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

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

    It looks like a similar situation to Brian Hodgson being the sole source of Sanskrit Buddhism for 100 years.

    Much focus has been placed on Bhagavad Gita because this small portion of the Mahabarata was the only bit available in English for 100 years. It was appealing to the translator by being the unusual moment of Krishna revealing himself. Krishna was an avatar, which is similar to a bodhisattva; perhaps the avatars of Shiva and Vishnu are the rare adepts of the first two rays. But the story is not about Krishna. That was just a little bit where he explains yoga. The story is about Yadhisthira.

    In the Theosophical view of the Pandavas, the mother Kunti is Buddhi, Yadhisthira the Ego, and the mutual wife Draupadi is the lunar self or personality. Arjuna, Bhima, and the Aswins are burdened by sins which prevented them from attaining higher realms. The Aswins have a different mother; the throne and the story is left to the descendants of Arjuna. As celestials, the Aswins are Kumara; the incarnating principles for this Manvantara, or Ego; and terrestrially they always become "too mixed with the ways of men" and suffer and die. They are the whole motion from darkness into light.

    It is interesting that the Aswins remain a tradition in Lithuania where they are placed on the roof. In Greek they are Dioscuri or Gemini. There, they have an odd way of straddling life and death at various times. They appear to have had a hand in starting the Trojan War, which caused Saturn to go to Italy. They were considered especially connected with sailors who considered them to be St. Elmo's Fire.

    They are an asterism at the beginning of Aries; the corresponding Lunar Mansion is female (Horse Woman). This has the energy of beginnings and initiations, and it is ruled by Ketu, the Dragon's Tail of older and mostly unconscious karma.

    If Greek is the western branch of Sanskrit, those are also twins, and we have looked a lot at their respective areas going into a Dark Age. I tend to find more light coming through the Sanskrit side.

    Women's names often stand for land areas, and with Madri, it's a giveaway; her name simply means Madra. Here is the River Asikni; named for that wife of Daksha who gave birth to the Mansions of the Moon.

    I don't know if these are good connections; the Aswins are a newer mystery.

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

    The Laws of Manu cannot be given a definite origin, and must be considered as having been compiled many times. Despite this, they are the basis for Indian law and much of southeast Asia; the British used them as a basis for the laws they established in India. Sounds like Solon or Hammurabi, but, if you look, the law immediately begins with a version of the same sort of secret doctrine of cosmology: http://www.sacred-texts.com/hin/manu.htm

    And since the Tibetans are tied to the same Manu, we see that via the Sakyas and the Karmapas, the same system ran the Mongol Khanates and the Ming Empire.

    Well, Mongolia, that one sounds to me a lot like they asked for "quickly ripening karma".

    But this leaves little question if Manu actually had anything to do with India and China. And it is something at least as old as the ice age when there was a vast inland paradise.

    It does leave the question of swimming in versions, re-iterations, editing, and everything else that owes to lack of an original.

    I think you have to be good at some form of dowsing. Whether the kind of looking for water, divining with cards, or a similar ability without any tools. If you are good at it, what are you doing, just scrying the universe by getting your mind out of the way. And you feel it going right through you. Responding to text is similar.

    I misrepresented Surya's wife Saranyu. She is given more of the character of Sky -- Clouds.

    So the Celestial Manu is Brahma formed into two sexes. Celestial Manu emits the Rays and causes matter to change into new states. One Ray intersects Kala or Time, and then everything goes to work to make the Turtle. The Turtle works the Celestial Ideals into material forms. He interacts with Aditi (unbounded Space) as well as Diti (finite Space). Within the Turtle, the Rays proceed, and when the Ray of the Sun mixes with Sky -- Clouds, this produces Root Manu, Death, and the Aswins.

    That is the pre-human evolution, when everyone is considered to be asleep; dormant; in pralaya.

    If Root Manu is the Planetary, it is the Dhyan Chohans, the Rays. It is the Planetary because it is the Manu of Earth, only. There's no one else here. The siblings or co-powers of the Dhyan Chohans are Death and the Aswins. Earth has a population of One Manu experiencing Death and the Aswins. Manu is the point of meditation.

    It may be just the Chittamaras who require Upasaka prior to bodhisattva vows. That is the "exoteric Yogacharya school" of the "historical Aryasagna". Shentong is the "esoteric Yogacharya school" which HPB says is of the "original Aryasanga" and therefor this Nepali Sanskrit system. The different yogas are not really schools; classes would be a better term. The Shentong class is available in two school systems with multiple campuses. From taking the class, so far it generates an interest in an original, complete, Laws of Manu.

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

    Meditation re-tooled

    So we looked at the basic form of Vajrasattva purification. This is basically the same across all the schools. And you can see this here; it is in fact the whole path in outline form: http://www.jonangfoundation.org/jona...actice-outline

    Clearly they say not to play around with levels you are un-qualified for. However, we may learn and practice the Common Preliminaries. The Uncommon will be different per school. For Guru Yoga, that would vary on an almost individual basis, especially if you are fortunate enough to have a guru. If you are in Nyingma, it will involve Padmasambhava, and in Gelug, they use Avalokiteshvara or Tson-kha-pa.

    Kagyu is utterly unique. Of course, its historical line traces to Buddha; but it is Mahamudra which owes its origin to Vajradhara. Mahamudra is the underlying essence of all tantra. In this way, we take Vajradhara as guru; he has no earthly representative. Instead, he is found within the disciple, and anyone else who is able to teach us, and if you got Shantideva, then your worst enemy is a fine teacher. So if I lack an earthly, personal guru, all I have is Vajradhara. To do Vajradhara Guru Yoga is a specifically Kagyu affiliation.

    In the purification mantra, we hit a term, samaya, which is essential and has no English word. Primarily it means to act in harmony with truth. So upholding samaya is very important. A guru may show you some truth; your bond is not just by understanding, but by upholding samaya.

    So there are different ways of doing this. You'll start to see that the Tibetan systems are all in outline form, and they're made out of pieces like movable blocks. So if I take that Jonang outline, place Vajradhara as guru, and change the later stages with Mahamudra, then I have Kagyu. Any guru yoga involves Seven Limb Practice, and I'm going to go with Shantideva, although there are others. "Prayer" I have never found to be a good translation. It's not a passive wishing state; the "prayers" are the use of will to achieve the result. So in Seven Limb, it's not just a recitation of words; each little phase should involve a moment to process what you are doing in that stage and to see it as working.

    The main purpose of guru yoga is to empower yourself with that guru, as will be easily seen. When done, dedicate the merit. I'll try to set this up in its own post cleanly.
    Last edited by shaberon; 17th June 2018 at 18:40.

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

    Recite Heart Sutra. An audio example of English recital is on Vajra Sound.

    Take refuge three times: "Buddha saranam gacchami, Dharmam saranam gacchami, Sangham saranam gacchami"

    Generate Bodhichitta (Three options presented). The King is another possibility.





    Visualize Vajrasattva and recite:

    OM VAJRA-SATTVA SAMAYAM ANU-PALAYA, VAJRA-SATTVA TVENO-PATISHTA,

    (Om, Vajrasattva, uphold your samaya; bring it about that I remain closely bonded)

    DRIDHO ME BHAVA, SUTOSHYO ME BHAVA, SUPOSHYO ME BHAVA, ANURAKTO ME BHAVA,

    (Bring it about that I am stable; that I am happy; that I am joyous; that I am safeguarded)

    SARVA SIDDHIM ME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM SHRIYAM KURU

    (Bestow on me all attainments; Make all my actions excellent; make the mind supreme)

    HUM, HA HA HA HA HOH

    BHAGAVAN, SARVA TATHAGATA VAJRA, MA ME MUNCHA, VAJRI BHAVA, MAHA-SAMAYA-SATTVA,

    (Transcendent master surpassing all, vajra state of the tathagathas, do not let me loose, Vajra being of great, wise samaya)

    AH HUM PHAT.

    Make a statement to Vajrasattva about how sorry you are for all the ill deeds you have done in the past, and declare your strong intention to avoid these ill deeds in the future. Then imagine that the Vajrasattva that you have been meditating on dissolves into you.

    (Tibetan and Sanskrit recordings at the end of this post)

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



    Meditate that everything is purified into emptiness by means of the Svabhava mantra:

    Om Svabhava Shuddha Sarva Dharma Svabhava Shuddho Ham

    It is the Purity mantra: oṃ (by) self-nature pure (are) all dharmas; by self-nature pure (am) I. Repeat this and experience shamatha (tranquility without thinking).

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



    1) Visualise Guru Vajradhara: There is a calm lake, in which a tree of five branches grows. At the center where the branches join, on a lotus, sun and moon above my head is my root guru, Vajradhara, exquisitely adorned. He sits in the Vajra posture, holding a vajra and bell in his crossed hands. Gurus and precious ones are gathered around him in great numbers, some above each others, some in great clusters.The guru is in the sky directly in front of our head. His throne is held up by two lions in each of its four sides and covered in brocades and silks; on top of a lotus and moon seat is our teacher in the form of Vajradhara. If it is too difficult to imagine all these figures, the Karmapa said it would be all right to consider that all of these beings are embodied in the central figure of Vajradhara. It is especially important to think of our lama as incorporating all of the Three Jewels. Then recite:

    "Om, all pervading ones, you are the very nature of all things, like space you have neither abiding or going, nor any of the material characteristics of coming or going, yet like the moon reflecting in water, you manifest wherever someone thinks of you. Glorious Herukas who conquer the armies of negative forces, gurus, yidams, dakinis and all those who accompany you, if now I pray to you with faith, please manifest here clearly the power of your non conceptual compassion."

    2) Perform the Seven Limb Prayer (Shantideva version)

    "I take safe direction, till my purified state, from the Buddhas, the Dharma, and the Highest Assembly. By the positive force of my giving and so on, may I actualize Buddhahood to help those who wander. May the surface of the land in every direction be pure, without even a pebble, as smooth as the palm of a child's hand, naturally polished, as is a beryl gem. May divine and human objects of offering, actually arrayed and those envisioned as peerless clouds of Samantabhadra offerings, completely fill the sphere of space.

    (1) Prostration

    I prostrate to all you Buddhas who have graced the three times, to the Dharma and to the Highest Assembly, bowing down with bodies as numerous as all the atoms of the world.

    (2) Offering

    Just as Manjushri and others have made offerings to you, the Triumphant, so do I, too, make offerings to you, my Thusly Gone Guardians, and to your spiritual offspring.

    (3) Confession

    Throughout my beginningless samsaric existence, in this and other lives, I've unwittingly committed negative acts, or caused others to commit them, and further, oppressed by the confusion of naivety. I've rejoiced in them – whatever I've done, I see them as mistakes and openly declare them to you, my Guardians, from the depths of my heart.

    (4) Rejoice

    With pleasure, I rejoice in the ocean of positive force from your having developed bodhichitta aims to bring every limited being joy and in your deeds that have aided limited beings.

    (5) Request for Dharma

    With palms pressed together, I beseech you Buddhas of all directions: please shine Dharma's lamp for limited beings suffering and groping in darkness.

    (6) Request to Remain

    With palms pressed together, I beseech you Triumphant who would pass beyond sorrow: I beg you, remain for countless eons so as not to leave in their blindness these wandering beings.

    (7) Dedication of Merit

    By whatever positive force I've built up through all of these that I've done like that, may I remove every suffering of all limited beings. By directing and offering to the Buddha-fields this base, anointed with fragrant waters, strewn with flowers, and decked with Mount Meru, four islands, a sun, and a moon, may all those who wander be led to pure lands. Om idam guru ratna mandala-kam nir-yatayami. I send forth this mandala to you precious gurus."


    3) Recite Supplications to the Guru (Short Vajradhara, Nalanda Translation Committee version)

    "Great Vajradhara, Tilo, Naro, Marpa, Mila, Lord of Dharma Gampopa, Knower of the Three Times, omniscient Karmapa, Holders of the four great and eight lesser lineages – Drikung, Tag-lung, Tsalpa, these three, glorious Drukpa and so on – Masters of the profound path of Mahamudra, Incomparable protectors of beings, the Takpo Kagyü, I supplicate you, the Kagyü Gurus, I hold your lineage; grant your blessings so that I will follow your example.

    Revulsion is the foot of meditation, as is taught. To this meditator who is not attached to food and wealth, Who cuts the ties to this life, Grant your blessings so that I have no desire for honour and gain.

    Devotion is the head of meditation, as is taught. The Guru opens the gate to the treasury of oral instructions. To this meditator who continually supplicates him, Grant your blessings so that genuine devotion is born in me.

    Awareness is the body of meditation, as is taught. Whatever arises is fresh – the essence of realization. To this meditator who rests simply without altering it, Grant your blessings so that my meditation is free from conception.

    The essence of thoughts is dharmakaya, as is taught. Nothing whatever but everything arises from it. To this meditator who reflects on unceasing play, Grant your blessings so that I realize the inseparability of samsara and nirvana.

    Through all my births may I not be separated from the perfect Guru And so enjoy the splendour of Dharma. Perfecting the virtues of the paths and bhumis, May I speedily attain the state of Vajradhara.

    May precious bodhicitta be born in those in whom it has not arisen. Having arisen, may it not degenerate, and may it continue to develop more and more.

    Either (A):

    "All beings, my mothers, throughout space, pray to the Lama, the precious Buddha, All beings, my mothers, throughout space, pray to the guru, the all-pervading Dharmakaya, All beings, my mothers throughout space, pray to the guru, the very blissful Sambhogakaya, All beings, my mothers throughout space, pray to the guru, the very compassionate Nirmanakaya."

    Or (B):

    "I and all sentient beings limitless as the sky supplicate to the Guru Dharmakaya. I and all sentient beings limitless as the sky supplicate to the Guru Sambhogakaya. I and all sentient beings limitless as the sky supplicate to the Guru Nirmanakaya, the compassionate one. I and all sentient beings limitless as the sky supplicate to the Guru, the precious Buddha."

    Recite mantra: "Karmapa Chenno" (embodiment of Buddha actions, know me and remember me)

    "I pray to the precious guru, Grant your blessing that my mind may let go of the belief in a self, Grant your blessing that desirelessness be born in me, Grant your blessing that non Dharma thoughts may cease, Grant your blessing that I may realise my mind as unborn, Grant your blessing that delusion may subside of itself, Grant your blessing that phenomena be realised to be the Dharmakaya"

    Calling the Lama from Afar (Excellent Path of Supreme Great Bliss version):

    "Namo gurubhyaḥ!"

    (All vehicles, causal and resultant, Teach that the guru is an emanation of the Buddha, And, therefore, those who pray to him or her with devotion will undoubtedly receive blessings. Yet this depends mainly upon one’s own devotion, For how could blessings and accomplishments ever result From merely mouthing the words of calling out to the guru while still remaining doubtful? It is vital, therefore, that you supplicate the master strongly with full confidence and assurance While Calling the Guru from Afar like this):

    "lama khyen

    Guru, please think of me, know me, and bless me!"


    (After calling out three times like this, the master’s compassion reaches out and touches you, and you continue with):

    "Within the essence, dharmakāya, all-pervasive as the sky, The nature, unlimited sambhogakāya, shines like the sun’s luminous rays, And compassion, like a rainbow, arises as nirmāṇakāya.To awaken in the depths of my heart the wisdom realization of these three kāyas, inseparable –Vajra Guru, essence of the Buddha, please bless me!

    So that I may realize the original ground, the Great Perfection free from eight limitations, Through the direct path on which the veils of view and meditation are removed, And, joining with the fruition in which effort and aspiration are no more, Be liberated in the original dharmakāya, where ground and result have always been indivisible – Vajra Guru, essence of the Buddha, please bless me!

    So that I do not squander the excellent support Of this precious human rebirth, found only once in hundreds of lifetimes, But, accompanied by guides who have mastered the profound instructions for life, death and the bardo, Achieve the fullness of realization, the perfection of the three kāyas’ own dynamic energy – Vajra Guru, essence of the Buddha, please bless me!

    So that I may understand the faults of this momentary, impermanent universe and all it contains, And arrive right now, immediately and effortlessly, At a state of uncompounded, spontaneously present great bliss, Which is primordial – never having arisen, developed, or changed in any way – Vajra Guru, essence of the Buddha, please bless me!

    So that I may enjoy the ambrosia of ripening empowerments and liberating instructions Of Ati and Yangti, the culmination of the nine vehicles of sublime Dharma, Which protects from saṃsāra’s terrifying ravines, And save myself immediately from sinking deeper into saṃsāra’s mire – Vajra Guru, essence of the Buddha, please bless me!

    The root of saṃsāra’s vicious circle of confusion – good or bad, happy or painful – Lies in the seeds of twofold ignorance: connate and conceptual. So that I may banish this ignorance, the heart’s darkness, right in its own place With the lamp of self-emergent awareness, the wisdom that realizes the absence of self, Vajra Guru, essence of the Buddha, please bless me!

    Awareness, ever free, is the ultimate refuge, the fundamental nature of reality, While uncertain or temporary refuges fail to bring about the absolute fruition. So that I may realize this supreme refuge, the vajra-mind, perfectly accomplished, Beyond any notion of subject, object or action of taking refuge – Vajra Guru, essence of the Buddha, please bless me!

    So that I may leave behind attachment to good intentions produced by wishful thinking, Caught in the dualities of self and other, saṃsāra and nirvāṇa, and hope and fear, And remain instead in the certainty that never strays From the innate nature of mind – boundless, ultimate, and awakened – Vajra Guru, essence of the Buddha, please bless me!

    The thick darkness of the two obscurations, difficult to discern, has been present throughout beginningless time, But so that the radiant sun of luminous wisdom-awareness May clear defiled habits, transgressions, and downfalls into their natural purity, And I may be established as the stainless conch-white Lord Protector – Vajra Guru, essence of the Buddha, please bless me!

    So that I may perfect the great accumulation – realizing the fundamental nature of reality to be my own nature – And abide in the infinitely uniform expanse of Samantabhadra’s wisdom mind, with its six special features of awakening, Through the vehicle of Ati, which is effortless and uncomplicated, May I seize the kingdom of dharmakāya in this present lifetime: Vajra Guru, essence of the Buddha, please bless me!

    So that I may behold the true master – awareness-emptiness – in the centre of my heart, Through the immediate cause of praying intensely with genuine devotion, And realize the great empowerment of awareness’s dynamic energy, May the wisdom transmission of ultimate indication be transferred this very instant! Vajra Guru, essence of the Buddha, please bless me!

    Although accumulation and purification are pure in themselves, may gathering merit never cease. Although self and other are non-dual, may generating bodhichitta never stop. Although the mind is recognized to be the guru, may heartfelt practice never end. Although the deities’ wisdom forms are never separate, may we strive in the two stages of the path. Vajra Guru, essence of the Buddha, please bless me!

    In short, in caves and huts in isolated mountain retreats, Through the path of enlightenment without meditation, knowing the one crucial point that liberates all, And supported by the truly royal yogic lifestyle of renouncing pointless activity, May I be able to erase the dividing line between saṃsāra and nirvāṇa – for this alone I pray! Vajra Guru, essence of the Buddha, please bless me!

    Having perfected ourselves, in the space of great simplicity, the unborn dharmakāya, Endless wisdom embodiments will appear to serve others through noble enlightened activity. So that I may follow this path actualized by the buddhas and their sublime heirs, And fulfil my aspiration to empty the three realms of saṃsāra from their very depths, Vajra Guru, essence of the Buddha, please bless me!"

    (The Empowerment):

    "Glorious perfect guru, please grant me the four empowerments that bring spiritual maturity. Bless me that I may quickly be ripe for the four streams of practice. Grant me accomplishment of the four activities"

    (Everything else merges into Vajradhara)

    (Then from him, a white light emanates from his forehead and dissolves in my forehead, it purifies all obstructions caused by physical misdeeds, I receive the vase empowerment, enabling me to practise the visualisation stage of meditation, I now have the fortunate opportunity of achieving the Nirmanakaya.

    From his throat, a red light emanates and dissolves into my throat, and dissolves all obscurations caused by speech, I receive the secret empowerment enabling me to meditate on the subtle channels and energies. I now have the fortunate opportunity of achieving the Sambhogakaya.

    From his heart, a blue light emanates and dissolves into my heart, and purifies all obstructions of the mind. I receive the wisdom empowerment, enabling me to practise the meditation that establishes the stability. I now have the fortunate opportunity of achieving the Dharmakaya.

    Then the three lights, white, red and blue radiate together and purify simultaneously my three centres. I receive the fourth empowerment enabling me to realise Mahamudra. I now have the fortunate possibility of achieving the Svabhavikakaya, the union of the three kayas.)

    (We now feel that we have completely, experientially realised the enlightened state of Mahamudra. This is what we call the Four Empowerments of body, speech, mind, and all three together. When we receive it, we should very strongly feel that we are transformed, that we actualise the enlightened state. This is a very important part and almost the end of the guru yoga. After having given the empowerments, the guru melts, becomes a ball of light, and that ball of light enters into our body through the top of our head, and we become one with him.)

    5) Recite the Vajra-Guru mantra (numerous times)

    OM AH GURU VAJRADHARA HUM

    6) Prayers of Dedication

    "Every being without exception has the vajra mind, eternal and blissful. Idedicate the virtue generated by this practice to them all since it brings Buddhahood, immortality, through the union of skills and understanding and entry into changelessness through the inner path. Through this virtue may I quickly achieve the Mahamudra and thereafter my I bring all beings, without exception, to that same state. Through the blessings of the buddhas' achievement of the three kayas, through the blessing of the truth of the changeless Dharma and through the blessing of the sangha's undivided aspiration, may this dedication prayer come true.
    Through the goodness of all the roots of virtue I have gathered in the three times, may I, in all my lives, collect and uphold the pure teachings of my Guru, Karmapa, the Lord of Dharma. Thereby may the development of my own and others' understanding be brought to complete maturity. May I, in each and every one of my existences, be like splendid Vajrapani, unerring in everything related to the quintessence of the subtle form, speech and mind.

    May I always be a fitting vessel for the study of, and realisation through insight of all aspects of liberation of the subtle form, speech and mind. May I never be separate from them in all my existences, even for an instant, just as the body is never separate from its shadow. May I achieve the felicity of the five joys. May I be able to complete all my projects, just as planned, through learning a vast panorama of activities which cultivate the two accumulations. May I never be lazy even for a moment in being an instrument of my guru's activity. May I achieve his works through the four modes of peaceful, increasing, powerful and wrathful activity. May whatever actions I perform through my three doors carry my guru's instructions to completion. May what I achieve through the nine modes of service be pleasing to him. May whatever virtuous, unvirtuous or neutral action I perform be something which is pleasing for him. May I never for an instant do something which is displeasing for him. May I be the instrument of the principal activity of my Guru and great master of Dharma. May I become the inheritor of the teachings of my Guru. May I become able to quell all sickness, strife and famine throughout the ten directions. May I truly actualise the Mahamudra at the clear light stage of death. May there be no intermediate bardo manifestations but integration into the mandala of glorious Vajrasattva.

    Abiding in that state, may I elevate all beings to the state of great Vajradhara through the mighty play of the Vajrayana. In brief, may I become like my guru, the profound master of Dharma, one through whom there is liberation when seen, when heard, when called to mind and when touched. May I ever be mindful, in the depth of my hear, of the absolute certainty in death. May I enter the blessing of Mikyo Gawa through complete authentic renunciation born of total weariness with Samsara and the growth of natural faith and devotion. May there never be, either for myself or any other person, involvement with arrogance about oneself, condemnation of others and delight in others' weaknesses and downfalls. In all my existences, may I be nurtured and cared for by the best of all friends, the supremely caring holder of the Black Crown, the essence yidams glorious Dewacho and Chakrasamvara. May I, in each and every one of my existences, achieve the state never separate from guru Mikyö Dorjé, yidam Vajrayogini, Dharma protector Mahakala and so forth.

    Every being, without exception, has the Vajra mind, eternal and blissful.

    I dedicate the virtue (generated by this practice) to them, since it brings Buddhahood - immortality, through the union of skills and understanding and entry into changelessness through the inner path."

    SARVA MANGALAM

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

    It is a Kagyu version of Vajradhara and when done this way, the Empowerments release Four Activities, and the Three Lights are the basis for Om Ah Hum, and this is how it starts to involve other deities. By referring to Svabhavikakaya, or Divine Androgyne, it is upgrading the nature of Vajrasattva from only a purifier into the vehicle for the practice of Gnosis (Jnana). This would be considered the beginning of tantra and is illustrated in the first Namasangiti mandala.
    Last edited by shaberon; 14th November 2019 at 18:59.

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

    The first human in Vajradhara Guru Yoga is Tilopa, who received Mahamudra directly from Vajradhara. It means Great Seal, although it may be seen as more of a portal. It is the direct method. This Guru Yoga is the groundwork. It is best to get an empowerment. Most of the centers don't have gurus, but they have people with some empowerments or maybe a retreat. Since there are not very many centers, one could become much better grounded for it, than someone in a walk-in condition. Tilopa gave a traditional Mahamudra catechism to Naropa, from whom the line proceeded. Here is Tilopa's catechism:

    Thus have I heard:

    Homage to the Eighty Four Mahasiddhas!
    Homage to Mahamudra!
    Homage to the Vajra Dakini!

    Mahamudra cannot be taught. But most intelligent Naropa,
    Since you have undergone rigorous austerity,
    With forbearance in suffering and with devotion to your Guru,
    Blessed One, take this secret instruction to heart.

    Is space anywhere supported? Upon what does it rest?
    Like space, Mahamudra is dependant upon nothing;
    Relax and settle in the continuum of unalloyed purity,
    And, your bonds loosening, release is certain.

    Gazing intently into the empty sky, vision ceases;
    Likewise, when mind gazes into mind itself,
    The train of discursive and conceptual thought ends
    And supreme enlightenment is gained.

    Like the morning mist that dissolves into thin air,
    Going nowhere but ceasing to be,
    Waves of conceptualization, all the mind's creation, dissolve,
    When you behold your mind's true nature.

    Pure space has neither colour nor shape
    And it cannot be stained either black or white;
    So also, mind's essence is beyond both colour and shape
    And it cannot be sullied by black or white deeds.

    The darkness of a thousand aeons is powerless
    To dim the crystal clarity of the sun's heart;
    And likewise, aeons of samsara have no power
    To veil the clear light of the mind's essence.

    Although space has been designated "empty",
    In reality it is inexpressible;
    Although the nature of mind is called "clear light",
    Its every ascription is baseless verbal fiction.

    The mind's original nature is like space;
    It pervades and embraces all things under the sun.
    Be still and stay relaxed in genuine ease,
    Be quiet and let sound reverberate as an echo,
    Keep your mind silent and watch the ending of all worlds.

    The body is essentially empty like the stem of a reed,
    And the mind, like pure space, utterly transcends
    the world of thought:
    Relax into your intrinsic nature with neither abandon nor control -
    Mind with no objective is Mahamudra -
    And, with practice perfected, supreme enlightenment is gained.

    The clear light of Mahamudra cannot be revealed
    By the canonical scriptures or metaphysical treatises
    Of the Mantravada, the Paramitas or the Tripitaka;
    The clear light is veiled by concepts and ideals.

    By harbouring rigid precepts the true samaya is impaired,
    But with cessation of mental activity all fixed notions subside;
    When the swell of the ocean is at one with its peaceful depths,
    When mind never strays from indeterminate, non-conceptual truth,
    The unbroken samaya is a lamp lit in spiritual darkness.

    Free of intellectual conceits, disavowing dogmatic principles,
    The truth of every school and scripture is revealed.
    Absorbed in Mahamudra, you are free from the prison of samsara;
    Poised in Mahamudra, guilt and negativity are consumed;
    And as master of Mahamudra you are the light of the Doctrine.

    The fool in his ignorance, disdaining Mahamudra,
    Knows nothing but struggle in the flood of samsara.
    Have compassion for those who suffer constant anxiety!
    Sick of unrelenting pain and desiring release, adhere to a master,
    For when his blessing touches your heart, the mind is liberated.

    KYE HO! Listen with joy!
    Investment in samsara is futile; it is the cause of every anxiety.
    Since worldly involvement is pointless, seek the heart of reality!

    In the transcending of mind's dualities is Supreme vision;
    In a still and silent mind is Supreme Meditation;
    In spontaneity is Supreme Activity;
    And when all hopes and fears have died, the Goal is reached.

    Beyond all mental images the mind is naturally clear:
    Follow no path to follow the path of the Buddhas;
    Employ no technique to gain supreme enlightenment.

    KYE MA! Listen with sympathy!
    With insight into your sorry worldly predicament,
    Realising that nothing can last, that all is as dreamlike illusion,
    Meaningless illusion provoking frustration and boredom,
    Turn around and abandon your mundane pursuits.

    Cut away involvement with your homeland and friends
    And meditate alone in a forest or mountain retreat;
    Exist there in a state of non-meditation
    And attaining no-attainment, you attain Mahamudra.

    A tree spreads its branches and puts forth leaves,
    But when its root is cut its foliage withers;
    So too, when the root of the mind is severed,
    The branches of the tree of samsara die

    A single lamp dispels the darkness of a thousand aeons;
    Likewise, a single flash of the mind's clear light
    Erases aeons of karmic conditioning and spiritual blindness.

    KYE HO! Listen with joy!
    The truth beyond mind cannot be grasped by any faculty of mind;
    The meaning of non-action cannot be understood in compulsive activity;
    To realise the meaning of non-action and beyond mind,
    Cut the mind at its root and rest in naked awareness.

    Allow the muddy waters of mental activity to clear;
    Refrain from both positive and negative projection -
    leave appearances alone:
    The phenomenal world, without addition or subtraction, is Mahamudra.

    The unborn omnipresent base dissolves your impulsions and delusions:
    Do not be conceited or calculating but rest in the unborn essence
    And let all conceptions of yourself and the universe melt away.

    The highest vision opens every gate;
    The highest meditation plumbs the infinite depths;
    The highest activity is ungoverned yet decisive;
    And the highest goal is ordinary being devoid of hope and fear.

    At first your karma is like a river falling through a gorge;
    In mid-course it flows like a gently meandering River Ganga;
    And finally, as a river becomes one with the ocean,
    It ends in consummation like the meeting of mother and son.

    If the mind is dull and you are unable to practice these instructions,
    Retaining essential breath and expelling the sap of awareness,
    Practising fixed gazes - methods of focussing the mind,
    Discipline yourself until the state of total awareness abides.

    When serving a karmamudra, the pure awareness
    of bliss and emptiness will arise:
    Composed in a blessed union of insight and means,
    Slowly send down, retain and draw back up the bodhichitta,
    And conducting it to the source, saturate the entire body.
    But only if lust and attachment are absent will that awareness arise.

    Then gaining long-life and eternal youth, waxing like the moon,
    Radiant and clear, with the strength of a lion,
    You will quickly gain mundane power and supreme enlightenment.

    May this pith instruction in Mahamudra
    Remain in the hearts of fortunate beings.
    Last edited by shaberon; 9th June 2018 at 16:09.

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

    The Preliminaries are usually trained in stages. First recite Heart Sutra, take refuge, and just do shamatha. Once that is working, add Vajrasattva purification. When that is comfortable, add Guru Yoga. I added a link for Nalanda's Heart Sutra.

    I can only guide this from the way I know it, which proceeds from Mahamudra which is direct. Everything else gets more complex. So Kalachakra is not really something I know. Jonang is unique for carrying the Dro lineage. All the rest are Rwa. This system has expanded to China, Mongolia, Siberia, and Russia. However there are Kagyu centers in many countries. Most of them are probably not big enough to have Kalachakra. They might have Chakrasamvara like in Nepal. Mahamudra is the key.

    Anonymous:

    Vajradhara

    The Primordial Buddha of Indestructible Blue Light

    I am Vajradhara who grasps the balance of the worlds
    I am the principle of judgment,
    of order, of organization in the universe
    My music is the rising and setting of the sun,
    the music of the spheres,
    the sound of the judge's gavel and the executioner's sword
    I maintain things as they should be
    I am the essence of the Law.

    I am the primordial buddha for those
    Who value the celestial order
    Who follow the institutions and the pathways trod by the founders
    Who obey the teachings as they have been handed down
    I am the origin of the universe for monks and nuns
    And those who walk the sure and slow pathways to the heavens
    I ease their way, and treat them fairly
    I protect them from the forces of chaos and disorder.

    For those on the fast path,
    I am the gatekeeper to the Void
    I hold the keys which open the bright mandalas
    The labyrinths of minds,
    both personal and universal
    Through my bhairavas,
    I work with karma, and concentration, and insight
    Through my bhairavis,
    I work with emanation, and manifestation, and creativity
    I direct the traffic on the roads of spirit.

    I am the appeals court judge of Karma
    When guilt and innocence are clouded,
    I enter
    I hold high the vajra,
    and the lightning of truth shoots forth
    All confusion is clarified in the brilliance of divine lightning
    My emanations guide the souls to their appropriate fates.

    In initiations, I guide the novices to the right paths
    For their personalities, desires, and past deeds
    I keep them from harm,
    until they are ready to fight
    The fight of their lives,
    against their own darker emotions.

    Then I give an ally,
    who looks at first like the enemy
    A bhairava in wrathful form,
    who looks like an attacker
    But is really a defender
    The novice will learn the narrow path of the spirit
    And how to tell reality from illusion.
    His earthly guru will teach morality,
    philosophy, and concentration
    His bhairava will lead him inwards,
    walking with him
    On the road to the Great Emptiness.

    Earthly teachers give exercises,
    which demonstrate the illusory nature of all things
    Bhairavas teach directly,
    by dissolving name and form
    Traditions and lineages teach their favorite deities and mantras
    My emanations strip off personalities
    Like peeling a fruit.

    I am the Buddha of beginnings and endings
    I greet the novice,
    and set him on his path
    And I bid him farewell as he steps into Emptiness
    The great vajra balances the worlds
    and the weight of Justice is upon my shoulders.

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

    The Tibetan material follows closely to the Sanskrit but there are some differences. Usually, the explanation is that by taking refuge in the Sangha, it means with the Buddhist community. However, Newar Buddhism specifically states that Sangha is the Eight Bodhisattvas: Manjushri, Avalokiteshvara, Vajrapani, Maitreya, Kshtiigarbha, Akashagarbha, Sarvanivaranavishkambhin, and Samantabadhra. As close companions of the Buddha, perhaps they did become the Nirmanakaya -- those who choose to remain connected to the earth plane after death.

    Tibetan consistently uses the term Clear Light. Sanskrit is not so. Prabhasvara is the original; just meaning luminosity, or the adjective, luminous. In tantra, the world arises from Prabhasvara. Tibetan translates the term prabha as light. So the main Kalachakra commentary, Vimala Prabha, is "Stainless Light". Prabhasvara is not two words or a compound in the original. From bha, or abha, light, Prabha emphasizes fineness or purity. Vara, if I am correct, implies "lordliness", as the esoteric explanation for Avalokites-vara, "lordliness which is seen". More as an adjective, than as a noun, Isvara. So as a key concept of Tantra, Prabhasvara is something like "pure royal light" in one word.

    prakṛtiś cittasya prabhāsvarā: The nature of mind is luminous. So it's used most frequently as an adjective.

    prabhāsvaram idaṃ cittaṃ prakṛtyāgantavo malāḥ | teṣām apāye sarvārthaṃ taj jyotir avinaśvaram ||

    This mind is luminous by nature; the impurities are adventitious. Upon their disappearance, everything is that imperishable light. In these phrases, luminous nature is equivalent to jyotir, light. This is the basis of Cittamara or the Exoteric view.

    Candrakirti says:

    prabhāsvaram paramārtha-satyam: Luminosity is ultimate truth. Here we find Paramartha and Sat which have esoteric meanings.

    Nagarjuna says:

    hetuḥ prabhāsvaraṃ tasya sarva-śūnyaṃ prabhāsvaram:

    Its [the world’s] cause is luminosity (prabhāsvara); luminosity is the universal void (sarva-śūnya). This is Prasangika or Middle Way of the Gelugs.

    In the Ratnagotra Vibhaga:

    na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ | na vyayo na sthitiś citta-prakṛter vyoma-dhātuvat || cittasya yāsau prakṛtiḥ prabhāsvarā na jātu sā dyaur iva yāti vikriyām |:

    The nature of mind, like the space element, has no cause, nor condition, nor coming together [of causes and conditions], no arising, no perishing, no remaining. This nature of mind is luminous; like space, it never undergoes change. Here in the Ratnagotra-vibhāga, like elsewhere, the canonical texts consistently say that prabhāsvara is the nature (prakṛti) of mind (citta), not mind per se. This refers to the true nature (dharmatā) mind, not any other mind.

    yat prabhāsvarodbhavaṃ vijñānaṃ tad eva cittaṃ mana iti | tan-mūlāḥ sarva-dharmāḥ saṃkleśa-vyavadānātmakāḥ | tataḥ kalpanā-dvayaṃ bhavaty ātmā paraś ceti | tad vijñānaṃ vāyu-vāhanam |:

    The very consciousness that is arisen from luminosity is mind (citta), thought (manas). All dharmas, having the nature of defilement and purification, have that [luminosity] as their root. From that [luminosity] come the two [false] conceptions, self and other. That consciousness has wind as its vehicle. As the last sentence indicates, the mind that arises from prabhāsvara always has a subtle wind (vāyu) as its vehicle or mount.

    About the subtle winds, Tsonkhapa says: “Until you gain control over the horse-like winds, the mount of the mind, you will not gain control over the rider-like mind.”

    Then with reference to Mahamudra, H. H. Dalai Lama says: “Tsongkapa has mentioned that the inanimate environment and the animate beings within it are all the play or emanation of subtlest consciousness and subtlest energy-wind—in other words, simultaneously arising primordial clear light mind and the subtlest level of energy-wind upon which it rides. In other words, when the subtlest energy-wind causes movement from the sphere of clear light, the coarser levels of mind that emerge, from the three most subtle, conceptual appearance-making minds onwards, produce the appearances of all phenomena of the environment This is the Buddhist explanation for what is called the creator in other traditions.”

    The Secret Doctrine gives the One Existence a similar term: Prabhavapyaya. Prabhava, "origin", Apyaya, "dissolution". HPB gives its second stage as Svabhava. Prabhava is also the first year of Jupiter's cycle. Also, related to or of Vishnu. Those are origins. Prabhavapyaya is the point of origin and return. Its second stage, Svabhava, is realized in the Svabhavikakaya, which, as seen in the meditation, is the gate to Mahamudra. In alluding to "Nepalese Svabhavikas", HPB and the Masters were referring to this practice. Svabhava is then the essence of emptiness, realizable by developing Prabhasvara.

    Although these terms appear very similar, they are not the same. Prabhavapyaya is Parabrahmic; whereas Prabhasvara is, so to say, its offspring in manifestation. The way in which it may be experienced. So with meditation, you consciously gain control of the creator. That is the development of Prabhasvara. In which case we may replace instances of Clear Light with Prabhasvara.

    Shamatha then is the technique of generating Prabhasvara, which is fully and directly experienced at the highest stages of the Path.

    There is a full form of the lineage in Guru Yoga; it's really huge. If one does not really have the connection, it might be more appropriate to remove the lineage from the short form of the supplication and leave what remains:

    "Great Vajradhara, Master of the profound path of Mahamudra, Incomparable protector of beings, I supplicate you, the Kagyü Guru; grant your blessings so that I will follow your example."

    In which case you would also leave out "Karmapa Chenno". Other schools would do it all differently; they may have Mahamudra, but here, we are sticking with the original.
    Last edited by shaberon; 17th June 2018 at 18:52.

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

    The Puranas are a certain style or variety of literature.

    A Mahapurana must satisfy the 5 characteristics (pancha lakshana):

    * Description of the original creation of the universe (sarga)

    * Description of the periodic process of creation and resurrection (pratisaryga)

    * Description of the different periods (manvantara),

    * The stories of the solar dynasty (surya vamsha) and the lunar dynasty (chandra vamsha)

    * The royal genealogies (vamshanucharita)

    From the esoteric point of view, the puranas are rather allegorical representations of sections of the Yoga path as in the Matsya-Purana, which secured the transmission of the inner doctrine.

    Buddhism only has one, the Swayambhu Purana of the Newars and Sakyas. Because it is not widely published, we commonly refer to Vishnu Purana instead.

    As Vishnu manifests through Brahma, it cannot do so without extending seven principles. These principles form centers of logoic force or the Dhyan Chohans. Essentially, these are like a chakra set of the One Self on the Formless plane. They are completely mental, like antennae that allow the mind to "tune in" to various degrees (or planes) of matter, from homogeneity to physical details. The principles are:

    Mahapurusha or Paramatman: Great or Infinite Spirit

    Atman or Purvaja: the Spirit in Nature, "prior to creation" in non-time; an individual perception of the infinite spirit.

    Indriyatman or Hrishikesa: Intellectual Soul or the Knower of the Senses, Five Elements.

    Bhutatman: Life Soul; the phenomenal self subject to transmigrations. In the Maitri Upanishad, Time (Kala), Death (Yama) and Life (Prana) are identical, Time is one chief manifestation of Parabrahm, there are two forms of Parabrahm, Time and Non-time (that existed before the sun came into existence and is indivisible); from the former that is divisible, all creatures are born: Time ripens and dissolves all beings in the great self, but he who knows into what Time itself dissolved is the knower of the Veda.

    Kshetrajna: Embodied Soul or the Universe of Spirit and Matter; Ego or the reincarnating principle. Reflects into Hridaya Vasthu or esoteric heart center.

    Bhrantidarsanatah: False Perception or Maya. The highest intelligence does not "see" Parabrahm, but only its Veil, which is root matter or Mulaprakriti. The root of duality.

    Viswabhavana: interaction with mundane matter.


    Atman uses Indriyatman to experience Time, Life, and Death. The only "appearance" of Parabrahm is blind, immutable law in Time. The Aswins have the power to adjust life and improve the experience. Reducing the transmigrations of the phenomenal self; cultivating Prabhasvara, by health and wisdom.
    Last edited by shaberon; 29th June 2018 at 12:42.

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

    The Great Seal

    The first half of what makes Mahamudra work is that it contains all prior dharmas. Every grain of truth that can be gleaned from the background or outer path, not just of this system itself, but the whole continuous stream of practice from Samkhya through Raja Yoga and Shiva Tantra, into all the levels and understandings of Buddhism, go into the seal. All of it.

    We know metaphysically that Vajradhara is not a He or an I because it is Prabhavapyaya, or the Point of Origin and Return, which is perhaps the most precise and mathematical term for it.

    The Great Seal is like an hourglass. All of the Right Knowledge from the earlier ingredients is piled on top, and the Great Seal is the bottleneck. So it stays sealed until our practice opens it. And this is why the Outer Path is very comprehensive; we can't, really, just fling out pamphlets of Vajradhara Guru Yoga and leave it at that. Also, we are not, specifically, making everything Tibetan; there are a few good reasons to have started back-engineering the material towards the original Sanskrit. Nepal is the only place with a Buddhist Purana, which ties it to Indic culture.

    Years ago, there was great concern for Tibet and its cultural destruction; however, they seem to have pulled through. Only much more recently, ca. 1995, did the Newar system receive similar care. And so to us, this is very new. It is rather closely tied to Kagyu and Sakya, as these are influential across the Nepali-Tibetan border. The more well-known Gelug are mostly in the interior of Tibet, Jonang being an extension towards Sichuan. And so the distinctions between this, relatively esoteric, and the now, relatively exoteric, Kagyu system may be examined.

    One of the noteworthy things is pure survival. Buddhists are a minority in Nepal. They don't have the large school system of Tibet. Their system has survived primarily by being very involved with social rituals--holidays, birth, coming of age, marriage, funeral, etc. So yes, while monasteries and retreats have their purposes, so does householder; so does warrior for that matter.

    Newar is a form of Vajrayana. They take refuge in the Sangha of Bodhisattvas. Some recent groups involved with the general preservation and restoration process, with a few practice notes:

    Nagarjuna Institute of Exact Methods: http://www.nagarjunainstitute.com/

    Margakrama (Lamrim)
    Purvagata Charya (Ngondro or Common Preliminaries)
    Avalokiteshvara Sadhana (Gelug Guru Yoga)
    Bodhichitta Bhavana
    Nirvikalpa Samadhi

    Lotus Research Center: http://lrcnepal.org.np/

    Traditional Nepalese Buddhist Association: http://ntba.org.np/

    Saptavidhanuttara Meditation
    Acala Abhiseka
    Trisamadhi Yoga
    Chakrasamvara - Varjravarahi Abhiseka
    Candali Yoga
    Six-Syllable Avalokiteshvara Abhiseka

    Because Shingon also has Mahamudra, that would be a Japanese version of the same system, but I don't know it. The "system of Avalokiteshvara" is sort of the larger, more visible system of Buddhism, it's "prior knowledge" that goes into the seal. Chakrasamvara is related "prior knowledge". As with Kalachakra, the rest of Newar is just coming out, so these lie in the future for most of us; but we may look at what's available.
    Last edited by shaberon; 17th June 2018 at 18:55.

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

    Newars

    The Swayambhu temple or caitya is surrounded by five temples of the elements. The basic four are accessible and are sites for rituals. The Akasha, Space, or Ether shrine, Shantipura, is a secret location used only once a month by Vajracharyas; its deity is Akshobya or Chakrasamvara. So this is the system of Pancha Buddha or five Buddhas; their female reflexes being Pancha Rakshas. They believe that five Nakshatras or Lunar Mansions have an evil influence.

    The Pancha Raksha Mandala places Mahapratisara in the middle, ringed by the other four Rakshas, the eight Bodhisattvas, the nine Navagraha or planets, and ten lokapalas or dharma protectors of ten directions (usually wrathful). The Rakshas are protector goddesses of the first five Buddhist texts and mantras: Maha Pratisara, from the "Vairochana Net of Illusion" arose as the chief of the Five Protectors; Maha Mayuri, Maha Sahasrapramardana, Maha Mantramanudharin, and Maha Sitavati.

    Maha Pratisara guides the growth of one's wisdom lights. When the lights become absolutely clear and transparent, and the adept is able to maintain a stable condition, the adept’s lights will merge with the compassionate buddhas’ light that encompasses the Dharmakaya Tathagatas of the ten directions. It is like the lights of two mirrors that reflect off one another. The lights from the adept’s heart interact and interconnect with the buddhas’ light in such a subtle and intimate way that no outsider can possibly perceive or understand it. The union of these two forms of light is supremely pure and sublime, and when one abides in this state of union, this constitutes the Clear Light Yoga.

    Namasangiti is their daily recital. Its pith is that Manjushri embodies all knowledge. It is an advaya or non-dual tantra like Kalachakra. It is very brief yet summarizes all the Buddha's teaching. The full title is Manjushrijnanasattvasya-Paramartha-Namasamgit.

    They also recite Bhadracarya Pranidhana (part of the Avatamsaka Sutra or Arborescent Array). Similar to Seven Limb Practice.

    They use nine Mahayana texts, Navadharma or Navagraha: Prajñaparamita, Saddharmapundarika, Lalitavistara, Subvarnaprabhasa, Lamkavatara, Dashabhumika, Gandhavyuha, Samadhiraja, Guhyasamaja Tantra.

    Adikarmika Bodhisattva is the path of householder bodhisattva. It was received from Atisha by Anupamavajra. Note that in Lamrim, monks are forbidden from tantric practice. Most Tibetans do not do Vajrayana; most of the Nepalis do.

    There are multiple versions of the Swayambhu Purana (mostly Newari and Tibetan), three of these being primary or closer to original issue. All of them are presented as Buddha speaking to Maitreya. It is not presented as a Mahapurana, as the "great" Indian ones, but as a Sthalapurana, or the explanation of a sacred site, similar to a Mahatmya.

    Vipawsi or the first Buddha planted a seed which produced a lotus in the ancient lake; upon this, a dharmadhatu of crystal (sphatikamaya) and light formed of its own accord. This is the home of the Jinas and the Five Buddha families and so on; it emits white, yellow, red, blue, and green consequentially. This is what Manjushri saw and responded to as Manjudeva.

    Pracandadeva, king of Gaudha, abdicated and became a Vajrayana at Kathmandu called Santisri or Santikara, and began the protection of Swayambhu in anticipation of the Kali Yug. Throughout the story, the Buddhas themselves become merely spokespeople for the Swayambhu. The use of eight shrines called Passionless Ones, for the Bodhisattvas, is said to gain entrance to the realm of Shiva.

    According to the Nepala Mahatmya, a kunda or well in the ground nearby is considered the place where Parvati's yoni fell when she was being strewn around. The related deity Khaganana is described as the universal mother or Eka Mata, mother of all the worlds, the Tathagathas, etc. She assumes for all people, all forms, whether Shiva, Vishnu, and so on, and she is Prajnaparamita (represented by Dakinis). So she is Vach Viraj or the female aspect of the One. From this well sprouted the Lotus Flower that held the Dharmadhatu. Much as in Yoginitantra, observance of the female begins to overtake that of the male. In most Newar tantra the goddess becomes known as Guhyeshvari.

    Resultingly, Yogatantra is exoteric, whereas Yoginitantra is more secretive, requiring higher abhiseka or initiation. Although the main chaitya and its surroundings are the place of a type of Vajradhara mandala with Pancha Buddha or Five Buddhas, at the higher initiations, this moves a wrathful form of Akshobya to the center as Chakrasamvara with a Vajrayogini. Yoginitantra occupies the secret Akasha shrine.

    They translate the empowerments as:

    Kalasabhiseka (Vase empowerment)
    Guhyabhiseka (Secret empowerment)
    Prajnabhiseka (Wisdom empowerment), and
    Sabdabhiseka (Word empowerment).

    Sleep in a lion's posture after Deity Yoga.

    They say that Mahamudra is the practice of rising in the Bodhisattva levels. Also that Swayambhu radiated Prabhasvara. Buddha was a form of Vajradhara when teaching tantra. Vajradhara's consort is Prajnaparamita. Vajradhara and Vajrasattva are both Adi Buddha, as is Manjushri. Vairocana is the Svabhavikakaya. Vipawsi said the Swayambhu would emerge from Akanistha Bhuvan (ecstasy).

    Compared to the seven cities of India, Kathmandu appears to be the whole body or system in one place. Compared to the layers of Tibetan Buddhism, Newar is just Vajrayana. I'm not finding major discrepancy compared to Kagyu, whereas, Kagyu reveres Adi Buddha. This being in a place where the female or mother aspect is constantly celebrated exoterically, as well as being the secret of higher initiations.
    Last edited by shaberon; 5th February 2018 at 04:16.

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

    One form of Bhadracarya Pranidhana (part of the Avatamsaka Sutra or Arborescent Array):


    The King of Prayers
    In Sanskrit: samantabhadracarya pranidhana

    Thus have I heard:

    I bow down to the youthful Arya Manjushri.

    You lions among humans,
    Gone to freedom in the present, past and future
    In the worlds of ten directions,
    To all of you, with body, speech and sincere mind I bow down.

    With the energy of aspiration for the bodhisattva way,
    With a sense of deep respect,
    And with as many bodies as atoms of the world,
    To all you Buddhas visualized as real, I bow down.

    On every atom are Buddhas numberless as atoms,
    Each amidst a host of bodhisattvas,
    And I am confident the sphere of all phenomena
    Is entirely filled with Buddhas in this way.

    With infinite oceans of praise for you,
    And oceans of sound from the aspects of my voice,
    I sing the breathtaking excellence of Buddhas,
    And celebrate all of you Gone to Bliss.

    Beautiful flowers and regal garlands,
    Sweet music, scented oils and parasols,
    Sparkling lights and sublime incense,
    I offer to you Victorious Ones.

    Fine dress and fragrant perfumes,
    Sandalwood powder heaped high as Mount Meru,
    All wondrous offerings in spectacular array,
    I offer to you Victorious Ones.

    With transcendent offerings peerless and vast,
    With profound admiration for all the Buddhas,
    With strength of conviction in the bodhisattva way,
    I offer and bow down to all Victorious Ones.

    Every harmful action I have done
    With my body, speech and mind
    Overwhelmed by attachment, anger and confusion,
    All these I openly lay bare before you.

    I lift up my heart and rejoice in all positive potential
    Of the Buddhas and bodhisattvas in ten directions,
    Of solitary realizers, hearers still training and those beyond,
    And of all ordinary beings.

    You who are the bright lights of worlds in ten directions,
    Who have attained a Buddha's omniscience through the stages of awakening,
    All you who are my guides,
    Please turn the supreme wheel of Dharma.

    With palms together I earnestly request:
    You who may actualize parinirvana,
    Please stay with us for eons numberless as atoms of the world,
    For the happiness and well-being of all wanderers in samsara.

    Whatever slight positive potential I may have created,
    By paying homage, offering, and acknowledging my faults,
    Rejoicing, and requesting that the Buddhas stay and teach,
    I now dedicate all this for full awakening.

    May you Buddhas now living in the worlds of ten directions,
    And all you gone to freedom in the past, accept my offerings.
    May those not yet arisen quickly perfect their minds,
    Awakening as fully enlightened ones.

    May all worlds in ten directions,
    Be entirely pure and vast.
    May they be filled with bodhisattvas
    Surrounding Buddhas gathered beneath a bodhi tree.

    May as many beings as exist in ten directions
    Be always well and happy.
    May all samsaric beings live in accord with the Dharma,
    And may their every Dharma wish be fulfilled.

    Remembering my past lives in all varieties of existence,
    May I practice the bodhisattva way,
    And thus, in each cycle of death, migration and birth,
    May I always abandon the householder's life.

    Then, following in the footsteps of all the Buddhas,
    And perfecting the practice of a bodhisattva,
    May I always act without error or compromise,
    With ethical discipline faultless and pure.

    May I teach the Dharma in the language of gods,
    In every language of spirits and nagas,
    Of humans and of demons,
    And in the voice of every form of being.

    May I be gentle-minded, cultivating the six paramitas,
    And never forget bodhicitta.
    May I completely cleanse without omission
    Every negativity and all that obscures this awakening mind.

    May I traverse all my lives in the world,
    Free of karma, afflictions and interfering forces,
    Just as the lotus blossom is undisturbed by the water's wave,
    Just as the sun and moon move unhindered through the sky.

    May I ease the suffering in the lower realms
    And in the many directions and dimensions of the universe.
    May I guide all wanderers in samsara to the pure bliss of awakening
    And be of worldly benefit to them as well.

    May I practice constantly for eons to come,
    Perfecting the activities of awakening,
    Acting in harmony with the various dispositions of beings,
    Showing the ways of a bodhisattva.

    May I always have the friendship
    Of those whose path is like mine,
    And with body, words and also mind,
    May we practice together the same aspirations and activities.

    May I always meet a spiritual mentor
    And never displease that excellent friend,
    Who deeply wishes to help me
    And expertly teaches the bodhisattva way.

    May I always directly see the Buddhas,
    Masters encircled by bodhisattvas,
    And without pause or discouragement for eons to come,
    May I make extensive offerings to them.

    May I hold within me the Buddha's genuine Dharma,
    Illuminate everywhere the teachings that awaken,
    Embody the realizations of a bodhisattva,
    And practice ardently in all future eons.

    While circling through all states of existence,
    May I become an endless treasure of good qualities -
    Skillful means, wisdom, samadhi and liberating stabilizations-
    Gathering limitless pristine wisdom and positive potential.

    On one atom I shall see
    Buddha fields numberless as atoms,
    Inconceivable Buddhas among bodhisattvas in every field,
    Practicing the activities of awakening.

    Perceiving this in all directions,
    I dive into an ocean of Buddha fields,
    Each an ocean of three times Buddhas in the space of a wisp of hair.
    So I, too, will practice for an ocean of eons.

    Thus I am continually immersed in the speech of the Buddhas,
    Expression that reveals an ocean of qualities in one word,
    The completely pure eloquence of all the Buddhas,
    Communication suited to the varied tendencies of beings.

    With strength of understanding I plunge
    Into the infinite enlightened speech of the Dharma
    Of all Buddhas in three times gone to freedom,
    Who continually turn the wheel of Dharma methods.

    I shall experience in one moment
    Such vast activity of all future eons,
    And I will enter into all eons of the three times,
    In but a fraction of a second.

    In one instant I shall see all those awakened beings,
    Past, present and future lions among humans,
    And with the power of the illusion-like stabilization
    I will constantly engage in their inconceivable activity.

    I shall manifest upon one single atom
    The array of pure lands present, past and future.
    Likewise, I shall enter the array of pure Buddha fields
    In every direction without exception.

    I shall enter the very presence of all my guides,
    Those lights of this world who are yet to appear,
    Those sequentially turning the wheels of complete awakening,
    Those who reveal nirvana - final, perfect peace.

    May I achieve the power of swift, magical emanation,
    The power to lead to the great vehicle through every approach,
    The power of always beneficial activity,
    The power of love pervading all realms,

    The power of all surpassing positive potential,
    The power of supreme knowledge unobstructed by discrimination,
    And through the powers of wisdom, skillful means and samadhi,
    May I achieve the perfect power of awakening.

    Purifying the power of all contaminated actions,
    Crushing the power of disturbing emotions at their root,
    Defusing the power of interfering forces,
    I shall perfect the power of the bodhisattva practice.

    May I purify an ocean of worlds,
    May I free an ocean of beings,
    May I clearly see an ocean of Dharma,
    May I realize an ocean of pristine wisdom.

    May I purify an ocean of activities,
    May I fulfill an ocean of aspirations,
    May I make offerings to an ocean of Buddhas,
    May I practice without discouragement for an ocean of eons.

    To awaken fully through this bodhisattva way,
    I shall fulfill without exception
    All the diverse aspirations of the awakening practice
    Of all Buddhas gone to freedom in the three times everywhere.

    In order to practice exactly as the wise one
    Called Samantabhadra, 'All Embracing Good',
    The elder brother of the sons and daughters of the Buddhas,
    I completely dedicate all this goodness.

    Likewise may I dedicate
    Just as the skillful Samantabhadra,
    With pure body, speech and mind,
    Pure actions and pure Buddha fields.

    I shall give rise to the aspirations of Manjushri
    For this bodhisattva practice of all embracing good,
    To perfect these practices
    Without discouragement or pause in all future eons.

    May my pure activities be endless,
    My good qualities boundless,
    And through abiding in immeasurable activity,
    May I actualize infinite emanations.

    Limitless is the end of space,
    Likewise, limitless are living beings,
    Thus, limitless are karma and afflictions.
    May my aspiration's reach be limitless as well.

    One may offer to the Buddhas
    All wealth and adornments of infinite worlds in ten directions,
    And one may offer during eons numberless as atoms of the world
    Even the greatest happiness of gods and humans;

    But whoever hears this extraordinary aspiration,
    And longing for highest awakening
    Gives rise to faith just once,
    Creates far more precious positive potential.

    Those who make this heartfelt aspiration for the bodhisattva way
    Will be free of all lower rebirths,
    Free of harmful companions,
    And will quickly see Amitabha, Infinite Light.

    And even in this very human life,
    They will be nourished by happiness and have all conducive circumstances.
    Without waiting long,
    They will become like Samantabhadra himself.

    Those who give voice to this extraordinary aspiration
    Will quickly and completely purify
    The five boundless harmful actions
    Created under the power of ignorance.

    Blessed with supreme knowledge,
    Excellent body, family, attributes, and appearance,
    They will be invincible to vast interfering forces and misleading teachers,
    And all the three worlds will make offerings.

    Going quickly to the noble bodhi tree,
    And sitting there to benefit sentient beings,
    Subduing all interfering forces,
    They will fully awaken and turn the great wheel of Dharma

    Have no doubt that complete awakening
    Is the fully ripened result - comprehended only by a Buddha -
    Of holding in mind by teaching, reading or reciting
    This aspiration of the bodhisattva practice.

    In order to train just like
    The hero Manjushri who knows reality as it is
    And just like Samantabhadra as well,
    I completely dedicate all this goodness, just as they did.

    With that dedication which is praised as greatest
    By all the Buddhas gone to freedom in the three times,
    I, too, dedicate all my roots of goodness
    For the attainments of the bodhisattva practice.

    When the moment of my death arrives,
    By eliminating all obscurations
    And directly perceiving Amitabha,
    May I go immediately to Sukhavati, Pure Land of Great Joy.

    Having gone to Sukhavati,
    May I actualize the meaning of these aspirations,
    Fulfilling them all without exception,
    For the benefit of beings for as long as this world endures.

    Born from an extremely beautiful, superlative lotus
    In this joyful land, the Buddha's magnificent mandala,
    May I receive a prediction of my awakening
    Directly from the Buddha Amitabha.

    Having received a prediction there,
    May I create vast benefit
    For beings throughout the ten directions,
    With a billion emanations by the power of wisdom.

    Through even the small virtue I have accumulated
    By offering this prayer of the bodhisattva practice,
    May all the positive aspirations of beings
    Be fulfilled in an instant.

    Through creating limitless positive potential
    By dedicating this prayer of Samantabhadra's deeds,
    May all beings drowning in this torrent of suffering,
    Enter the presence of Amitabha.

    Through this king of aspirations, which is the greatest of the sublime,
    Helping infinite wanderers in samsara,
    Through the accomplishment of this scripture dazzling with Samantabhadra's practice,
    May suffering realms be utterly emptied of all beings.

    Thus, The Extraordinary Aspiration of the Practice of Samantabhadra, also known as The King of Prayers, from the Gandavyuha chapter of the Avatamsaka sutra (translated by Jinamitra, Surendrabodhi and Yeshes-sde circa 900c.e.), is complete.
    The Tibetan was compared with the Sanskrit and revised by lotsawa Vairocana.

    (In the apparent contradiction that this poem renounces householder life, Newars actually do have to become monks, for four days)

    The Namasangiti is many pages; Deer Park has it here in a weird zigzag form: www.deerparkcenter.org/media/pdf_folder/ChantNamesManjju.pdf

    And there is a Tibetan one: chanteloube.pagesperso-orange.fr/pdf/ktr/Namasangiti-Eng.pdf

    The second being Tibetan starts off "Holder of the Vajra" compared to the Indian "Vajradhara".
    Last edited by shaberon; 21st January 2018 at 09:07.

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

    Common Preliminaries are not really tantra, although, with initiation and strong practice, Guru Yoga could stem into the Generation Stage. Completion Stage is much different. Guru Yoga could be described as Yoga Tantra, with further practice becoming Anuttara Yoga Tantra.

    Transcendental Wisdom is actually increased by Mother Tantra.

    Methods of Merit that increase Bliss are the Father Tantra.

    So if wisdom is Purusha or the male aspect, and action uses Prakriti or the female aspect, then the tantras are classed as the opposite. Mother Tantra increases the Father itself, and Father Tantra increases the Mother.

    With practice, these systems then merge into Non-Dual or Advaya Tantra.

    The Father Tantra is the actual Generation Stage and its root is Guhyasamaja. The Mother or Completion Stage has its root as Chakrasamvara. Resultant Non-Dual Tantras are Kalachakra; Manjurshri Namasangiti; Mahamudra; Hevajra. This integrated result of all practice is quite similar to the result of Adwaita Shiva Tantra.

    It is not the Dzogchen method. The Second Translation group in Tibet is the branch deriving from Nalanda, so, Nyingma does things a little bit differently. In the late 20th century, there has been a great release of Buddhist material into the West, but some of the Ambassadors and modernized versions of texts were not viewed in a favorable light by the Karmapas. More recently they have attempted to curtail the watering-down, and be more serious about the traditional way. It doesn't seem like they're very excited about the "crazy wisdom" mindset. It's important to them to stick to the original, and, from what I have seen in comparing translations, is that the innovative ones that try to splice it into "modernity" don't carry the same quality as a good translation of a classic.

    I believe you can see pretty clearly the maneuver in Kathmandu that shows the esoteric degrees of the system. You can learn everything and take the path to a certain point by the guidance of a guru. That is, you can go through the Generation Stage, according to one's ability to benefit from Guru Yoga, and then according to how much Father Tantra is required to accomplish the Generation Stage. You can do all of that in a somewhat ordinary way. But when you reach Completion Stage it changes drastically. You enter the Shantipura to be initiated into Mother Tantra, and Akshobya moves to a different room in the meditation and all the scenery gets switched around.

    From the point of view of Mahamudra, it's all a question of how much Father and Mother Tantra you need in order to proceed with the Non-Dual Completion Stage. Although this has been my understanding, the idea that it is closely tied to the Swayambhu of Nepal is pretty new to me. And because I can't really do Completion Stage, it seems quite profound to have such a powerful location as a valid basis for importing new knowledge.

    Since the Completion Stage also has original teachings as Kalachakra and Namasangiti, then as far as I can tell, these are fully complimentary to Mahamudra. If taken in the Hevajra sense, it becomes the basis of all the Heruka deity systems of Tibet, which are many.

    We have found Kalachakra to involve three Wheels of Time and seems to be the original Kabbala. The Manjushri Namasangiti provides continuity from an ice age paradise to the current manifestation of Swayambhu. Mahamudra is perhaps the most direct practice to establish one's tantric continuity, and so those other two seem to fit it perfectly plus give logical additions.

    I believe it would be valid, for example, in the Bodhichitta stage, to replace Shantideva's excerpt with the Samantabhadra prayer. Another option, if one didn't want to use all the references to anger, is to use a different excerpt that deals with some other obscuration. That's just an early part, and I like it because it refers to Atman which gives it a little Shentong. I am not sure if Namasamgiti would go in Guru Yoga or how it's used. It is excellent to know about, but, from my point of view, if I don't have a conscious initiation into the Manjushri line, I lack that connection, so it may be inappropriate to use. It doesn't really count if it was always there in the background and I just figured it out.

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

    Mandala Cycle

    In the Theosophical terminology, Dhyan Chohans are centers of Logoic force caused by the principles of Vishnu. Vishnu means "pervades all space" and, during manifestation, the principles are it filling the descending spheres of finite Space. We have looked at these and found they range from Paramatman, Universal Supreme Spirit, down to Vishwabhavana, interaction with mundane matter.

    The Dhyani Buddhas are Tathagatas (Thusly-Gone Ones) or Pranidhana-natha (Lords of Unceasing Devotion) self-arising with those force centers or chakras. Aside from the question of there really being seven, at the beginning stage, the Dhyanis are grouped as Pancha Buddha or Five Buddhas or Jinas. In this sense, they are actually heads of Families. Dhyani Buddhas are mostly passive and don't really "do anything"; they simply are the Wisdom itself. Their Families have members of varying degrees of world-interaction, being the parts of the mind and subtle energy body.

    The Buddhist Deity Mandalas also use a notched square, same as Sri Yantra, but instead of the intricate geometry inside, they place Pancha Buddha. In this format, the center is for the element Akasha, Space, or Ether, and the sides are for each of the other four elements. East is up (frequently but not always).

    So giving the exoteric Family and Buddha for training purposes:

    Center, Blue, Akasha or Space, Sound: Buddha family, Vairochana

    East, White, Air or Vayu, Touch: Vajra family, Akshobya

    South, Yellow, Fire (Light), Tejas, Sight: Ratna or Jewel family, Ratnasambhava

    West, Red, Water or Apas, Taste: Padma or Lotus family, Amitabha

    North, Green, Earth or Prithivi, Smell: Karma family, Amogasiddhi

    When you get to Generation Stage and Father Tantra, Akshobya moves to the Middle Space and Vairochana goes to the East. The mandala also internalizes in the gross body as the psychological aggregates (Skandhas) and limbs. In practice, you start using the Eight Dissolutions of death, such as Earth slipping into Water, and so forth. Dissolving is the term used, which means the withdrawal of energy from gross forms and transfer to the subtle. This has the most detail on using the subtle winds. Creates an Illusory Body.

    At the Completion Stage and Mother Tantra, Akshobya becomes Wrathful. Now the mandala applies to the subtle energy body. This has the most detail on Bliss. Creates a Rainbow Body. Chakrasamvara, a widespread Mother Tantra, means "Everything Collected in a Wheel".

    For Yoga to become Anuttara Yoga, this is the addition of the consorts. Whereas the Buddhas transform obscurations of the rays in the mind, the consorts are the resulting purified element. The pairings are:

    Vairochana + Vajra Datvishvari , Akasha Datvishvari or White Tara (Sun + Sovereign Lady of Infinite Space)

    Akshobya + Buddhalochana (Unshakable Transcendental Wisdom + One with the Eye)

    Ratnasambhava + Mamaki (Jewel + Make Mine or owner of all selves)

    Amitabha + Pandaravasini (Infinite Light + White Robed One or Purity)

    Amoghasiddhi + Samayatara or Green Tara (Perfect Action + One Who Ferries Across)

    So we see that Vajradhara and Vajrasattva are from the Vajra Family of Akshobya. And these are how we do Guru Yoga. We would do a basic Guru Yoga, and then the Anuttara form would add consorts. Similarly, we would do the basic mandala and then add the consorts. It takes all this work, and then the Vajra Family can go to the Middle Space for Father Tantra or Guhyasamaja.

    In the Mother Tantra using Ghantaprada five-deity mandala, Akshobya as Chakrasamvara is united with Vajrayogini or Vajravarahi. Mother Tantra adds consorts, which is Anuttara Yoga, or the unsurpassable union, the highest level of practice.

    Vajradhara is considered the source of Guhyasamaja and Chakrasamvara as well. In Mahamudra, we're using him for Root Guru already. In the mandalas, we find Akshobya starting in the East (similar to Dawn), then he moves to the Center (Father), and finally he takes a Wrathful form (Mother).

    Mahamudra is not really an individual Tantra teaching and would tend towards Hevajra as the Non-Dual form. Hevajra's consort is Nairatmya or Maha Pratisara. In the Sakya Lamdre (lineage), Hevajra is considered non-Dual; Kagyu tends to view it as Mother; so they also have Kalachakra for Non-Dual. Hevajra uses Akshobya in the center; East is Amitabha + Pandara Vasini; South is Amoghasiddhi + Green Tara; West is Vairochana + Vajradhatvishvari; North is Ratnasambhava + Buddha Locani. So after practicing with the preliminary Five Buddha Families, they get moved around as the meditator accomplishes various goals.

    Mahamudra leads to the Six Yogas of Naropa as the intention of Completion Stage:

    Candali or Heat Yoga, bringing ultimate reality into the biological and neurological functions of the body, thereby purifying karma; Illusory Body, bringing it into the experiences of daily life; Dream Yoga, bringing lucidity and control into dream experience; Clear Light or Prabhasvara, the recognition of mind's innate lucidity, voidness and bliss; Intermediate State, bringing lucidity and control into the after-death and between-lives experience, and Transference, bringing control of consciousness at the moment it leaves the dying body.

    In pursuit of which, all Tantras are really non-dual, although Father and Mother lean towards particular developments. None of them should be attempted by the uninitiated, but this is their framework, without getting into the many variations. We will try to follow the direction of Guhyasamaja and Namasangiti tantras instead of the hundreds of minor trends, bearing in mind that ones like Chakrasamvara and Hevajra are closely related and help explain the unfolding from Five to Seven. Although there are many tantras, once you get the hang of the system, you can find that many of them use different names and appearances that mean the same thing as each other.
    Last edited by shaberon; 18th June 2018 at 07:18.

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

    Non-Dual Tantra

    Kalachakra appears to be its own kind of thing. Doesn't quite seem to use the Dhyanis in the familiar way. It uses Kalachakra Deity united with Vishvamata (or the All Mother or Maha Pratisara or Nairatmya). They mostly call her Vishvamata, but sometimes Kalichakra. So not only are Kala/Kali "Time", they also mean "Black". Kalachakra upholds the severed head of Brahma. This is not a threat against the Vedas; Brahma is the "entrance to Nirvana", so the tantra goes so far beyond the entrance, it is no longer an obstacle.

    Kalachakra and Vishvamata are on the 5th floor of a three-dimensional mandala. The male Complete Accomplishment on the Wheels of Time, merged with female Complete Bliss, she is understood as Non-Time. On these levels, the 4th floor would be the perfected Svabhavikakaya, so this goes beyond.

    The rest of it is much more intricate with around 720 figures, but that's the main part.

    According to H. H. Karmapa,

    "Reciting the Names of Manjushri belongs to the father tantra, which emphasizes skillful means, and within the six families of the father tantras― Akshobhya, Vairocana, Amoghasiddhi, Amitabha, Ratnasambhava, and Vajradhara―it belongs to the family of Vairocana. Within this family, there are two divisions: Mayajala (Net of Illusion) and Yamantaka, and this text belongs to the former. The root text of Mayajala is in sixty thousand verses, and one of its chapters is known as ”The Net of Samadhi”, within which we find “Reciting the Names of Manjushri”. Some Indian scholars say that this text belongs to the non-dual tantras, where means and wisdom are not separated, because that resembles the Kalachakra, which is categorized as a non-dual tantra."

    So Manjushri Namasangiti is the recital of a small Primer or Mnemonic. Yamantaka uses the Wrathful form of Manjushri as a Non-Dual Tantra of the Gelugs. So if you follow that school, H. H. Dalai Lama shows you Avalokiteshvara Guru Yoga, leading to Guhyasamaja, Chakrasamvara, and Yamantaka. There are variations, but that's basically the Gelug tradition.

    Mayajala or "Net of Illusion" is a separate division of the Buddha Family or Vairocana Family of Father Tantras, or, according to the Indians, it is Non-Dual. And so we just have a piece of a chapter of it. We wouldn't really recite Namasamgiti unless we were getting involved with the full practice. But Namasangiti is a special twelve-armed form of Manjushri to the Newars, an emanation of Vairocana.

    The full Namasangiti Tantra uses seven principal mandalas. In the first one, Manjushri takes 26 forms and is surrounded by 219 other figures. His Tibetan Retinue Deities are Drawachen, Drachenma, Da'od, and Nyewa'i Drachenma. So not only are there 60,000 verses in that one text, his tantra is also drawn from Manjushri Mulakalpa, Siddhaikavira, Krishna Yamari, and Vajrapanjara. According to SINI (Sarnath Nyingma), "The entire ground, path, and fruition of the Kalacakra Tantra can be found in the contents of the Manjushri Namasangiti. Spoken by the Buddha, these teachings originally were preserved in 100,000 chapters, though all that remains today are the sections collected by Manjushrimitra...These teachings hold wisdom as profound, but more esoteric than Prajnaparamita."

    Now this is taking a moment to settle in, because general information is just, Manjushri, oh, that's the guy with the sword that cuts through ignorance instantly. At this point, we've given him continuity back to the ice age, found that his practice contains the Kalachakra, and granted him huge importance to the Swayambhu and Newar tradition, which is kind of running on life support. I can't find his full system anywhere, but it is seven mandalas. The First Karmapa used Five Mandalas of Five Deities each.

    Generally, Prajnaparamita is found to be the most difficult subject most people can contend with. That is why the Heart Sutra from it is used early and regularly. And this forms almost the whole teaching of Sunyata Vada, voidness or Gelug school. The "esoteric" that we sift for, is something very refined, which is like an additional insight to that system. Otherwise, the teachings and esoteric meanings at that level are pretty much identical with what we have.
    Last edited by shaberon; 9th June 2018 at 17:18.

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

    In pulling through the tantra information, I bumped across "Six Buddha Families" and I kind of ignored it.

    HPB repeatedly said that the Five Dhyani Buddhas were an exoteric blind for the occult Seven Dhyani Buddhas. She also said that systems of six were "hiding" the seventh.

    I guessed at how that would work, and it does, and we can sort of blink past "Six Families" as obtained primarily from the commentator Candrakirti. He perhaps read Namasangiti exoterically where it does give Six Buddha Families. The tip comes from a single commentator named Smrti who repeatedly referred to seven mandalas.

    Namasangiti has thirteen chapters. Chapters 6-10 are basically the standards of Five Buddhas. A Tibetan translator, Bu-ston, combined 4 and 5 into one (Sixth Buddha) and gave it a White Manjugosha form. Chapter 3 adds a Vajrasattva Buddha Family. It's given the Manjushri name Arapacana. Its family is the Karma Family, removed from Amogasiddhi. Chapter 3 v. 2 grants Amoghasiddhi the Mahamudra Family. This is the "new" Family which expands from Five to Six Buddhas. Because Mahamudra is more of an attainment than a preliminary teaching, this expansion only comes from the progress of the practitioner. One should have made Vajrasattva Samaya from dedicated purification; only after that point can Vajrasattva begin as the Gnosis Body, which is exactly what is meant by calling Manjushri "Jnanakaya" in this tradition.

    At this point, we have Six Dhyani Buddhas, Six Families, their Manjushri name, and the form of wisdom:

    Vairochana, Tathagatha Family, Prajnajnanamurti, The Great Mandala of Vajradhatu
    Amoghasiddhi, Mahamudra Family, Arapacana, The Pure Dharmadhatu Wisdom
    Akshobya, Vajra Family, Duhkhaccheda, Mirror-like Wisdom
    Amitabha, Lotus Family, Vajratiksna, Discriminative Wisdom
    Ratnasambhava, Jewel Family, Vagishvara, Equality Wisdom
    Vajrasattva, Karma Family (retaining Mantra and Vidya), Jnanakaya, Perfect Action Wisdom

    Candrabhadrakirti used six Manjushri names from ch. 4 v. 3 for Six Buddha Families: Vajratiksna, Dukhaccheda, Prajnajnanamurti, Jnanakaya, Vagisvara, and Arapacana. And if we took the book literally, we would be done.

    Ch. 4 v. 1 states "accompanied by the Six Mantra Kings, belonging to the Master of Speech". So this Master of Speech is outside of the six. Dharmadhatu Vagisvara means "Speech Lord of the Dharmadhatu", which implies that the Vagishvara Dharmadhatu Mandala is additional to the six and brings it to seven. From there it is easy to find the Seventh Buddha, Vajradhara. Without getting a good "text twist" on Ch. 4 v. 1, this Master of Speech equivalency is invisible. This is not my idea, I'm grabbing notes from something put out by Motilal Banarsidass Publishing, "Chanting the Names of Manjushri". I can't scrape it from the Tibetan version at all, and the Indian, barely. It's really stealthy. But I think it's a very good guess.

    Elsewhere, Padmavajra wrote of increasing the five skandhas or aggregates by adding a jnana skandha and a dharmadhatu skandha. So that is the basis for two new forms of wisdom. Very similar to the Theosophical seven senses and seven principles. Outright identical to what Koothoomi said, although identifying them by their "coverings" or obscurations, whereas Padmavajra's terms sound more like the "kayas" or perfected bodies, uncovered and un-obscured. KH could have said "Quoting Padmavajra, the skandhas are...", but, more elegantly, he went through and identified them in the original Pali system, as stages of the Path, instead of as Fruit from practice. Out of all the somewhat impalpable things Theosophy said about Buddhism, this is extremely precise and definitive. Everything comes together when you can explain the Dhyani Buddha and its Skandha or obscuration, and its Wisdom which is its actual existence...or this Bodhi is this Dhyani.

    The Seven Mandalas of the system of Seven Dhyani Buddhas, with their original and Manjushri names; Manjushri has one name for his meaning, and another for his form.

    Mandala 1, Net of Illusion, Vajradhara, Manjugosha or Dharmadhatu-Vagishvara.

    Mandala 2, The Great Mandala of Vajradhatu, housing Vairochana (or Maha Vairocana as contrasted to the five-fold system), Namasangiti Manjushri or Prajnajnanamurti

    Mandala 3, The Pure Dharmadhatu Wisdom, housing Amoghasiddhi now of the Mahamudra Family, described by Dombiheruka as "accomplished the paramartha Mahamudra in the manner of nondiscursive thought". His Retinue includes Jalinikumara or Suryaprabha, Candraprabha, Kesini, Upakesini. Manjushri's name is Arapacana.

    Mandala 4, Mirror-Like Wisdom, housing Akshobya; Manjushri is Duhkhaccheda, Trailokyavijaya or Vajrahumkara or Vajrabhairava

    Mandala 5, Discriminating Wisdom, housing Amitabha; Manjushri is Vajratiksna, Vadisimha

    Mandala 6, Equality Wisdom, housing Ratnasambhava; Manjushri is Vagisvara, Vadiraj

    Mandala 7, Perfect Action Wisdom, housing Vajrasattva; Manjushri is Manjuvajra or Jnanakaya

    And, drawing from a standard Manjushri or Arapacana practice, they do in fact refer to seven wisdoms:

    1. Request, ¨Please grant great (extensive) wisdom, which has no resistance to understanding the meaning of Buddha´s extensive scriptures.¨ (Great extensive wisdom can memorize and understand many things quickly. It also knows the entire meaning of sutra and tantra and is able to see the conventional and ultimate natures of all universal phenomena without restriction.)
    2. Request, ¨Please inspire (bless) me to generate clear wisdom, which can understand the subtle and difficult points of the Dharma without confusion.¨ (Clear wisdom understands, for example, the detailed and subtle points of emptiness and dependent arising. Visualize: om ah ra pa tsa na dhih, as well as the Sanskrit vowels and consonants.)

    In that one you see the Manjushri mantra Om Arapacana Dhih.

    3. Request, ¨Please inspire (bless) me to generate quick wisdom, which quickly cuts off all ignorance, wrong conceptions, and doubt.¨ (Visualize: DHIH, as well as om ah hum.)
    4. Request, ¨Please inspire (bless) me to generate profound wisdom, which understands the meaning of the scriptures in a profound, limitless way.¨ (Visualize: Manjushri´s swords and texts.)
    5. Request, ¨Please inspire (bless) me to generate the wisdom of explaining or teaching the Dharma, which can perfectly explain the definite, correct understanding of all the words and meanings of the scriptures.¨ (Visualize: The Perfection of Wisdom texts.)
    6. Request, ¨Please inspire (bless) me to generate the wisdom of debate, which courageously refutes the damaging words that express wrong ideas and misconceptions.¨ (Visualize: wheels of swords.)
    7. Request, ¨Please inspire (bless) me to generate the wisdom of composition, which uses perfect grammar and words and has the meaning of clear wisdom that gives joy to the minds of all sentient beings.¨ (Visualize: The Perfection of Wisdom texts and wheels of swords.)

    So Seven Wisdoms is already established, which works with Seven Buddhas and seven skandhas. You have to twist an ancient text and bang around a few pieces of the exoteric Five Buddha system to make it fit, but, at this point, I'm completely confident that the Newar Manjushri Tantra is the occult Seven Buddha system.

    Edit: the translation with the interesting idea was done by Alex Wayman (now deceased). The Seven Mandalas were noted by Smrti Jnana Kirti (892-975), a Tanjur commentator, one of the first people to start the Second Translation period. His idea is also attached to art, as in a self-description of Dharmadhatu Vagisvara Mandala as being the first or seventh of seven.

    The Vimala Prabha (Stainless Light Kalachakra commentary) had already described Namasangiti as containing the Kalachakra. The current, abridged form of Kalachakra comes from Shamballa King Manjushri Kirti (first Kalki or king inhabiting Kalapa). Vimala Prabha was written by the next king, Pundarika.

    In that Namasangiti is a piece from the larger Guyhagarbha Tantra, or Glorious Web of Magical Illusion, The Secret Essence Definitive Nature Just As It Is, we may look at that. It's old enough to have a Vimalamitra commentary from the 8th century, although it is the last of the eighteen Mahayoga Tantras. It is the condensed essence of them all. You could reasonably say that the "massive" tantra cycle runs from Guhyasamaja, the Esoteric Community, to Guhyagarbha. Then Kalachakra kind of stands on its own.
    Last edited by shaberon; 9th June 2018 at 17:49.

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

    The early Kanjur compiler Bu-ston considered Namasangiti and Kalachakra to be Non-Dual. Tsonkhapa did not agree there was such a thing as Non-Dual and classed them as Mother Tantra. As such, Namasangiti remains unique for having a Yoga commentary and an Anuttara Yoga commentary.

    Bu-ston placed Mother Tantra in seven groups, using the Buddha or Jina emphasized:

    1. Desaka; all Buddhas equally. No correspondence in the six groups of Father Tantra.
    2. Heruka (Akshobya), including Samvara, Hevajra, Buddhakapala, Mahamaya
    3. Vairochana
    4. Vajraprabha (Ratnasambhava)
    5. Padmanartesvara (Amitabha)
    6. Paramasva (Amoghasiddhi)
    7. Vajradhara

    Since the Six Groups of Father Tantras is the same as 2-7, again, the difference is found thus. From leaving the Vajra Family of Akshobya in the common Five Buddhas, Vajradhara becomes a new head of a family, in a textually-established Six Buddhas. From that point, he splits into Causal Vajra and Fruition Vajra. From the point of view of the practitioner, the Causal form is Vajrasattva, and the Fruition form is Heruka or Vajradhara. The fruit moves to the beginning or top of the list, and Vajrasattva is left on 7.

    Tsonkhapa actually reflects this in his Collected Works. Anuttara Mother Tantra (particularly Chakrasamvara) may be six- or seven-fold. As seven-fold, Tsonkhapa classifies Dakinis in the families given by Bu-ston, and then says the list may be reduced by combining the cause and the fruit, or Vajrasattva with Heruka. So from an adept's point of view, you would truncate this system to six for moderate practitioners--i. e., Father Tantra/Generation Stage, and then drop it to five for novices--sub-Guru Yoga and/or prior to any tantric abhiseka.

    So, even if we throw away the Non-Dual category, we would still presume that at high levels of Mother Tantra, it would lead to Non-Duality on its own. And this advancement kind of goes in hand with, not really adding a Seventh Buddha, but revealing the Fruition Vajradhara whose Family is Desaka (Law) or All Buddhas.

    The question of it working with Seven Manjushri Mandalas definitely has the right approach applied by Mr. Wayman. Namasangiti has thirteen chapters, of which, the first three and the last three are not suited for mandala purposes. So Chapters 4-10 are. It's pretty clearly established that, textually, it gives Six Buddhas, and so Bu-ston merged 4 and 5 for a single mandala. The only real question would be if it is a valid move, to split them apart--and then you have Seven Chapters for Seven Mandalas.

    On this kind of detail, you bite into different original versions and translations, which also tinker with things like...an orphaned line that goes to the next chapter, or a comma break, and so with something this...subtle...it almost vanishes. Illusion's Net is Chapter Four. Alex Wayman's idea is that in Sloka 25, the Master of Speech is an additional entity compared to the Six Families. So we can examine two versions to see if Master of Speech is a distinct individual.

    From Tibetan:

    [Two Verses of Beholding the Six Buddha-Families]

    (23) Then the Vanquishing Master Surpassing All, Shakyamuni, the Able Sage,
    Beholding in detail the entire family of great hidden mantra:
    The family of holders of hidden mantras and of mantras of pure awareness,
    The family of the three,

    (24) The family of the world and beyond the world,
    The family, the great one, illuminating the world,
    (That) family supreme, of (mahamudra) the great seal,
    And the great family of the grand crown protrusion,

    [Three Verses on the Steps of Manifest Enlightenment by Means of Illusion’s Net]

    (25) Proclaimed the verse of the Master of Words,
    Endowed with the sixfold mantra king,
    (Concerning) the nondual source
    With a nature of non-arising:
    a ā i ī u ū e ē, o ō aṁ aḥ sthito hṛīdi
    jñāna mūrttir a haṁ buddho, buddhānāṁ tryadhva vartī nāma

    (26) “A a, i i, u u, e ai, o au, am a:.
    Situated in the heart, I’m deep awareness embodied,
    The Buddha of the Buddhas
    Occurring in the three times.
    oṁ vajra tīkshna duḥkha ccheda, prajñā jñāna mūrtayé
    jñāna kāya vāgīśvara, arapacanāya té namaḥ

    (27) Om – Vajra Sharp,
    Cutter of Suffering,
    Embodied Discriminating Deep Awareness,
    Enlightening Body of Deep Awareness,
    Powerful Lord of Speech,
    And Ripener of Wandering Beings (Ara-pachana) – homage to you.

    This is the same from India:

    Two Verses of Reflecting on the Six Families

    23 Then Shakyamuni, the blessed one, reflected on the three
    families, the entire mantra family, the mantra-vidyadhara
    family.

    24 The worldly and superworldly family, the grand world
    illuminating family, the foremost family, the Mahamudra,
    and the great family, the exalted coronal dome.

    Three Verses on the Steps in the Realization Process of
    Illusion’s Net

    25 [Shakyamuni] pronounced this mystic verse, having six
    mantrarajas and possessing unarisen characteristics, being
    non-dual in arising and joined with the vocal lord:

    26 “A Ä I I U U E AI O AU AM AH stand in the heart. I am
    Buddha, the embodied knowledge of the buddhas occurring
    in the three times.

    27 “OM homage to you, Embodied Knowledge of Insight,
    Cutter of Suffering, Sharp as a Vajra. Homage to you, Lord
    of Speech, Gnostic Body, Arapacana!

    I see one version with "vocal lord" kind of tucked away, and another with a direct use of Master of Words. So if I gloss through one version quickly, I'll just think, Buddha has Six Buddha Families, and probably miss the suggestion. We don't know what's in the originals. But from the first version, it may seem that Master of Words simply refers to Buddha, however, this is a relatively rare title. It may be unique. It may not even reflect to Shakyamuni, as, he "proclaimed the verse" which was "of" the "Master of Words". To me, that's enough ground to establish that Master of Words may be a distinct, if somewhat esoteric, individual entity, in a distinct chapter. You can get the distinction in the Indian version too; just kind of slippery.

    I don't believe Smrti explained why he thought there were Seven Mandalas, but if I look at Chapter Four as introducing a unique entity, I don't see a difficulty with establishing that as the seventh mandala. If we do this, the book immediately takes the form Root Trinity -- Seven Rays -- Seed Trinity. In which case, there is probably a *lot* more to this, relatively brief, recital.

    If there are two additional skandhas, jnana and dharmadhatu, then we would expect for these to transmute and perfect into a Jnanakaya and a Dharmadhatukaya. Fortunately, we have already found Jnanakaya as Manjushri in the Vajrasattva Family. The significance in this first mandala alone is profound knowledge. The skandhas themselves are really atta and sakkaya ditthi which transmute or reveal dharmadhatu and jnana.

    The Root of Namasangiti, the Guhyagarbha Tantra is massive, something like 400 pages. That text is almost unique, as it does not begin with some form of "Thus have I heard", but is more like, "At the time of teaching, the words say...". So it dismisses the listener/sage format and is written as if the reader is explaining it to themself. Guhya means "secret", closely related to the term Gupta, so when HPB and the Masters spoke of Gupta Vidya, it may have specifically meant Guhyagarbha. Generally, Gupta or Guhya Vidhya means Mantra yoga.

    Inconveniently, it specifically speaks of Five Buddha Families, and it's too big to wrestle with very quickly.

    Those Five may be reduced to the Trinity by Ratnasambhava (Jewel) merges into Amitabha (Lotus) -- another meaning of the jewel in the lotus mantra. Vairocana (Sun) has the Chakra or Tathagatha (Buddha) Family, and Amogasiddhi (Karma) merges into him, i. e. action merges with wisdom. So Vairocana, Amitabha, and Akshobya remain.
    Last edited by shaberon; 17th June 2018 at 19:34.

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

    There are somewhat limited resources, also because, the Newars themselves may not be sure if they have five, six, or seven mandalas; and they only practice about three of them.

    The paramount mandala of this system, at least exoterically, is Dharmadhatu Vagisvara. In terms of the mandala, Vagisvara would be Lord of Speech. As an ending (-vagisa), it would signify Master of Language, so I could make a name like Krishnavagisa. On its own, it is a name for Jupiter and Sarasvati, and also means "of a Jina." Its root words are Vag, which is the combining form of Vach, which we take as Voice of the Logos. Vara can be the noun, lord, or as we have seen, more of an adjective like "lordliness". So, it can be, formally, Lord of Speech, but then perhaps also, Lordliness of the Female Logos (Vach Viraj et seq.).

    H. H. Dalai Lama says that when Buddha revealed the Kalachakra, he projected the Mandala of Lunar Mansions on the roof, and Dharmadhatu Vagisvara on the floor.

    Of a monastery in Zanskar: "On the left wall is painted a specific kind of mandala, the Vagishvara Manjushri Dharmadhatu mandala, consisting of the central figure of Manjughosha. Akshobhaya, Ratnasambhava, Amitabha and Amoghasiddhi occupy the appropriate cardinal positions in the mandala. " So in this five deity exoteric form, Manjugosha has replaced Vairochana.

    The Manjushri name Arapacana is in Chapter Four, but this name is associated with Amoghasiddhi instead of the Lord of Speech. Interestingly enough, Arapacana has its own 2,000 year old script: http://www.visiblemantra.org/arapacana.html


    To list the Namasamgiti chapters, entitled by the form of Wisdom:

    1. Asking for Instruction
    2. The Reply
    3. Surveying the Six Buddha Families
    4. Abhisambodhi Sequence of the "Net of Illusion"
    5. The Great Mandala of Vajradhatu
    6. The Pure Dharmadhatu Wisdom
    7. Mirror-like Wisdom
    8. Discriminative Wisdom
    9. Equality Wisdom
    10. Perfect Action Wisdom
    11. Praise of the Five Tathagathas
    12. Exhibition of Mantras
    13. The Summing Up

    Because the book places the order of the Wisdoms, it seems to me that should be the master list. Then, if Buddhas need to change Wisdoms, as Amogha-siddhi changed Families, it is easier to track. We are really trying to perfect the Wisdoms and not get lost in names. Mandalas can be designed however they need to be. This would give us:

    1. Net of Illusion
    2. Great Mandala of Vajradhatu
    3. Pure Dharmadhatu Wisdom
    4. Mirror-like Wisdom
    5. Discriminative Wisdom
    6. Equality Wisdom
    7. Perfect Action Wisdom

    So I'll try to use that as the template for the re-mapping.

    One more historical person who hasn't come up, but seems to run somewhat in parallel with Theosophy, is Mipham (1846-1912). He was a prodigy from East Tibet who started composing works at age ten. He wound up working with Nyingma in the West because it was considered a backwater. He was significant to the Rime' or non-sectarian movement. He tended to debate against the Gelugs and was considered one of Tibet's greatest polymaths. All of the heads of the tulku lineages were his disciples.

    Among his twenty-seven various volumes, he is renowned for commentaries on Guhyagarbha Tantra (Essence of Clear Light or Nucleus of Inner Radiance) and two volumes on Kalachakra. He didn't do much with Dzogchen. Before he died, he predicted the World War, and claimed that the demon-king Pehar controlled China and that they were going to trash Tibet. So he comes across as the omniscient 19th century backbone of all Tibet.
    Last edited by shaberon; 9th June 2018 at 17:59.

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

    Pancha Buddha is so heavily stamped in Nepal, there is not much to do with "the Buddha", and almost everything to do with these. In Tibet, Buddhism is many-tiered, but Newari basically means Vajrayana with Pancha Jina. We have detailed the Semi-Esoteric Tantra Path that can run its entirety by putting Akshobya into the middle, the Ether or Dharmadhatu, and in the Completion Stage, he takes Wrathful Form. The center of the mandala retains the attributes of Ether and Sound; those do not move as Vairochana leaves. So for all intents and purposes, anything written or taught about Vajrayana is basically that, or all kinds of extentions and variations of it.

    Basic or Exoteric format:

    1. (unused)
    2. (unused)
    3. Pure Dharmadhatu Wisdom: Vairocana, Tathagatha Family
    4. Mirror-like Wisdom: Akshobya, Vajra Family
    5. Discriminative Wisdom: Amitabha, Padma Family
    6. Equality Wisdom: Ratnasambhava, Ratna Family
    7. Perfect Action Wisdom: Amoghasiddhi, Karma Family

    Particularly with Chakrasamvara in Nepal, we find the Path taking a darkly mysterious turn, and guarding a Six Buddha system at a high initiation. It's a rather obscure fact, but the information around this is fairly solid. Aside from any question about using Six Mandalas of Six Buddhas each, we find that in terms of Wisdom, Vajrasattva replaces Amoghasiddhi and keeps his Family. Then Amoghasiddhi with his own New Family replaces Vairocana, who has moved up into a Secret Wisdom. Because this is a Method of Manjushri, one of his names attaches to each Buddha Family.

    Father or Semi-Esoteric format:

    1. (unused)
    2. Great Mandala of Vajradhatu: Vairochana, Tathagatha Family, Prajnajnanamurti
    3. Pure Dharmadhatu Wisdom: Amoghasiddhi, Mahamudra Family, Arapacana
    4. Mirror-like Wisdom: Akshobya, Vajra Family, Duhkhaccheda
    5. Discriminative Wisdom: Amitabha, Lotus Family, Vajratiksna
    6. Equality Wisdom: Ratnasambhava, Jewel Family, Vagishvara
    7. Perfect Action Wisdom: Vajrasattva, Karma Family, Jnanakaya

    Mother or Esoteric format:

    We have no proof, but if there is a reasonable way to do it, we have a theoretical spot available. From 500 year old doctrines, we understand what it means to split the Fruitional Vajradhara from the Causal Vajrasattva, and that this has already been employed in a seven-fold system by Tsonkhapa. So without further attributes, we will just assign Fruition Vajra to the spot.

    1. Net of Illusion: Hevajra, Desaka or All Family, Manjugosha
    2. Great Mandala of Vajradhatu: Vairochana, Tathagatha Family, Prajnajnanamurti
    3. Pure Dharmadhatu Wisdom: Amoghasiddhi, Mahamudra Family, Arapacana
    4. Mirror-like Wisdom: Akshobya, Vajra Family, Duhkhaccheda
    5. Discriminative Wisdom: Amitabha, Lotus Family, Vajratiksna
    6. Equality Wisdom: Ratnasambhava, Jewel Family, Vagishvara
    7. Perfect Action Wisdom: Vajrasattva, Karma Family, Jnanakaya

    That looks very streamlined. I believe it will catch whatever goes by it that fits. It looks very close to Five permanent Ray schools with the occasional appearance of the other two.

    Mr. Wayman finds it well-known that Vairochana is the center of the Vajradhatu Mandala. He places the name Arapacana with the Dharmadhatu Wisdom because the Arapacana Mantra is the one Manjushrimitra used for the title (Womb...) of his work. This work was expanded by Bu-ston to create the Dharmadhatu Vagisvara Mandala. This womb or yoni is expressly mentioned in Ch. 6 v. 19., i. e. the chapter of Dharmadhatu Wisdom.

    (cannot verify this yet; it is not the Arapacana Mantra really, but the end of the large mantra of Namasangiti: SARVA DHARMA GAGANAMALA SUPARISHUDDHA DHARMADHATU JÑANA GARBHA ÄH. This piece of the mantra is Arapacana's "share". Garbha means "womb" but often is rendered "matrix" and in this translation as "spatial field". The line means: Womb of the Pure Dharmadhatu Wisdom where all Natures are Pure as the Sky, AH! At least this refers to Chapter 6. At the end of Sloka 60, which is about the right position, the Tibetan version does have the phrase "The womb of the dharma". Its original Sanskrit is Dharma Yoni; not the identical word, but similar meaning).

    The slightly confusing part is that the Dharmadhatu Vagisvara Mandala is an addition to the six, because the Lord of Speech is taken as an addition to the Six Buddha Families. Although the name Vagisvara has already been pinned to Ratnasambhava, the central figure of Dharmadhatu Vagisvara Mandala is Manjugosha. So for the while, we may neglect the fact that the individual terms Dharmadhatu and Vagisvara are in use elsewhere in the list. Together they make the name of a mandala where Manjugosha presides. Because Lord of Speech was mentioned in Chapter Four, Dharmadhatu Vagisvara Mandala attaches to the first Wisdom here.

    As to whether Yoni and Garbha are somewhat interchangeable, I mostly take Yoni to relate to the sexual feature, and Garbha more of the womb or life-giving part. The Shiva follower already have their own Yoni Pitha, which is near Kamarupa, East Gauhati, Assam. The Buddhist Hevajra Tantra even agrees with this. It is associated with Kameshvari-Kameshvara and Kamakhya. Those sound rather sexual. The one in Nepal, perhaps, is a Garbha Pitha. Either Parvati had two Yonis, or, plausibly, her sex organ fell off separately from her womb.
    Last edited by shaberon; 23rd January 2018 at 05:28.

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

    Dharmadhatu Vagisvara Manjugosha is Swayambhu Adi Buddha, the One Existence of Nepal.

    For fixing the lake near Kathmandu, Guhyeshvari taught Manjushri the Chakrasamvara and Vajravarahi tantras.

    In the Seven Mandala scheme, generally, Vairocana in the center is replaced by Manjushri. Akshobya must have already gone to the middle. Vairocana comes in one time. This is its own particular line of Vairocana Tantra (Jalamaya, Net of Illusion). The Manjushri Name is given, but that doesn't always give his form, which there are a whole heap of those. The practice order is the reverse of the written one. So this is starting at the end. In order to match the Wisdom list.

    1. Dharmadhatu Vagisvara Mandala

    In this mandala, Manjushri is Manjugosha -- Vairocana Atman. Maha Akshobya is East, united with Prajna or Lochana. Then Ratnasambhava and Mamaki, Amitabha and Pandara, and Amogasiddhi and Tara. I'd guess they all take Maha form.

    In the chapter's title, The Net of Illusion, an Abhisambodhi Sequence meaning Highest Enlightenment Sequence is a name of Vairocana Tantra. Because this is in the first position, Vairocana Atman is the highest stage of Vairocana Tantra, which explains Vairocana's move up in the Wisdoms to the second position.

    Abhisambodhi is an extremely sensitive process that only a few people are able to experience.

    2. The Great Mandala of Vajradhatu

    Maha Vairochana, the Sambhogakaya, is in the Middle Space.

    Buddha's third initiation of the name, namo abisekha, is also called Prajnajnana. Bestowed on him by Buddhas of the Ten Directions who revealed the steps of the fourth Abhisambodhi. He dissolved the three voids, and the Prabhasa (brilliance) of the Absolute Object came into direct view. He emerged in an Illusory Body, or Diamond Body, was given the name Bodhisattva Vajradhatu and the mantra Vajratmako 'Ham (I consist of Vajra).

    The practitioner enters the rite as Namasangiti Manjushri and emerges as Prajnajnanamurti. So if I understand that rightly, this time Mahavairochana is inside, and Manjushri is outside, i. e. is the practitioner. At this point, the causal Jnanakaya Gnosis Body can dissolve and emerge from the three voids; united with Prajna. "Murti" in this sense could be a living form or embodiment, similarly as Guru Daksinamurti in the Southern school.

    The Infinitely Perfect Bodhi Mind brings one's Gnosis Body into Blissful Union with Transcendental Wisdom. This roughly explains Manjushri's name here, after he starts as Esoteric Community.

    3. The Pure Dharmadhatu Wisdom Mandala

    The Mandala Deity is Arapacana, accompanied by Jalinikumara or Suryaprabha, Candraprabha, Kesini, and Upakesini. Arapacana is the one with its own language.

    Although its chapter starts with Mahavairochana, Smrti explains him as the Dharmakaya and the Tathagathagarbha. Yoni in this chapter links it to Tathagathagarbha. As Buddha Matrix, that allows a transfer away from Mahavairochana. So instead of the Tathagatha Family, the Mahamudra or Bodhichittavajra Family is here in this Wisdom. They have accomplished Paramartha Mahamudra, so Bodhichittavajra is the Paramartha of Bodhichitta. They brought Amoghasiddhi when he moved from Karma Family.

    Bodhichittavajra is considered Adi Buddha in the Root Tantra (Guhyasamaja). Infinite Perfection of Bodhi Mind must be ingrained in one's Karma in order to move Amogha-siddhi or Shiva into this condition called Mahamudra. That is a change with Signs on a human being. This is placed at Dharmadhatu or the highest Wisdom explained using the Five Deity system.

    4. The Mirror-like Wisdom Mandala

    The Deity is Vajrabhairava. Vajrabhairava is Yamantaka, or Wrathful Manjushri. Perhaps the practitioner is intended to be Duhkhaccheda. Akshobya is associated with this Wisdom. The Heart and Death are the themes.

    This is perhaps hooked to Jah Hum Vam Hoh. It is known in the formula: "Om, may the diamond hook attract, Jah! Om, may the diamond noose draw in, Hum! Om, may the diamond chain tie, Vam! Om, may the diamond bell subdue, Hoh!" The verse that wraps over the chapter's title has a similar pattern.

    5. Discriminative Wisdom Mandala

    This chapter refers to Amitabha and Speech.

    As is known elsewhere: The Lotus Family with the speech of samadhi is Completely Pure Lotus. The Vajra Family has the sound of Thunder and the Jewel Family has the sound of Dharma. Having put "self" and "what belongs to self" in front, the Vajras destroy it. The Lotuses purify it. The Jewels make it all sky. In the Lotus Family, siddhis proceed direct from samadhi.

    6. Equality Wisdom Mandala

    Vagisvara is placed here. His mantra is Om Dharmadhatu Vagisvara Muh Svaha. The cycle appears to have a routine for Vagisvara becoming Dharmadhatu Vagisvara Manjugosha. This is the Wisdom of Ratnasambhava.

    7. Perfected Action Wisdom Mandala

    Vajrasattva heads the Karma Family of Mantra and Vidya, word magic and inner knowledge. Manjushri is Jnanakaya or Gnosis Body. Upon encountering Manjushri, Vajrasattva merges and they spawn a Manjuvajra form. This is the Deity.

    This Mandala is the first one given, and, it carries the Pancha Jina mark, with the Four Buddhas, Vairocana, etc,. in the East, etc., and the Goddesses Locana, etc., in the South East, etc.

    So that's what I could glean from Mr. Wayman. It's more intricate than simply being seven mandalas with a different dhyani in the middle. Doesn't go like that. First one has Manjuvajra; Vairocana is in the East, so, I think this follows a prior practice which has started with Vairocana in the middle then being replaced by Akshobya. Or, that's how it would tie into the exoteric system. It certainly looks like a lot of Vajrasattva purification would precede this practice. So any amount of Vajrasattva plus standard Pancha Jina would "ground" it. So it seems you need prior practice to the point where Vajrasattva becomes the chief of Karma Family.

    It looks to start at a Yoga level--the consorts are just standing there. At some point they enter union or Anuttara Yoga, and eventually they express their Maha forms.
    Last edited by shaberon; 4th June 2018 at 02:38.

  27. Link to Post #240
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    Default Re: The Serpent, the Black Sun, HPB & St. Germain

    Ratna Paramita (preliminaries)

    (Jewel Perfection whose Ground is Dedication to Life)

    Occult means the same thing as Color: concealed.

    The following resources are the combination of United Lodge Theosophy and Raja Yoga. Theosophy is Groundwork for Practical Occultism defined as Raja Yoga. It was the result of nearly a hundred years of a Buddhist effort to communicate to the west. So, we are not trying to make a summary of all traditions, such as Lokesh Chandra's fifteen volumes of iconography, which one can "read" by examining 510 Deities of the Mongolian pantheon.

    ULT connects Buddhism to the other Indian systems, and so this includes any Raja Yoga generally, with the explanations of why Buddha is seen as the most advanced adept, which therefor goes into a selectively-shaped view of Buddhism, not quite taking on the whole thing, but getting back to the medieval Sanskrit system as much as possible, trying to force as many hidden questions into the foreground as can be done.

    A Buddhist education at the famed Nalanda University included all the Hindu Aryan subjects.

    We have found Raja Yoga reaches back to Central Asia during the Ice Age, and is most profound or complete in a narrow spectrum of lineages. There are thousands of fragments world-wide, and there are perhaps a few intact circles that we can't join and who will not explain themselves fully, such as within the Sikhs or Druze.

    So we have primarily focused on a continuous community that likes to teach and will admit anyone without distinction to race, sex, or social status, and operates solely by one's own merit. Many prior posts describe our entry herein, and the subsequent ones attempt to portray what this is.

    Gnosticism was historically a branch of it, although this was exterminated in the public sense until revived by G. R. S. Mead around 1900. Alchemy is also a veil on it. Pythagoras was chief of the Greek branch. But we are going to mostly look towards the East and use many of their original terms, which have no translations in English. Prior posts have described the sabotaging of Western civilization by the followers of Aristotle, and most people are at least somewhat aware of this. HPB was the Westerner who really repudiated them; even so, there is a tendency to dismiss her, or to pretend that somehow we are more advanced, whereas you'd be better off to dismiss the dismissers and expose the pretenders.


    ULT comes from those such as Alice Cleather and B. P. Wadia who rejected the "masters cult" that followed.

    In a modern sense, the only real follow-through from original Theosophy includes Alex Wayman's riddle about Manjushri Namasangiti, David Reigle's work with many of the technical terms, and the very recent coming to light about the Jonang sect of Tibet as well as the Newari of Nepal. Pasupati is the National Deity of Nepal, and, in most respects, we are looking at an esoteric advancement to his general information. Also, historical documents have become available and we find examples of texts that were lost. So we are in a position to state there was a system at Vikramasila which used material only recently available to us and never a subject of scholars. This is the Sanskrit system much more influential to Tibet in the Sarma or New or Second Translation period.

    The Theosophical Mahatmas were against masters' cults and opposed to "any new form of priestcraft". Their system was "closest to that of Nepal", which Namasangiti is.

    Tara appears as a prominent example of differences in the Indian Vikramasila system. In Tibet, Namas Tare Ekavimsatistrota or Praises of Twenty-one Taras is common, however, the Tibetan Taras are quite different from the Sanskrit, and so we have presented her directly from the root text. She is very complex and her name Tara is used in the Mahavidyas, Prajnas, and on her own. The Prajnas must be understood as a special class, they are not a Yidam or Meditational Deity, but are instead the Skandhas as explained here. The article indicates that the Skandhas may be operated by any Yidam (Deity).

    Sanskrit Buddhism is a continuation from Uttara Kuru and Kashi through Ellora and Ajanta and still based in the sacred syllable Om, called Pranava, which is not used as a letter to make words. This directly connects to Tara; or, once Heart Sutra is understood, she ensues. So in order for the evocations of Vajrasattva and Tara to not be blind words, we mean them as a framework for subtle processes of Bodhi and Mantra.

    Because Namasangiti may be shown to use a pattern of Seven Dhyani Buddhas, it becomes a mesh with systems of seven planes, seven chakras, seven rays, and so forth, and so we have pursued these to their Sanskrit origin. Because the text itself is Tantra, it also explains Vajrayana or Esoteric Buddhism and Hindu astrology. The attempt is to do so in a precise manner representing a definite school of thought more closely related to the Puranas, the Mahabarata, Ramayana, Vedas, than to newer things of today. Instead of an attempt to make a personal interpretation, this is a way to "stick to the original" and display what that is and follow suit.

    There is so much inside it that after the seven Namasangiti posts it was necessary to make an index of reference topics afterwards. It is more like a standard table of contents; the Namasangiti posts are a spaghetti bowl that come from the table based on Seven but is also like the Ten Sephiroth.

    Buddha's teaching is called Marga or The Path of Wisdoms. These are not just descriptive suggestions, but physiological changes in a human being. The exoteric Five or Pancha Buddha format of Vajrayana, widely available, is really the starting point for a few changes and advances towards what has been the publicly-known esoteric system of Six Buddhas.

    Specifically within Namasangiti, a primal stamp has been established. There is a system of Sapta or Seven, which we understand, is automatically formed by the Dhyan Chohans or Principles of Vishnu.

    We are making an advanced exposition of Buddhism but it is built on Hindu components. This will start at the beginning and continue through until the end. The two are similar, but Buddhism cares little for how the world was made, and so the practice varies. The goal for Mahayana Buddhism is not Nirvana or Liberation, but Anuttara Samyak Sambuddhi or Samyak Sambuddha, Unsurpassable Complete Manifest Buddha. The Mahatmas perpetually referred to Buddha as "our lord Sangyas", which is Tibetan for Vibuddha, or fully expanded Buddha, which is the very next thing to saying Vishnu Buddha. Tantric training moves from "previously awakened--not expanded" to "previously awakened--fully expanded".

    The Path or Marga in full depiction is a specifically Mahayana commitment, presented here from a specifically Kagyu affiliation. To become a Dharma Sravaka, a disciple who listens to Dharma, all that is really needed is for one to consider that Buddha's explanation is more complete and profound than others. At that point, one may take Refuge Vow.

    It is possible to advance in other ways, and we will mention some of those as well, particularly Shaktism related to Adi Shankara. Therefor, without making a commitment, one may train using Sri Dakshinamurti (Shiva) as guru. Especially here we have found that properly understood, Adwaita is largely identical to Shentong minus the Mahayana vows. But the same holds true back to the Vedic Fire Philosophers. We are starting with the oldest book or Rig Veda, and by the point of medieval Tibetan commentaries, are not adding much more.

    The first training in Kagyu meditation is to recite Heart Sutra, give Refuge Vow, and experience shamata or tranquility. Do this as long as you need to until it becomes second nature. Refuge means this is my guide in a safe direction.

    The steps sequentially added are Vajrasattva Purification, Seven Limb Offering, and Guru Yoga. Traditionally, Guru Yoga is based on a living human teacher. In Kagyu, those of us who do not have an earthly teacher use Vajradhara. This is the highest practice available without initiations. This basic preliminary is critical and so an example of Guru Yoga is provided above.

    A starting requirement for the rest of Buddhist material is Vajrasattva Samaya: a close bond of dignity with Vajrasattva. He does not exist without the generation of Bodhi Mind. This is to improve one's self for the benefit of all sentient beings, and to renounce Moksha or Liberation in order to remain in the sphere of sentient beings. This is the same creed in all Mahayana Buddhism, which has no alternative equivalent, although it may be examined from other standpoints. Occultism is non-denominational, so if we use multiple sources to describe it, one does not have to be Buddhist to give consideration to ours. I am calling it Kagyu affiliated because of Shentong philosophy, which is also present in Jonang, a school I have no connection to. I would say the system of Vajradhara--devotion to a root guru without a human one--will open the door and give great oppurtunity on one's own, which makes it adaptable. This is for the benefit of the poor and humble anywhere, who perhaps received very little from our material housed in Cambridge University. And although Kalachakra is the ultimate result of all the other systems, this is strictly initiatory and so largely unavailable. Instead, we will deal with the same knowledge, and give consideration to a few things that can be done in a lay person's Guru Yoga.

    The first rare explanation of the following teachings is very different from systems of Six Buddhas. They simply stick Vajrasattva on the top of the Hierarchy. Instead, we are going to use him as a Cause, and put him at the very beginning. This will move Amogha-siddhi out of his traditional Family and into Mahamudra Bodhicitta Family. It will also move Vairocana into a non-traditional Wisdom. Mahamudra is described after Guru Yoga.

    This is to say our Vajrasattva Samaya has the Mahamudra intensity and it is worth examining the details of the change. Amogha-siddhi does not really move until our Bodhi Mind has Mahamudra. This enables Vairocana to teach his higher Wisdom. Mahamudra arises in stages and encompasses the rest of the Path. It cannot be taught, you either get it or not.

    Alex Wayman's explanation about why Vajrasattva would be the beginning is extremely intricate. More simply, we can sweep away the confusions about him by saying one of the oldest deities, Six Syllable Avalokiteshvara, already stands for a "system of Six", and that the Six Wheel Turners, or Sat Chakravartin mandala, shows them with Akshobya as the highest deity, whereas Vajrasattva represents the traditional first Ground or Bhumi of the Bodhisattva Path, Pramudita or Joy. In other words, Vajrasattva is the beginning, and Akshobya (Vajradaka) is the highest one or Guru of this configuration.

    In this mandala, the center is Vajrasattva, as Jnanadaka united with Jnanadakini:





    Akshobya looks like a copy of him, but, in visualization, would be directly overhead of Vajrasattva. "Circle of Bliss" is an excellent resource, we cannot quite link it, but this mandala is article 87, page 313. Article 86, Buddhakapala, then explains Reversal or Inversion, which is occult color. A rare practice called Tara Vajrayogini does this. We will include this information. If you begin to stitch the Six Buddha Families with "Vajrasattva as cause" to the subsequent change that repeals the world as we know it, this is a step beyond the common presentation of "five senses under the sixth sense of mind". So our first Manjushri stage will begin parallel to Six Chakravartins, and the mysterious Inversion will come up later. His name there is Jnanakaya, so, this is a match with Jnanadaka.

    The main difference in this presentation of the Path is occult color. This is the same thing as the Inverted Stupa, an obscure symbol in Buddhism difficult to find or understand. So we've made it easy to find and incorporate, linked to "Color" in the first Namasangiti post. This is the reverse of the older systems which just describe the coalescence of form. It is the Noumenal Path of consciousness. The more widely-known Tibetan Six Stage Yoga is also a reversal of the system of Patanjali Eight Limb Yoga; it disposes of asana or poses, and uses subtle pranayama, not physical techniques. These two "minor changes" alone, distinguish occultism from ninety per cent of anything else called Yoga, from the very beginning.

    Most of the changes it made to familiar tables of correspondences are fairly easy to explain, Five to Seven Buddhas given in posts above. The standout is removing Mars from its Peacock Mother. Currently, it seems to take the whole noumenal Path to explain this. We're interested in what it means to consciousness, and not how the physical plane was formed. It is related to Arundhati and the Pleiades and Maya.

    It took many months to find this, but Namasangiti is unique in its presentation of Bodhisattva Perfections (Paramitas). These have been enumerated as being six, ten, twelve, and higher numbers. The increasing lists represent expansions or further details. Namasangiti uses twelve, but it is unique for adding a preliminary step called Ratna Paramita. And because it is the only system to do this, unfortunately, the explanation has vanished. It does lend itself towards the knowledge and practice of Vajrasattva Purification as well as a sense of Ayurveda or healing, in other words, Ratna Paramita should likely be all preliminaries.

    We have also found why, even going to a system of Seven Buddhas, this does not match all seven planes, which was quite confusing to me at first. It is the path of transforming Pratyeka, the mortal personality, and deals with contact to and eventual Marriage to Buddhi. Amrita is the Mahatmas' term for the immortal principles Atma-Buddhi-Manas. So the Path is how to marry Buddhi--Amrita with Manas, which has a dual nature, up or down. By their own description, the technical terms of Buddhism have certain places in the system of planes; once you see how it works, then no, we are not talking about a tenth hyperdimension, sashaying through atma or a proposed higher plane, or journeying to the sun itself. "Standing on Earth" is one of the most difficult things to do. The practice is within Manas and the mortal personality or Pratyeka, which is composed of Seven Skandhas, which operate in Manas and all the lower astral planes; cultivation of skandhas is what opens the higher planes. The Buddhist Sambhogakaya is the highest plane in Kama loka. Sambhogakaya is how one would really enter and traverse Manas or the Akashic plane.

    So we take our Seven Sages as we have set them up from basically the Divine plane, and we are going to flip it backwards so it becomes the stages of The Path. Then, each piece is like a sponge taking on water, it expands with all the details to guide one through a type of alteration. It cannot traditionally be done without a Guru, but, it may be presented as an application of public knowledge. It does not seem to be found in any of the schools, but, in at least somewhat of a formal sense, it is "allowed". The full concatenation of mysteries that follows is not found in any one place before now that I know of.

    Namasangiti is a Method of Manjushri, which implies continuity from Nepal back to a time when Central Asia was a paradise during the last ice age. Manjushri's method is to fuse Vajrasattva into the widely-known Vajradhatu mandala and make Maha Vajradhatu mandala. Therefor, him entering the Families, is a type of alchemical fusion on the part of the practitioner.

    To get the Namasangiti expansion from the standard Five Buddha format, Reverse the chapters and combine the Wisdoms with the Mandalas, Dhyani Buddhas, and Manjushri Name:


    1. Perfect Action Wisdom: Vajrasattva, Karma Family, Jnanakaya

    Vajrasattva heads the Karma Family of Mantra and Vidya. Manjushri is Jnanakaya or Gnosis Body. Upon encountering Manjushri, Vajrasattva merges and they spawn a Manjuvajra form. This is the Deity. He conjoins Sparshavajra or Contact Goddess.

    This Mandala is the first one given, and, it carries the Pancha Jina mark, with the Four Buddhas, Vairocana, etc,. in the East, etc., and the Goddesses Locana, etc., in the South East, etc.

    2. Equality Wisdom: Ratnasambhava, Jewel Family, Vagisvara

    Vagisvara (Lord of Speech) is placed here. The cycle appears to have a routine for Vagisvara here becoming Dharmadhatu Vagisvara Manjugosha at the end.

    3. Discriminative Wisdom: Amitabha, Lotus Family, Vajratiksna

    This chapter refers to Amitabha and Speech.

    As is known elsewhere: The Lotus Family with the speech of samadhi is Completely Pure Lotus. The Vajra Family has the sound of Thunder and the Jewel Family has the sound of Dharma. Having put "self" and "what belongs to self" in front, the Vajras destroy it. The Lotuses purify it. The Jewels make it all sky. In the Lotus Family, siddhis proceed direct from samadhi.

    The very gentle Lotus Family here holds a rite where Manjushri becomes a Lion and gains the Sword.

    4: Mirror-like Wisdom: Akshobya, Vajra Family, Duhkhaccheda

    The Deity is Vajrabhairava or Yamantaka, Wrathful Manjushri of death conquering nature. The Name of Manjushri refers to the Sword cutting suffering. It could be asserted that the following stages are really just the increase of Mirror Wisdom. Most of the subtle debates and different philosophies concern Alaya, which we will study according to Nirakara and Shentong. The Mahatmas said their system was closest to that of Nepal, so we will make a strong Newari impression as well.

    5: Pure Dharmadhatu Wisdom: Amoghasiddhi, Mahamudra Family, Arapacana

    Arapacana to all appearances is a lost language that some of our core texts were done in, such as Vairocana Tantra, something that was also lost in Sanskrit.

    Instead of the Tathagata Family, the Mahamudra or Bodhichittavajra Family is here in this Wisdom. They have accomplished Paramartha Mahamudra, so Bodhichittavajra is the Paramartha of Bodhichitta, Infinite Perfection of Bodhi Mind. They brought Amoghasiddhi when he moved from Karma Family, which means Accomplishment of something.

    6: Great Mandala of Vajradhatu: Vairochana, Tathagata Family, Prajnajnanamurti

    Maha Vairochana, the Sambhogakaya, is in the middle. This is Diamond Realm or the point at which Buddha went beyond existing yoga practices.

    The practitioner enters the rite as Namasangiti Manjushri and emerges as Prajnajnanamurti. It is the apex of systems of Six Buddhas.

    7: Net of Illusion: Hevajra, Desaka (Law Giver) or Sarva All Family, Manjugosha

    Dharmadhatu Vagisvara Mandala:

    In this mandala, Manjushri is Manjugosha -- Vairocana Atman. Maha Akshobya is East, united with Prajna or Lochana. Then Ratnasambhava and Mamaki, Amitabha and Pandara, and Amogasiddhi and Tara. There are unique properties to this mandala that are not found anywhere else, although the majority of it is common. Its origin states that it was projected simultaneously with Kalachakra mandala. Although it is massive, it is still much smaller.

    "Net" or Jala refers to use of Illusion's Net, Maya Jala, which has Sarvabuddha Samayoga Dakini Jala, Vajrasattva Maya Jala, and so forth, which is the root explanation of Kagye' or Hundred Peaceful and Wrathful Deities and other things. The working use of Six Families is the "input" for this. We are looking at a Yoga version of Dakini Jala similar to how Jnanapada taught; Namasangiti works as a primer for it.

    The use of occult color arrayed the Planets in an unusual order. Most of the correspondences including Chohans, Rays, Elements, Principles, Mothers, and Sisters, are attached to the Planets, not really the physical globes, but in terms of their regency in consciousness. The Buddhas are the Skandhas and the Wisdoms of the meditator, and the motion of Planets aligns flawlessly in every stage.

    Planets were a significant inspiration due to sidereal Vedic astrology. We found the important sixty-year cycle Samvatsara which consists of five Jupiter transits conjoined with two Saturn transits. Those are sort of like slow short hands on the clock, and the fast hand is the Moon. We have set the beginning of Kali Yuga at the time of Krishna's death and made a chart for it here if you zoom in. At this time, the equinox was in Taurus and the pole star was Thuban in Draco. The cross in the circle points towards it because it uses the Royal Stars. Opposite Spica is Revati, the starting point, and Jupiter and the Moon are there, the main actual clock hands owing to Jupiter's twelve year orbit. Here is the asterism Aswins (the eyes), lunar mansion Aswini represented by horse head, bees, and honey; Aries-Mesha is Aja "unborn" and the vehicle of Agni, this first mansion being Rajas of Rajas.

    The Middle Deity of mandalas in Namasangiti is mostly Manjushri, and Fruition Vajra is the ultimate result, i. e. Vajradhara remains Root Guru. Akshobya emanates the other two Vajras, and they make the beginning, middle, and end of the steps (1, 4, 7). Vairocana, the Sun, is: the Sun itself; Astrologically, it stands for the Earth; and occultly, for the Central Sun. Here even Maha Vairocana is not the final step, only Atma or individual experience of the Central Sun so to speak. This Method of Manjushri is somewhat akin to doing both branches of Shingon--the Womb and Diamond Realms--simultaneously, and crowning it with a seventh element.

    So the next series will mostly be expansions; take Lesson One, and layer it, with the things from Namasangiti and Vajrayana traditions. Then attach related material and explanations, for instance add the Seven Cities as Subba Row suggested. So one would take Root Chakra first and lowest plane, first city, and each next step is the next chakra/plane and city. Very standard in that way, but many of the contents or correspondences are very, very different from standards in a way that turns out to have a profound and subtle improvement. That is due to the use of occult light and the shadow spheres of effects called Talas. It revealed roles of goddesses that would be otherwise hidden and would not work any other way. The goddesses give initiations and the male is just the experiencer. This is why it is important to follow her pattern.

    Also, the goddesses are divided into Mother, Sister, and Daughter classes. This stems from the "Wars in Heaven" and is slightly counter-intuitive: the Sister is Durga, Material or Form. Mothers (Sati or Parvati) are Root Elements or the Formless origin of gross elements. Daughters are mantra-born. So any given level has a Mother and Sister assigned to it. They also have a Mahavidya, or a Mother-level special knowledge; these are similar to the Buddhist Prajna goddesses, which are themselves the Wisdoms gained by purification and meditation. Daughters would be a multitude of yoginis which may appear or at least be sensed when mantras are used.

    My suggestion is to learn all the goddess lore as the framework before focusing on any Manjushri chapter text. Each of the Wisdoms also has a state of Dhyana as listed at the end of each stage; those are the markers of progress. In no case did I think about any goddess or where she should be; they fell into place by using the occult correspondences, and it revealed her full development to the most secret form, which fit perfectly according to its own story.

    Upon further review, it's fairly straightforward. In the Sarma or New Translation, Samantabhadri is instead called Vajra Dhatu Ishvari. And made into a name, it becomes Vajradhatvishvari.

    Dawn is often called Ushas in Rig Veda. Also called Marici, who has a special place in the works. She was summoned into the ranks at the end, just in time to discover that her own series of rites leads to Marici Vajradhatvishvari. The rest of the explanation of Dawn or Ushas from the following point is that of Savitri, the name of this first mantra below, to Marici Vajradhatvishvari.

    We will use occult names for the planes from the Gayatri, one of the oldest invocations in the world (Bhur Loka, etc., occultly called Vyahriti or "words formed by fire") with the ascending Dhyanas, ecstatic meditations of Buddhism. Inspired by sayings from the Mahatmas, and their actual, successful disciples, blended with an advanced look at some of the source texts, there is something which comes out quite uniquely compared to most of the known or exoteric schools. Fiery Lord of Speech with Six Attendants of Namasangiti approaches a direct identity to the same in Brihadaranyaka Upanishad, the Yogachara root text. The modern term for our philosophy is Shentong which in Sanskrit is Nirakara Vijnana Vada. An attempt to delineate its history was done here. This is indeed very rare and yet similar to Adi Sankara, and so Shakti Tantra is blended into our formula.

    In some places it may just say "the" mandala, this refers to Hundred Deity, a smaller version of Kagye' mandala, which is a map of the human aura (same as Net of Illusion, our final stage), placing the various sets of deities with their auric functions. It is accurate to say the Tibetan "Book of the Dead" is a small piece of this which is not literal, nor a speech to a dead person over forty-nine days, but just a type of meditation from the overall system of Liberation by Encountering Peaceful and Wrathful Deities.

    For example, the group "Female Outer Gatekeepers" is the solar plexus. Past them are the Wrathful Ishvari Yoginis (Sabaris), Vajra Ladies of the Heart, who do the Four Enlightening Activities--Pacifying, Increasing Meritorious Qualities, Magnetizing, and Wrathful Subjugation of Obstacles. These are the same activities as done by the One Goddess, Tara, and Four Activites is an important key. To really benefit from Tara, it is necessary to start with Green Samaya Tara, the goddess equivalent of Vajrasattva Samaya--make and uphold a Bond of Dignity with them. All Vajra is the Bodhi Mind of the meditator and all Tara is the form, such as the subtle body, which she repairs and improves.

    A version of the Sun Gayatri (Savitri) using all seven worlds or Sapta Loka; the word gayatri only means a meter or rhythm of poetry. The names of worlds at the beginning are not a part of the metrical poem, and are specifically called vyahriti. This is an excellent way to greet the sunrise or to muse upon early in the day. It is only really supposed to be chanted at sunrise, and definitely not at night.

    Om Bhur, Om Bhuvar, Om Svahar, Om Mahar, Om Janar, Om Tapar, Om Satyam
    Om Tat Savitur Varenyam
    Bhargo Devasya Dhimahi
    Dhiyo Yo nah Prachodayat

    (Navagraha Suktam--Ode to Nine Planets--addition) : Om apo jyoti raso amritam Brahma, Bhur Bhuvar Svar Om

    Gayatri Basic Explanation

    If you look closely at that, Amrita and Brahma are two distinct things, referring to the immortal spirit and the created personality, a very basic element of our teaching. We promote the flow of Amrita, call the mortal person Pratyekha, and control it transcendentally, or gain Brahma Shakti. Brahma without Shakti is powerless, so, without her name mentioned, it sounds more like connecting Brahma to Amrita, which, in practice, produces Shakti. Two more planets making nine are not Rays, but the Nodes of the Moon.

    When you add the two Nodes, and the mantra repeats three Lokas, one should start conceiving Bhur Loka as the Horizon or Middle Way, symbolized by Mt. Meru, and it "is" earth physically but it is "really" the World of Desire of consciousness (Kama loka), and it is between Form and Formless, the balancing point: 3-1-3. In the full list of Seven Lokas, Kama loka is the same as Mahar Loka. The epic Mahabarata may be read as Mahar Loka.

    To be more technical about this Gayatri, Savitr is a major Vedic deity corresponding to the Sun at the Vishnu level--pre-cosmic or pre-manifestation. Savitr is an Asura who has Bhaga. His Daughter is named Savitri and becomes the wife of Brahma or the manifested logos--and the above Gayatri to Savitr may itself be named Savitri, then when used properly, it is not just a name, it is her. Because Savitri is basically the same as the energy we will study called Daivi Prakriti, which is the original version of what is known in Western systems as Sophia, Shekinah, or Holy Spirit. So we don't have interest in Brahma or the Builder of Creation, but we do specifically have interest in the Daughter of the Sun.

    Buddha says,

    "aggihuttamukhā yaññā sāvittī chandaso mukham.

    Sacrifices have the agnihotra as foremost; of meter the foremost is the Sāvitrī."

    Agni-hotra is explained with Agni and Brihadaranyaka Upanisad and then the Inner Homa, and Savitri is a very fast way to accustom oneself to the seven rayed manifestation.

    Occultism teaches Two Fires. The Manifested Fire (Visible Sun) has Seven Rays: Savitri. The Absolute Fire (Central Sun) is Three-in-One: Agni.

    We shall now examine the teachings of Savitri and Agni in our Buddhist document. Some 3,000 years worth of literature will be distilled and the occult path fully opened on page thirteen. It has to be absorbed slowly in a meditative frame of mind. Namasangiti is based on a daily recital, so repeating the sequence will help it come alive. Therefor the names of Worlds, Manjushri, and Seven Mysteries (starting the same as Refuge Vow) are a powerful aid. I am really talking about repeatedly browsing the mandalas, correspondences and the lore and not the Namasangiti text itself, included for reference. Those are specific to the Wisdoms, whereas the pattern establishes how the whole thing operates--watching the goddess initiation procedure is very useful Groundwork. Getting familiar with the Seven is important before proceeding to the interior of the seventh, which is very intricate.

    The next page will start a massive honeycomb with the Namasangiti mandalas. What we ultimately have is Three Families revealing Agni. Manjushri Namasangiti (Vairocana Tathagata Family) is the first. We then have a batch of Sanskrit Agni doctrines brought forward, which further links to a fairly large formal presentation of Agni Homa. Afterwards comes the second Family or the Lotus Family presented by Tara. This part is now fairly complete as well. Mixed in between is a bunch of information and patchwork notes that may help but are not very organized. The shorthand key involved in applying Occult Color to the Kali Yuga-based astrology system is:

    ___1_______2________3___________4________5________ __6________7

    _Buddha__Dharma___Sangha______Dhatu____Bodhi______ __Guna____Karma

    __Red____Orange____Yellow_______Green____Light Blue____Indigo____Violet

    __Mars____Sun_____Mercury______Saturn____Jupiter__ ____Venus_____Moon

    _Taijasa ___Adi______Prithivi_______Vayu___Anupadaka____Aka sha____Apas

    Jalamaya_Vajradhatu_Dharmadhatu___Mirror___Discrim i nate___Equality__Action

    Dharmakaya__form___formations__consciousness_perce ption_sensation___gnosis
    ____________rūpa____saṃskāra____vijñāna____saṃjñā_ ____vedanā_____jnana

    Hevajra_Vairochana_Amoghasiddhi_Akshobya_AmitabhaR atnasambhavaVajrasattva

    Vajravarahi__White Tara_Green Tara_Lochana__Pandara____Mamaki__Vajragharvi


    That represents the Divine Prism, and the Path is the Inverted Divine Prism, so Seven becomes one or first. Then it is following Savitri Gayatri, ascending. Obviously, Apas, or Water, is not the lowest plane, and we are not saying it is, we are using it as the first stage in the noumenal path of return. It is first because governed by Moon, placed here by Violet, which is really what is first, bringing all of Moon's associations. Violet has replaced the ordinary concept of the physical plane, as it is the highest vibration, and physically we are mainly interested in the highest vibration of consciousness, not the forms. This is at least semi-esoteric because the first stage means experience of Jnana or Gnosis. The shattering or shuffling of the elements of form makes more sense immediately when we see Yellow has got ahold of the element Earth, which is governed in consciousness by Mercury. Yellow is extremely profound in this system. It is not the physical earth plane, it is that aspect of subtle consciousness that affects void in a way that makes a point into a square.

    The Buddhas are just in order, it does not mean Amoghasiddhi is yellow. They are simply being indexed on the same Sevenfold scale as made by the Wisdoms in Namasangiti. Hevajra is just shorthand for Vajradhara.
    Last edited by shaberon; 14th November 2019 at 19:11.

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