buddhism, although it is not written out in an obvious way.

The Brhd. Up., Great Forest Upanishad, is almost completely transparent. Itself is the secret doctrine directly. It esoterically penetrates the Vedas, by starting with the Horse Sacrifice, and allowing us to use it as a meditation, instead of actually killing the horse. This is our belief that following such ritual behavior is unnecessary. Given its time, we would surmise this is what Sakyamuni was trained in; and then we say, he did not contradict this line of teaching, he expanded it. This is fairly obvious because when he experienced the Abhisambodhis, he had to ask questions, and the Tathagatas informed him that, as such, his meditations and asceticism would not make him a Complete Manifest Buddha. Therefor, the Upanishadic method can perfect an individual and liberate them--undeniably so and quite well at that, but, there is a bit more to Abhisambuddha, which is to remain in manifestation, rather than "getting off the wheel" and resting in nirvana. In Nepal, the Seven Heroic or Historical Buddhas are considered Nirmanakaya. This has a descending scale and is Tibetan Lha Sku or Divine Body.

Tson-kha-pa allows a Seventh Buddha Family for Vajradhara; his disciple, the first Panchen Lama, follows this with Seven Skandhas. Since this would provide Seven Dhyani Buddhas, it would seem that Namasangiti is practically forced to give up chapter four to Vajradhara. Namasangiti will double in importance if we combine the fact that it teaches Fiery Lord of Speech in what seems to be an identical manner to Great Forest Brihadaranyaka Upanishad; or, the Hotri with Six Attendants is reiterated as Manjugosha with Six Mantra Kings in Namasangiti.

Because Namasangiti already has Vajradhatu Mandala as the sixth mandala, and this system is already well known as Vajrasattva plus 36, which provides the full classification of the states of consciousness and the states and powers of matter to that extent of the Six Buddha system, it does not seem awkward to propose the omitted "Hrdaya" to deal with a Seventh Wisdom, which, as far as I can tell, has been suggested by Padmavajra, Tson-kha-pa, First Panchen Lama, and Smrtijnanakirti, but never enfolded in any of the teachings or practice.

This conclusion seems almost unavoidable, and it changes nothing about the existing meditations that expand Four to Five to Six. It wouldn't really change anything, it would only gather a few stray bits which seem to be indicated by crucial sources. HPB and Subba Row indicated their system was not related to publicly known monasteries, but with the private retreat of Panchen Lama.

One of the fun things about Pali and Sanskrit languages is that the definitions of words vary by context. To an extent, different words can be accepted as synonyms, such as citta and vijnana, and then in other places, one word might mean its opposite, or at least something different. So I can't arbitrarily toss words around and try to establish a "kaya", because it might be using a synonym to try to express something different. Often explained as triple or Tri kaya of body, speech, and mind, or Nirmana, Sambhoga, and Dharma kaya. Kaya is not really a body but a cultivation done on the Path, transmuting the skandhas or piles.

In rare cases, we may find five kayas. There, we see both a Vajrakaya (ja lu phowa chenpo) or Mantrakaya according to Dolpopa, and an Abhisambodhikaya, although the latter is perhaps the same as Svabhavikakaya. Another synonym for the last is Sahajakaya, and Vajrakaya may also be called Mahasukha-prajnakaya. Dolpopa also calls Sambhogakaya, Tathagatagarbhakaya. So that's ten words, although I have yet to find a description of them meaning more than five different things. Collating synonyms:

Nirmanakaya (Lha Sku)

Sambhoga Tathagata garbha kaya

Dharma kaya

Vajra Mantra Mahasukha Prajna kaya

Sahaja Svabhavika Abhisambodhi kaya

Going to take a lengthy quote from Paramartha's Evolution of Consciousness.

This particular piece focuses literally on what we have been trying to knock the dust off of: a doctrine of three svabhavas, combined with seven states of consciousness:

"Fa-shang (495-580). From the extant literary fragments of Fa-
shang's Shih-ti lun i-shu , we can speculate about Southern Ti-
lun's notions of Dharma Body, Dharma Nature, and the seven
states of ordinary cognition. Material in the Shih-ti lun i-shu has
not been thoroughly analyzed by contemporary Buddhologists
in their reconstructions of the Southern Ti-lun branch of Bud¬
dhist doctrine. It has been established, however, that the school
of Southern Ti-lun asserts that the support for all experiences of
phenomena is reality as it is (tathata), termed Suchness, and is
based in part upon Gunabhadra's translation of the Lahkavatara.
Fa-shang described seven kinds of "evolutions of conscious¬
ness" (shih chuan) suggesting a theory of seven consciousnesses
in his commentary, Shih-ti lun i-shu :

The Dharma Body is the body of the Dharma Nature (fa-hsing). Mind
( hsin ) is [the name for] the seventh state or mind. Ideation (i) is the
sixth state or ideation. Consciousness (shih) is [the name for] the five
states of consciousness. Therefore, the Lankavatara-sutra states: "Mind
is the chief collator. Ideation broadly collates. The phenomenal, acting
states of consciousness ( hsien-shih ; khydti ?) discriminate in five ways.
Separate from these seven kinds, consciousness evolves into wisdom."
Therefore, it is said: "Only wisdom is the ground ( i-chih)." 60

Fa-shang explains what he means by wisdom in terms of the
three-natures theory ( trisvabhava ):

There are three kinds of shared aspects to wisdom. First, it is condi¬
tioned ( yuan-ch'i ). Second, it is false conceptualization. Third, it is Such¬
ness. The "conditioned" ( paratantra ) refers to the seventh state, the
alaya-vijnana, which is the foundation (pen) for samsara. "False concep¬
tualization" ( parikalpita ) refers to the six states of consciousness (shih)
and mind (hsin), falsely generating discriminations that become at¬
tached to six sorts of sense data (ch'en). "Suchness" refers to the abso¬
lute truth of the Buddha Nature, supreme Emptiness. These three are
understood as having different names but the same aspect .

From the above passages we see a clearer picture of Fa-shang's
epistemological schema. Mind, the seventh state, is the alaya-
vijnana , and corresponds to the "conditioned" aspect of wisdom,
paratantra-svabhava or the nature of dependence in Yogacara
Buddhism. Ideation, the sixth state, and the consciousnesses of
sensation and perception are the "false conceptualization" as an
aspect of wisdom, parikalpita-svabhava or the nature of false dis¬
crimination. One other feature or aspect of wisdom remains,
namely, reality as it is. Suchness, the absolute truth of the Bud¬
dha Nature identified with Emptiness, and parinispanna-svabhava.
This feature of wisdom is not explicitly enumerated as an eighth
state of consciousness. "

Fa-tsang is fairly interesting.

He placed China's only Empress, and, since no-one could understand him, he built a big hall of mirrors.

From the foregoing, we must conclude that there is, amongst other competing sects, a Yogachara school that tends to use the term "vijnana" instead of "chitta", based mostly on seven states of consciousness. This being so, all we are doing is smoothing it out with Namasangiti.

"Cittamatra", exoterically from Dignaga (400-480, Yogacara Sautantrika), Dharmapala, and Dharmakirti, deviates from Yogacara in a type of idealism called sakara-vijnana-vada, which posits that in an adwaita or non-dual mentality "the projected material universe dissolves into Mind". They say matter has no substance or permanent substratum. Comparatively, the line from Vasubandhu, Gunamati (420-500), Sthiramati (470-550) to Paramartha, Santaraksita, Kamalasila, and Tilopa (Kagyu), described by Manjushrimitra in the Bodhicittabhavana, is called nirakara-vijnana-vada, which asserts emptiness or sunyata of subjects--objects. In particular, Santaraksita and Kamalasila developed the sheerest subtleties of this school, denying consciousness to be the ultimate fundamental, giving that to emptiness, but synthesized this with Yogacara--in other words, not "emptiness of all natures", but "emptiness of all natures other than its own". This view later is called Shentong.

Dharmapala, however, is credited with the doctrine of karmic seeds.

Those two terms, sa and nira kara, appear the same as Saguna and Nirguna Brahman; viz. http://veda.wikidot.com/nirakara we see this exact term already used in the same way for "Formless Brahman" or "without attributes". "Kara" can be a hand, or a ray, or to do or produce forms; same term as in "Aham-kara", "I" "produce forms".

In the Adwaita terms, they discuss this by speaking of Brahman and Vishnu; and one thing that springs out, is they place Sabda or Sound in the "center" of Rupa Skandha (Form), instead of Sight, as in most other systems (Kalachakra however associates Sound with Space, "eternal sound" of Vedas etc.): http://www.advaita-vedanta.in/vishnu

According to the Chinese, the Indians and Tibetans lost track of this Fa Shang dispute between "mind only" and "consciousness only". For all intents and purposes, this stems from the manner of interpretation of the Lankavatara Sutra. Part of the elegance in relating Yogacara to Yajnawalkya is that, in Great Forest Upanishad, it establishes that: the agents and causes of creation are karma (in Buddhism, niddana); and also, when you get to the meditation, it aims you at life force. Although perhaps Dharmapala inserted the doctrine of "karmic seeds" into Buddhist literature, the same teaching appears to be already here. Nevertheless, in China, the Nirakara view developed into the She-lun sect, but this did not survive as a distinct school; its main source text, Mahayanasamgraha, did not survive in Sanskrit; in other words, Sthiramati, the book, and the school, almost completely vanished.

By whatever term we call the seventh plane or principle, it is certainly something more subtle than mind or consciousness, being the One Life. In the symbolism of planes and principles, Atma reflects into Jiva--Prana (life forms), and is unconscious or non-mental. It would not be the many permutations of prana, but its root or essence. Meditations that purify and quieten the mind, consciousness, karmic winds, and so forth, always lead to the center, to the prime motion of the life force, which is everywhere accompanied by mind, form, and the rest. Buddhism is mostly a fuller explanation of the experience of consciousness as the path is taken. Although I am pursuing a particular niche of it, this looks like it can be almost entirely placed with a certain interpretation or commentary of Great Forest Upanishad, Lankavatara Sutra, and Namasangiti. Without the "keys", the texts are ineffective. The known esoteric Buddhist system has every book requiring other books to attempt to complete the explanation, so we are going to condense it all into seven mandalas out of thousands and a streamlined method that adjoins astrology, Fire Philosophy, legend of Hercules and incarnations of Vishnu, a close look at the pantheon

By the process of synonyms, Yogacara can be found in the Pali canon. Here are found seven universal types of consciousness (sabbacittasādhāraṇa cetasikas). These seven factors are: Phassa - contact (Sparsha); Vedanā - feeling; Saññā - perception; Cetanā - volition (Samskara); Ekaggata - one-pointedness; Jīvitindriya - life faculty; Manasikāra - attention.

I'm ninety per cent sure this hones the "missing school" inquiry: Nirakara Vijnana Vada, in a certain interpretation, disappeared from not just public view, but from the monasteries. The Chinese system replaced it not only with eight consciousnesses, but with Sakara, which is a different meaning. The root text seems to have been authored by the historical Asanga; the interpretation by Sthiramati appears to be the correct esoteric one. This vanished in Sanskrit, exists in a couple of Tibetan and a few Chinese copies, which contain discrepancies, and the school is neither studied by academics, nor used in Shentong any more.

The tenets can be distinguished from most other schools, appear to represent what the Mahatmas were trying to say, and then it is almost indistinguishable from Adwaita, except that it teaches Bodhisattva values, instead of personal liberation.

Nirakara is an advaya or non-dual view of "emptiness only", Prasangika, and "mind only", Cittamatra.

Encyclopedia of Chinese Philosophy: "In India after Dharmakirti this position was called sakaravada, or the view (vada) that consciousness is always endowed with (sa) an image (akara). Conversely, Indian Yogacarins such as Vasubandhu and Sthiramati state that for enlightened beings of the eighth bhumi and above, this bifurcation between "grasper" and "grasped" is seen to be pure fabrication or imagination...in the final stages, consciousness, pure and radiant, is fundamentally without an image; this position was also called nirakaravada, or the view that consciousness is fundamentally devoid of (nir) an image."

Sthiramati contends the paratantra-svabhava is the source of "grasper and grasped" because of false discrimination, so it is empty; paranispanna is not empty, or it is "empty of other natures". The monastery he founded was Bappapadiya Vihara. This uses the title, Bappa, which around the Valabhi and Nepali kingdoms, was generally a title of Pasupata Siva pontiffs. Valabhi copper plates use the seal of a bull. The Pasupatas tended to be celibate warrior monks.

"Sthiramati, in his commentary on Triṃśikākārikā (Triṃśikābhāṣya) argues that the three natures and the three naturelessnesses are equivalent. His understanding of the three natures as equivalent to the three naturelessnesses of the Saṁdhinirmocana-sūtra is adopted uncritically by such Tibetan doxographers as Tsong khapa and mKhas grub." (Jay Garfield) In this case, finding uncritical continuity accepted by these two sages, carries a lot of weight. The three natures, afflicted, produce samsara and suffering, but are rendered inert by three voids or natureless-nesses.

Gunamati and Sthiramati were active at Valabhi University in modern Gujarat. In China, this is only "Old Yogachara" of Ti-lun and She-lun. There is a limited continuity through the Himalayas, considering Sthiramati to be largely ignored or de-activated.


_______________________________________________________

In order to be Buddhism, there has to be Abhidharma; otherwise, one is only discussing one's personal interpretation. There are many varieties or schools of it, but there is one which appears to come much closer to HPB's "esoteric Yogachara".

Prior to Shentong (a term coined by Dolpopa), we can see that the original teaching of Paramartha, Ti Lun and She Lun in China, was not understood to begin with, and was replaced by a similar and more popular version of Cittamatra.

In Tibet, although Kamalasila won the Samye' debate, in this First Transmission, his Sutra-based teaching was swamped by the tantrism of Padmasambhava.

The most accurate Sanskrit term for Shentong is Nirakara Vijnana Vada, which accepts the same "definition of Parabrahm" as in Adwaita. This is fundamentally distinct from Sakara Vijnana Vada (Cittamatra); it teaches seven kinds of personal consciousness, and explains the dual nature of manas: up into the voids, or down into the senses & vrittis, etc.

Its full system of Abhidharma is not written for a thousand years after the life of Buddha. However, by a process of synonyms, it does not disagree with the Pali canon. Alaya Vijnana has many ancient synonyms, such as Citta, Mula Vijnana, Asamsaraskandha (bundle that lasts for cyclic existence), Bhavanga Vijnana (link of the rebirth process), Vipaka Vijnana, Sarva Bijaka Alaya Vijnana, Adana Vijnana. But Alaya is the one used in Lankhavatara Sutra.

_______________________________________________________________

Attempt to chronicle historically-known thread of Nirakara Vijnana Vada:

Paramārtha wrote that 200 years after the parinirvāṇa of the Buddha, much of the Mahāsāṃghika school moved north of Rājagṛha, and were divided over whether the Mahayana teachings should be incorporated formally into their Tripiṭaka. According to this account, they split into three groups based upon the relative manner and degree to which they accepted the authority of these Mahayana texts. According to Paramārtha, the Lokottara-vādins accepted the Mahāyāna sūtras as the words of the Buddha. Lokottara-vada means accepting the transcendent or supra-mundane reality of Buddha and Dharma, common to all Mahasamghika. Their main text, Mahavastu, survived in Sanskrit in Nepal.

The "root text" of all Yogacara is the Samdhinirmocana Sutra (pdf download), from ca. year 150, considerably prior to the historical Asanga. One of the first things expressed in Samdhinirmocana is that, in Uttar Kuru, there are no disputes over bhavanga or tattva, the elements of existence, or about no-self. In the Ramayana, this is north of Vaikhanas or Lake Baikal, which used to be more habitable, and where Yajnawalkya spent time.

Samdhinirmocana appears to use an explicitly Nirakara statement within the first few paragraphs: "Furthermore, Dharmodgata, I have preached that ultimate meaning does not function through images, but the functioning of reason does move within the realm of images." This text, the Mahayana Samgraha, and the five-volume Prajna Paramita were lost in Sanskrit and preserved in China.


Asanga's Abhidarma Samuccaya is sometimes thought to be heterogeneous (mixed authorship), since alaya vijnana is used six times, but only near the beginning. His Yogacharabhumi is also considered heterogeneous, whereas the title applies to Kashmiri dhyana meditations of around the same age as Samdhinirmocana.

HPB is in a rough spot of stating the "verse" books of Maitreya are "blinds", and the real ones are in prose. The Thrangu Rinpoche version of Asanga's Madhyanta Vibhaga states that it indicates Shentong. The title, meaning "Distinctions Between the Middle and Extremes", is advaya, non-dual; and with Shentong, we would see "mind only" and "void only" as those two extremes. "Five Books of Maitreya" were obtained in Sanskrit versions from Tibet by Rahul Sankrityayan around 1934; they had been stashed ever since the Mughal invasion.

Mahayana Samgraha (attributed to Asanga) initially mentions three "kayas", but shortly in, mentions four. The Jonang course of study excludes it. As said, modern Shentong does not have a firm grasp on the Sanskrit Nirakara roots, or lacks or does not use many source texts.

"Eight consciousnesses" is perhaps a misinterpretation of Vasubandhu's Trimsikaika Karika. Another key text of his is Trisvabhava Nirdesa.

Before he entered Mahayana, Vasubandhu composed Abhidharmakosa.

Also, Vasubandhu's brief Trimsika Vijnapti.

The tenets in question seem to stem from Valabhi University, in the line of Gunamati and Sthiramati (which there were Acharya Bhikshu Sthiramati, builder of Bappapadiya Vihara, who is different from the Acharya Bhadahta Sthiramati of a later date, ca. 470-550). Sthiramati's text (Abidharma Bhasya, Trimsika Bhasya) exists in a few pictures in Japan and Austria. It passed down a line of Two Kusalis, Two Vimuktisenas, Varasena, and Vinayasena, to reach Santaraksita of Swat, ca. 680-740. Some, such as the translator Takasaki, hold that at least the commentary in Ratna Gotra Vibhaga is by Sthiramati. Sthiramati also taught Vasubandhu's Trimsika. Arya Vimuktisena attempted the first known "synthesis" of Yogachara and Madhyamaka.

Bhaviviveka (or Bhavya, 500-578) criticized Buddhapalita, who mostly pointed out the flaws in others' reasoning. Sometimes called the beginning of Svatantrika, he was at least a counter-point to Prasangika. He equates the Dharmakaya with Brahman, yet denies Mahayanists are crypto-Vedantins. Panchen Lama states there were four Indian and three Tibetan tulkus of Amitabha prior to the first Panchen, starting with Subhuti, a disciple of Buddha, with Bhaviveka as the third. Composed Madhyamaka Hrdaya (Heart of the Middle Way) and its commentary Tarkajvala (Blaze of Reason).

Santideva (6th century, not the later Prasangika Shantideva of Nalanda), the "original", founder of Avaivartika Sangha at Ashrama Vihara, origin of Chinese Chan Ssu Lun, which includes Bodhidharma of Shaolin.

Chandragomin debated Chandrakirti (600-650), who was the abbot of Nalanda, for several years; Chandrakirti's view emerged as Prasangika.

ca. 650 Mahavairocana Abhisambodhi Tantra from around Nalanda, lost in Sanskrit, extant in Tibetan and Chinese.

Shrigupta headed the line of "three Eastern Khenpos", which descended through Jnanagarbha, Shantaraksita, to Kamalasila.

Jnanagarbha (700-760)

Santaraksita (ca. 725-788) is categorized as Yogacara-Svatantrika-Madhyamaka. His main influential text is Madhyamakalamkara (pdf download), and he also composed Tattva Samgraha.

His disciple Kamalasila wrote Bhavanakrama (pdf download) on the meditation process. Another disciple, Haribhadra, wrote Sphutartha, and is known for including the term "Svabhavikakaya". This is simply an interpretation of Maitreya's Abhisamayalamkara (in fact, the first attribution of this verse book to Maitreya), specifically chapter eight, which, at least in the Conze translation, certainly starts with a "substantial body", whose marks are the dharma, sambhoga, and nirmana kayas. So, we say the completely assembled Tri-kaya makes a Vajra kaya, constructed further in stages which lead to Abhisambodhis.

Gelugs seem to assign all the great Madhyamaka authorities on the Prajñāpāramitā to Yogācāra Svātantrika Madhyamaka; Haribhadra is quite influential in Tibet. Abhisamayalamkara was not known to the Chinese; its earliest commentary is believed to be from Vimuktisena (ca. 500). This refers frequently to Vasubandhu's Abhidharmakosasastra, and mentions other commentaries no longer existing. Because this is about Prajna Paramita, this is where we may find an interpretation "between" Cittamatra and Prasangika. Indians and Tibetans, although seeing svabhavika kaya as a new term, tended to agree that being an interpretation of Maitreya, it was nothing new. Tson-kha-pa accepted four kayas; although Buddhajnanapada and Ratnakarasanti did not; the term they remove is dharmakaya. Haribhadra was an early instance of someone not really contributing much original, but stringing together everything that came before and distilling it.

After Haribhadra was Buddhajnanapada, first abbot of Vikramasila, who also learned from Manjusrimitra, writer of Bodhicittabhavana, and Lilavajra or Vilasavajra, the Namasangiti and Guhyagarbha commentator, trained in Guhyagarbha by Princess Gomadevi. Vikramasila was the first tantric college based on Guhyasamaja. Buddhajnanapada placed Manjuvajra mandala into Guhyasamaja practice; he also received Manjugosha mandala. His is the "Jnanapada tradition". Guhya samaja or Esoteric Community is the Root Tantra, and we are reproducing the Vikramasila system with the corresponding Sanskrit deities and mandalas.

I can only find the missing continuity at Vikramasila. If the Chinese and Tibetan schools were flooded with another, similar, doctrine, then the authentic was only thriving in India, Ceylon, and Borobodur in Java. Santipa (Ratnakarasanti), one of the greatest of the legendary 84 siddhas and a teacher at Vikramasila, visited Sri Lanka at the invitation of the country’s king and stayed for three years. Naropa and Atisha both went to Vikramasila.

Vikramasila is necessary from the period of approximately 800 until 1,000 when Tilopa appeared. Dolpopa's lineages vanish into legend: from Shamballa, the Kalachakra to Somanatha to the Dro lineage of Yumo Mikyo Dorje; Tilo's line goes to Vajradhara; Maitreya is a bit unclear.

Translator Vairocana ca. 800 was called the best by HPB. His Vajrasattva Tantra did not enter Tibet even though it is the crucial foundation of their system.

The "Maitreya" line, for the Second Transmission to Tibet and then Dolpopa, concerns Ratna Gotra Vibhaga (pdf download), Sublime Continuum, or Uttaratantra Sastra (Seven Vajra Points attributed to Sthiramati by the Chinese). Santipa quotes from it. This line includes: Naropa (950-1040) --> Ratnakarasanti (Santi pa) --> Atisha and Maitripa (ca. 1000); Maitripa-->Anandakirti in Srinagar-->Ratnavajra-->Sugata --> Sajjana or Satyajnana (source of the full RGV book)-->Ngok Lotsawa-->Tsen Kawoche-->Third Karmapa (Luminous Heart), Dolpopa. "Great Lion's Roar".

Here we see the "Maitreya transmission" promulgated by the teachers of Vikramasila. Due to this location, it is connected to Santaraksita. Nalanda, while important, was generally Prasangika. Ratna Gotra Vibhaga, or "Detailed Classification of the Jewel Seed-Lineage" is an important follow-up to Sandhinirmocana Sutra, being a main source of Tathagatagarbha teachings, something else that goes off the deep end of "Void-only" and describes the Dhatu, or Element, the Ratna Gotra, in the same way Adwaita understands atma.

King Indrabhuti & Padmavajra (ca. 900) are difficult to pin down historically. Inrabhuti was said to originate prior to the historical Buddha, as King Ja, he taught Kukuruja or "Dog Adept", which is remembered in the name Kukurulla for Tara. In the Mahasiddha time frame, we find his mandala is very unique. It does not show a pantheon as most others. Instead, it shows the goddess path to Vajradhara as flourishing in four lineages: Sukhasiddhi--Dzogchen, Naro Dakini--Kagyu, Sera--Gelug, and even one in Orissa, which uses a goddess from "another religion". Here, we are mostly going from the Kagyu and Nepali format. Padmavajra taught how to make our own Buddha Field, which is established from Sambhogakaya. He also mentions Seven Kayas, or vehicles created by Bodhi.

Danapala (980) Sarvadharmaratnottara(artha)sangiti Sastra

Maitri-pa (ca. 1007-1085) is variously known as Maitreya-natha or Advaya-vajra, however, his birth family name was Damodar. He is the main source of Indian mahamudra to Tibet, and wrote some 26 volumes on "non-conceptual realization" or amanasikara. At Vikramasila, he studied under Ratna-kara-santi the Vijnana Vada called Nirakara Vyavastha; the latter term meaning a "state of mind", also a system, arrangement, unanimous opinion, or even a royal command. Also meaning "mere consciousness", or the reality that remains in voidness when duality is transcended.

Nagarjuna and Abhayakaragupta (ca. 1100) are really the culmination of the Indian Mahasiddhas in terms of transmitting a universal system. Nagarjuna's Taras are not the Tibetan Atisha's. Abhaya composed the very fundamental Vajravali which is no longer extant in the Sanskrit original, as well as Sadhanamala; not really author, but compiler. He is the fourth incarnation of Amitabha. So these manuals are the original system without the Tibetan additions of all their local deities, heroes, and so forth, and includes pieces later forgotten.

Third Karmapa (ca. 1300), unlike most tulkus, announced himself at age three. He mastered everything Buddhist across Tibet and India. The teacher of Dolpopa, his text, Luminous Heart (pdf download), could perhaps be doing as good a job as anything needs to, in order to "sort it out" between the schools. Both Cittamatra and Prasangika are accepted as provisional necessities on the path. Rangtong and Shentong are both employed; Rangtong mostly with respect to the intellect, Shentong moreso with samadhi. Therefor, at bodhisattva levels, Shentong is all that's left. He does a very good job with technical terms and subtleties, and is perhaps one of the best "authorities" for "esoteric Yogachara".

Dolpopa (1292-1361), Tibetan proponent of Shentong, coined its name

Tson kha pa (1357-1419) is known for refuting Shentong. However, some Esoteric Teachings found at a rather special monastery in Sichuan portray him as a crypto-Red Hat, somewhat in opposition to his own school. Jampa Gonpa at a hidden site of Mustang, Nepal, is the Temple of Maitreya. Its mural scheme resembles those initiations, and places the highest Namasangiti mandalas as an apparent higher degree.

Taranatha (1575-1635) Taranatha and Dolpopa maintain that the books of Maitreya are Shentong. They may be a bit sectarian in using their views to refute Rantong or Prasangika, whereas with Third Karmapa, there is not such a crisp distinction, as those views are included as provisional doctrines. From this point, and influenced by the Jonang school, was established the system of Mongolia. Unlike other Buddhist expansions mostly made by pilgrims, Mongolia is the direct establishment of tulku lines directly from the others. It is quite clean and streamlined, very elegant. Mildly ironic that Jonang influences them, whereas it was Mongol armies formerly used to suppress it.

Palden Chokyong (1750) in White Manifestation, represents Nagarjuna as Shentong.

Mipham (1846-1912), a very important Shentong instigator of the Rime' or non-sectarian movement.

Ringu Tulku (modern)

Bu-ston reports in "The Rational System of Exposition", that, since Vasubandhu's time, a massive load of texts have either vanished, or only a few verses remain out of thousands; one of those started from a billion verses. Result of Mughal invasions.

Tson-kha-pa and Mkhas-grub-je promoted the Rangtong view; it is suggested they were responding to political pressures to subdue Shentong. If they accept Sthiramati uncritically, then they did not argue against the older synonyms which taught the same thing. There was conflict based around Mongolian overlords which pushed the Jonang into disfavor.

Why Nirakara and Shentong are developments of Adwaita:

Santaraksita is well known for debunking every kind of "Atma" in the same way that Adi Shankara did to every kind of Buddhism. We find this was on a purely exoteric basis. Neither one knew the profound meaning of the other's school.

Santaraksita refuted Vedantic Atman by:

“The error in the view of these philosophies is a slight one – due only to the assertion of eternality of cognition.”

"There is, however, a slight difference between this Upanishadic view refuted here by Śāntarakṣita and Sankaràcàrya’s Upanishadic view. Sankara’s view is called Maya-Vivartavàd – i.e. the illusionist. The view refuted by Śāntarakṣita is called parinàmavàda – modificationist. The difference is that this view considers the 5 elements, etc., and the world as illusory modifications of this non-dual eternal cognition / consciousness, while Sankara interprets the world and its 5 elements, etc., as illusory and therefore non-existent and this non-dual eternal cognition as separate from the illusion. What Khunkhyen Dolpopa states in his ‘bka sdus bshi pa’ of the Shentong Ultimate Reality is exactly this âtmà view. " (Byoma Kusuma)

Adi Shankara refuted every sect of Buddhism, except that he never mentioned anything like Shentong. Sankara says about the Chittamatra “The error in the view of these philosophies is only slight – they believe the non-dual mind as changing moment to moment; we believe it as unchanging eternal.”

He is refuting Sakara Vijnana Vada, or the view that consciousness must always drift into additional images.

Nirakara Vijnana Vada "...says that the illusory nature is established when the perceiver of an object experiences a perception of that object as being unreal. This view was put forth by Kamalashila, Shantaraksita, and other proponents of the Svatantrika Madhyamaka school. Their view is clearly explained in Mipham Jamyang Gyatso's commentary on Shantaraksita's 'Ornament of the Middle Way.' " (Ringu Tulku)

Ringu Tulku is modern, and "(W)hen Ringu Tulku presented the Shentong view in an Indian symposium, all the Hindu Indian scholars happily agreed with it and told him happily, “This is the same view as our Vedanta!.” Also, a few centuries ago, Jonangpa Kunga Drol Chog, a throne holder of the Jonangpa, had visited Muktinàth, where he presented his views to the Hindu yogis present there. These Hindu yogis also called him a genuine Hindu yogi after they heard his Shentong view. " (Byoma Kusuma)

Note that Ratna Gotra Vibhaga 1.52 is a straight copy of Bhagavad Gita 13.32, replacing atman with dhatu:

Bhagavad-gītā 13.32:

yathā sarva-gataṃ saukṣmyād ākāśaṃ nôpalipyate |
sarvatrâvasthito dehe tathâtmā nôpalipyate || 13.32 ||

Just as all-pervading space, due to its subtlety, is not tainted, so the ātman, everywhere established in the body, is not tainted.

Ratna-gotra-vibhāga 1.52:

yathā sarva-gataṃ saukṣmyād ākāśaṃ nôpalipyate |
sarvatrâvasthitaḥ sattve tathâyaṃ nôpalipyate || 1.52 ||

Just as all-pervading space, due to its subtlety, is not tainted, so this [the dhātu], everywhere established in the living being, is not tainted. ("Ayam", meaning "this", refers to the dhatu of verse 1.49)

Svasaṃvedana is at the root of a major doctrinal disagreement in Indian Mahayana Buddhism. While defended by the Yogacara thinkers such as Dharmakirti and the eclectic Santaraksita, it was attacked by 'Prasangika Madhyamika' thinkers of the Gelug school such as Candrakirti and Santideva. According to HPB, "The condition of Paranishpanna, without Paramârtha...(Svasamvedana), is no bliss, but simply extinction (for Seven Eternities). . . . It is only “with a mind clear and undarkened by personality, and an assimilation of the merit of manifold existences devoted to being in its collectivity (the whole living and sentient Universe),” that one gets rid of personal existence, merging into, becoming one with, the Absolute, and continuing in full possession of Paramârtha." She said the term was interpreted differently between Madhyamaka and Yogacara, "neither of whom [nowadays] explain the real and true esoteric sense".

Paramartha is Perfection or Ultimate Meaning, one of the three voids, which operate during Abhisambodhis.

Santaraksita used the synonym atmasamvittir for svasamvedana and holds this "self-knowledge" to be "naturally clear" and "mere cognition". Consciousness does not depend on another thing to be known. Kamalasila writes that self-awareness “does not mean that it is the cogniser of itself, what is meant is that it shines, becomes manifest by itself, by its very nature, just like the light diffused in the atmosphere”. This self-awareness, which is merely conventional, is held to be an intransitive cognition without a direct object, not an awareness of something. Thus self-awareness is not known like any other cognized object. This "pre-reflective" (Nirakara) self-awareness is again agreed by Mipham, Adwaita, and HPB who reminds us that The One cannot observe itself. A saksin or "luminous witness" simply observes phenomena without being their agent. So this important meaning does not accord with Asanga and general Yogacara, although it can be drawn from Lankavatara Sutra.. Again, the knower is not finding itself as an object, in a common rendering of svasamvedana such as reflexive self-cognition and so forth. This state is "pre" or "before" any such reflexive activity.

Tson-kha-pa disagreed with a general Yogacara interpretation of svasamvedana, but accepted Paramartha as Prabhasvara, in this way not disagreeing with Santaraksita. This is the Luminosity of self-arisen awareness.

Prior to Cittamatra, there was a term for "Seven Attentions", Sapta Manaskara (mind-making). Again, this same term "kara" or "hand" follows through as images, making images, and grasping for those images. According to Friends of Western Buddhism, "It is very significant that in certain Abhidarma accounts of the Constants, the word for “Attention” (manaskara) is replaced by citta..." They don't really say why they think this is significant, however, citta is more of a blanket term, whereas in this usage, Manaskara followed Sparsha, Vedana, Samnjna, Cetana, where Vijnana often follows. So we may note that the term was replaced.

HPB comes across as quite ham-fisted with all the Asanga-bashing, but, the preceding information seems to confirm a "subtle" Yogacara with its own legitimate Buddhist documents. From Yajnawalkya, it then becomes difficult to tell much difference between the Adwaita "Fiery Lord of Speech with Six Attendants" and a Nirakara Vijnana Vada "Fiery Lord of Speech with Six Mantra Kings" in Namasangiti. But certainly true that the exact doctrine or Abhidharma she tries to express is both buried by mainstream schools, unreviewed by scholars, and very hard to find the evidence for, being scattered historically.

If the "known verse books of Maitreya" are "blinds", they use twilight language, which we now have some better means of dealing with. There seems to be very little difference between what the Mahatmas were saying, and the general or exoteric explanations. "Sevenfold" being one such example; the main teaching is three worlds, formless, desire, and form. HPB was ordered to give out "seven" in 1879, and she had one boss, Morya; whereas Koothoomi was not allowed to mention it until 1883. In doing so, he referred exclusively to older works such as Lankavatara and Avatamsaka Sutras. So this presentation is entirely Sutra-based, not tantra, same as the attempt at Samye' by Santaraksita. Tantra is really just an advanced kind of meditation, compared to Abhidharma, which is the tenets or doctrines it is based on. Most of the other esoteric distinctions in Buddhism really just clarify what the Nirmanakaya is, or that "sentient beings" refers to physical people. Translations usually leave something to be desired; English is impoverished compared to the older languages.

Her critique of the historically-known Asanga is perhaps better explained as the rivalry between the Profound View of Manjushri and Nagarjuna, versus the Extreme Methods of Asanga and Maitreya. The former is primarily just concerned about the awakening mind, and the latter much more compulsive about ceremony, institutions, rules, and so forth. Similar type of argument that started in the first Buddhist council, more or less a way for monks versus a way for anyone.

As a sample of twilight language, here is one sloka from Ratna Gotra Vibhaga, concerning Ratna or Jewel of the Doctrine:

yo nasan na ca san na capi sad-asan nanyah
sato nasato 'cakyas tarkayitum nirukty-apagatah
pratyatma-vedya civah

tasmai dharma - divakaraya vimala _ jnana=
vabhasa _ tvise sarvarambana _ raga _ dosa-timira-
vyaghata-kartre namah

"I bow before the sun of-the Doctrine, (or: the sunlike dharma)
Which is neither non-being nor being,
Nor both being and non-being together,
And neither different from being nor from non-being;
Which cannot be speculated upon and is beyond explanation,
But revealed [only] by introspection and is quiescent;
And which, with rays of light of the immaculate Wisdom,
Destroys passion, hatred and darkness
with respect to all the basis of cognition // 9 //"

Firstly, "quiescent" is often civah, or siva, an equivalent of nirodha. "Sunlike dharma" is dharma-divakaraya; this second term is used in Surya or Sun Gayatris. "Diva" being heaven, sky, or daytime; diva karaya is similar to diva kara or "maker of the day". "Pratyatma-vedya" is Atma Vidya, in the sense of each individual knowing from within; and this phrase is used by Buddha emphatically. "Timira", the darkness removed by the rays (tvise, splendor) emitted by Atma Vidya, is equivalent to moha or avidya. "Neither non-being nor being", etc., is the Jewel of the Doctrine or catuskoti. So if we "unzip" this just slightly, we have something like:

I bow before the Surya-like Dharma, which is Catuskoti. It cannot be expressed in words, but realized only by Siva and Atma Vidya; which, with light of Stainless Jnana, removes passion, hatred, and avidya from seizing mental activity.

From Visuddhimagga there is something else to emphasize: the Tamraparniyas state that Hrdaya-vastu (Heart seed) is the seat of Mano-vynana-dhatu (Manas or soul); it exists in Formless arupa loka, that there is Formless "arupa matter". Northern Abhidharma knows of hrdaya-vastu as mana indriya or mano-dhatu. "Dhatu" or "element" may also be called gotra (seed--lineage) or akara (source; not a-kara, "handless" or inactive). Hṛdaya-vastu [hadaya-vatthu] means heart-basis. The heart is considered as the physical support of all cittas other than the two sets of fivefold sense consciousness which take their respective sensitivities as their bases. The hṛdaya-vastu is described as the seat of thought and feeling -- the basis of mind. It is the seat of the divine intuition and of the Buddha-nature.

It has been said that all the dharmas of the constituted world are included in one skandha i.e. Rupaskandha, one ayatana i.e. Mana-ayatana, and in one dhatu i.e. Dharmadhatu only. Tathagata garbha is 'suchness with defilement', which is the emptiness of the minds of sentient beings. Dharmakaya is 'suchness without defilement', which is the emptiness of the omniscient mind of a buddha. Defilements or klisto manas constrain the Alaya to being Alaya Vijnana, known to the Sinhalese as Bhavanga Vijnana. Alaya is automatic; quit defiling it, and it shines.

The vijnana-skandha is the mana-ayatana consisting of seven dhatus: Six vijnanas (vijnanakaya = vijnanadhatu; Intellect plus five senses) and the mano-dhatu or the Mind.

Samskaraskandha is so called because it conditions (abhisamskaroti) the conditioned dharmas (samskrtas); that is to say, it creates and determines the five skandhas of the future existence...The Samskaraskandha is regarded as one of the seven things (dravyas) which are called Dharmayatana and Dharmadhatu, the other six things being the Vedana-skandha, the Samjna-skandha, Avijnapti, Akasa, Pratisamkhyanirodha and Apratisamkhyanirodha.

Pravritti vijnana is further divided into seven vijñānas, namely, cakṣu, ghrāṇa, śrotra, jihvā and kāya-vijñānas representing the five sense-cognitions, and mano-vijñāna or normal consciousness, and a seventh, kliṣṭa-manovijñāna, representing continuous consciousness, is added to them. There is a sort of intermediary between the sixth manovijñāna and the Ālaya. By the first five vijñānas, an object is imagined or rather sensed; by vijñāna (manovijñāna) it is ‘thought’; by manas (kliṣṭa-manovijñāna) it is perceived; and at the background of these all is the synthetic unity of ‘apperception’ called citta or Ālaya.


HPB also is in a jumble about elementals. She makes a huge point of redeeming Asuras and Daityas, which must be quite diabolical to the orthodox, but on others like Dakinis and Vidyadharis, she calls them "evil elementals" that zap into people like meteors. I don't see a possibility of there being "evil elementals"; it all depends on the aura. Impure and uncontrolled, they at least appear to do all sorts of terrible things; purified and realized, they are wisdom. Even "mamo chohans" that reign during pralaya can at least be pushed out of one's way.

"Pacifying the Turmoil of the Mamos" actually is a well-known practice. According to Morya, they are the gods of bigotry, whether Shiva, Jehovah, Allah, etc.; timira and avidya is their law. They preside during pralaya. In Buddhism, there is a distinction between "Wrathful Deities" and these. It's accepted that one may include the Das Mahavidyas in the outer mandala ring of "Protectors", or Dharmapalas, a word meaning the same as Chohan, which is "cho" or Tibetan for dharma, plus Khan. These are still not "devils", which are human astral sorcerors, but imperfect intelligences that never will be human. Of course, esoterically, Shiva and all the rest are just different attempts to teach the same path, although historically we would say they are not used this way and are the source of the greatest oppression, war, suffering, and so on.

[shaberon]

Goddesses, Mothers, Yoginis, etc., are arranged by Tson-kha-pa thus:

Surakanya, from Lokas above the earth ("Together-born", Mothers, Maitris, Prajnas, are intended as arupa, formless or pure, bringing non-dual sukha-sunya; hidden in the heart. Prajna contrasts against Vijnana or "conditioned knowledge"; it has seven aspects varying with the conditions of matter.)

Daityakanya, from Patalas below the earth ("Field-born", Sisters, in Ksetra fields (in bodies and in tattvas), Sambhogakaya, who yield mostly sukha.)

Human, from upon it ("Mantra-born", Daughters, Vidya, Nirmanakaya, who yield mostly sunya)

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On the Practical Path it seems we can find a seven-fold scale in Buddhism, which, at least initially, is not the same as the Theosophical principles. It appears to consist only of the "Pratyeka" and is Manasic. As has been said there is no atma in man. Alaya is not really in man. The Masters intended for two skandhas equivalent to the first two Noble Truths as a seven-fold expansion of the same Pancha Bhuta that is the same as the basis for Ayurveda and Pythagoreanism. In Ayurveda you find Ashwagandha which we can recognize as Horse, Rays, or Ashwins, and smell, the most earthy of the senses. The Red Hat tradition in Buddhism mostly comes from Nalanda. There were attempts to start Yellow Hats prior to Gelug, and one of the common explanations given is yellow for the Earth element. So far we do have a much more esoteric correspondence of Earth in this system than only labeling it as the most dense, as done in "physical representation of the divine".

HPB did not tell us much about Vishnu avatars, although she did say they represent fetal development, as the human goes through a fish stage and a pig stage and so on. One obscure claim about Buddha being the 9th avatar is that it was not Sakyamuni Buddha, but means Adi Buddha who was Sugata Buddha about a thousand years prior, and accuses the Buddhists of conflating the two.

I have tried to inquire with Byoma Kusuma who was recently quoted to help sort out this Adwaita to Buddhism similarity. He reinforces it heavily, although from a completely different point of view. He is a Rana, whom we are vaguely familiar with, an orthodox Hindu family. He was trained in Adwaita but converted to Buddhism due to the "anatma" views. But many years later as he came to understand Shentong, he began to find the same thing as Adwaita. So he actually wanted it not to be true but can't shake it. I made the same suggestion as here; we will see if he says anything.

Part of what I am doing is obviously a somewhat academic thing to obtain a more direct and broader English re-compilation of Sanskrit (etc.) than is or was available. However, to call it Yogachara is to emphasize that it is for practical purposes, i. e. the practice of Raja Yoga meditation, and that this is for purposes of manifestation, and figuring out how the illusion or duality can be affected in this manner. This is why it has to be internalized, and become a matter of experience; otherwise it stays a mystery.

So, despite not wanting to enflame rivalries, amongst the schools, it is said, for instance, "We Sakyas have to train in the exercises 2-3 hours a day. Nyingma just seem to accept that because Tathagata-garbha is inherent to all beings, that's it, they're done, without putting effort into it." I have no experience with either one, but the statement's meaning shows the difference between agreement and work.

Apparently, it is unsubstantiated historically, to see Tamo-Bodhidharma as the definite progenitor of Shaolin martial arts, but it is much more substantiated with seeing him as a Buddhist patriarch in the Lankavatara vein. And what we are finding is sort of a "missing key" to this Sutra. It is what the Theosophical Mahatmas were trying to show, and has been substituted with a somewhat simpler or "blinded" version. Nowhere have I found, despite HPB's "Asanga bashing", that they are trying to radically alter the basics of the "known Yogachara system", but instead, to give us the complete explanation. The whole system, minus the actual numbers of time/color/sound that would enable clever people to weaponize matter at will. And I think minus "person X" is a Mahatma, Arhat, Initiate, Bodhisattva, etc...no "cant" about Masters, and no new priestly hierarchy whatsoever. I think it is also very dangerous to try too specifically to go pinning those labels on certain famous people, or any people. We can all learn the stages of the Path. Then you can tell for yourself, at least in person, if someone is anywhere near it.

So this is more for those persons who experience, naturally and without any guru, what we have called trances, ecstasies, rapture, and things along those lines. It totally is the "turning point", completely different from what "being human" was previously known as, but still vulnerable to falls and error. When my attention was turned to a gazillion guides, that's what I got, falls and error. This is better.

Anyone may take Dakshinamurti as guru. That's universal. Vajradhara is a specifically Mahayana commitment to the same thing. Some have even said that Mahayana is just a Brahmanical takeover of Buddhism. Mahayana Sutras themselves, at least academically, cannot be traced to Sakyamuni, and the Brahmanical entrants to the Buddhist Sangha, are very, very many. So Mahayana itself could simply be brushed aside as a crypto-Brahman takeover which led to Shentong being almost identical to Adwaita, just with a different commitment. It doesn't matter very much whether Lankavatara was "dictated by the Buddha" or "a project of crypto-Brahmans"; it matters more what it says and what that means and is it actually revealing the truth. I think it does and I can see room for the "sublime and profound" version in considering what the Mahatmas actually said, and what there actually is in some of the Abhidharma and things like that.

Koothoomi described himself as not a "full adept", although he was definitely considered an adept. He had one more initiation during the letter-writing period, and one more to go after that. They have not ever distinguished any of the vague terms such as "adept" and "full adept" as meaning "arhat" and "bodhisattva", but it must be pretty close. He also said a "Dugpa-Shammar" lived near him, and then calls the guy a "Shapa-tung". I am not sure, but it appears around Punjab that "shapatan" means "devil". This lama basically would give elaborate orations about suffering and morality and then go get drunk. Of course, there were parallels in America at that time.

He also claimed to have unpublished manuscripts by Eliphas Levi, and was going to send them out with commentary, but these have never surfaced. Levi seems to be considered pretty close to the mark, when given the keys to "un-Westernize" it, similarly to how Rosencranz employed a Christian veil for safety. Because it is no longer important to conceal atheism or to pretend to be of some religion to avoid persecution, those kinds of "blinds" are no longer desirable.

Unrelated to Sanskrit, but it has come up before, what we call the Taxil Hoax. There is no such Masonic thing as the "Palladian Rite", and it was not a league of black masses celebrated by the wealthy. But it actually was something. It was really a sex magic chain that passed through eighty-nine people, including G. R. S. Mead for example. What they were doing was a rather dangerous experiment that probably shouldn't be described. The "public face" of it was a joke, a total play on fears and superstitions for the amusement of the authors.