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

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

    Quote Posted by shaberon (here)

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

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

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

    Her work however is something of a complete enigma.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



    December 1950

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


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

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


    August 1934

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

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


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

    Something of a synchronicity here:


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

    Prajnaparamita, several versions, English, Sanskrit, Tibetan

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

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

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

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

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

    Short Namasangiti Mantra

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

    Namasangiti Short Mantra:

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

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

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


    Vagi-Shvara Maha-Pacha.

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

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

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

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

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

    Manjushri Nama Samgiti Short Mantra Commentary:

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

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

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

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

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

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

    Bhagavan-Jnana-Murté. [Vajrasattva]

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

    Vagi-Shvara Maha-Pacha. [Jewel]

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

    The Nagas themselves are mostly converts too.

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

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

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

    Eight Nagadevi mantara

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    7. [Cemetery]

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

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

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

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

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

    How to stay happy even in hell.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    It seems this is one red flag after another.

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

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

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

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

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

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

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

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

    Tibetan Master or Christian Priest?

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

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

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

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

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

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

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

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

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

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

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

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

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

    {1} Śūraṅgamo,
    {1} Heroic march,

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

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

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

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

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

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

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

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

    Nepalese drawing:

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

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

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

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

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

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

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

    Tara's Song

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

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

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

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

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

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

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

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

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

    namas tāre ture vīre kṣaṇair dyuti-nibhękṣaṇe |

    trailokya-nātha-vaktrābja-vikasat-kesarôdbhave ||

    namaḥ śata-śarac-candra-saṃpūrṇa-paṭalânane |

    tārā-sahasra-nikara-prahasat-kiraṇôjjvale ||

    namaḥ kanaka-nīlābja-pāṇi-padma-vibhūṣite |

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

    namas tathāgatôṣṇīṣa-vijayânanta-cāriṇī |

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

    namas tuttāre-hūṃ-kāra-pūritâśâdi-gantare |

    sapta-loka-kramâkrānti niḥśeṣâkarṣaṇa-kṣame ||

    namaḥ śakrānala-brahma-marud-viśvęśvarârcite |

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

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

    pratyâlīḍha-pada-nyāse śikhi-jvalâkulękṣaṇe ||

    namas ture mahâghore māra-vīra-vināśini |

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

    namas triratna-mudrâṅka-hṛdyâṅguli-vibhūṣite |

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

    namaḥ prabhu-ditâṭopa-mukuṭâkṣipta-mālinī |

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

    namaḥ samanta-bhūpāla-paṭalâkarṣaṇa-kṣame |

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

    namaḥ śikhaṇḍa-khaṇḍęndu-mukuṭâbharaṇôjjvale |

    amitābha-jaṭâbhāra-bhāsvāra-kiraṇa-dhruve ||

    namaḥ kalpânta-huta-bhug-jvāla-mālântara-sthite |

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

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

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

    namaḥ śive śubhe śānte śānta-nirvāṇa-gocare |

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

    namaḥ pramuditâbaddha-ripu-gātra-prabhedini |

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

    namas ture-pādâghāte hūṃ-kārâkāra-bījite |

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

    namaḥ sura-sarâkāra-hariṇâṅka-kara-sthite |

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

    namaḥ sura-gaṇâdhyakṣa-sura-kinara-sevite |

    ābaddha-muditâbhoga-kali-duḥsvapna-nāśini ||

    namaś candrârka-saṃpūrṇa-nayana-dyuti-bhāsure |

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

    namas tritatā-vinyāsa-śiva-śakti-samanvite |

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

    mantra-mūlam idaṃ stotraṃ

    namas-kāraika-viṃśakaṃ |

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

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

    Quote Posted by Peter UK (here)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    would be a grand finale in a Nepalese Buddhist Ceremony

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    HPB, Shurangama, RGV, Matangi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    The upasaka vows that she actually took are:

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

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

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

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

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

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

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

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

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

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

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

    Takasaki's translation of verse 21 is:

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

    The Tibetan fragment was:

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

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

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

    From the standard commentary, verse 21 is:

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

    The Sage Muni has the Dharmakaya

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    Matanga is also explained as:

    A Kirat.

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

    Rishi Matanga

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

    Buddhism mentions a vaguely similar character:

    Bodhisatta born as a candala. See the Matanga Jataka.

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

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

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

    agane gane ghori gandhari chandali matangi janguli vrunasi agasti.

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

    In Sadhanamala, Janguli has a mantra:

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

    and Parnasabari has:

    oṃ gauri gāndhāri caṇḍāli mātāṅgi pūkvasi svāhā

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

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

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

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

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

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

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

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

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

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

    Here is Avalokiteshvara using Mahakaruna Dharani, before which is:


    Which is back to the first Namasangiti Dharani.

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

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

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

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

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

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

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

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

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

    would be a grand finale in a Nepalese Buddhist Ceremony

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

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

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

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

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

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

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

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

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

    Quote Posted by Peter UK (here)

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

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

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

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

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

    I don't know.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    In a very long Slogam, Mahalakshmi says:

    Paramaathma parasunya indrani deveem!

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

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

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

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

    The voids themselves are given by the Arya lineage:

    Sunya, and Aloka (light)

    Atisunya, and Alokabhasa (appearance of light)

    Mahasunya, and Alokopalabdhi (perception of light)

    Sarvasunya, and Prabhasvara (Absolute light)

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

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

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

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

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

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

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

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

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

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

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

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

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

    With Agni and the Vasus or Elements, we found:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    That is bizarre but perhaps fortunate.

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

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

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

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

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

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

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

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

    Any existence of her prior to tantric literature is undiscernable.

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

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

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

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

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

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

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

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

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

    This is her Jonang symbolic mandala:

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

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

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

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

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

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

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

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

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

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

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

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

    Catuskoti of the Three-in-One astrologically:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    That's Not Her Name

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

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

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

    Both of those use an unusual invocation:

    namo locanā didaśa vajravilāsinī bhyaḥ, namo yamāntakā didaśa krodhavīre bhyaḥ

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

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

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

    and the seventh is arguably the Tri-kaya.

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

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

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

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

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

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

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

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

    According to Devi Bhagavata Purana:

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

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

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

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

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

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

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

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

    For the Non-dual Anuttara uncommon explanatory Tantra to the Hevajra, called the Vajrapanjara, it is said; Trailokyavajra's greater and lesser Bhutadamara meditations are based on this - which is found in the Sadhanasamgraha [Sadhanamala]. Bhutadamaru Vajrapani is Charya Tantra, a step beyond Kriya, it uses Cunda, Yellow and Green Janguli, Ekajata, and multiple Maricis with the companions who are really all Pig Face.

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

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

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

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

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

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

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

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

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

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

    raktavaṃkāraṃ prakṛtiprabhāsvaraṃ

    Red Vam formed of Prakriti and Prabhasvara being one.

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

    ḍākinī lāmā khaṇḍarohā rūpiṇīḥ kṛṣṇa śyāma rakta gaurāḥ

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

    Her nature is:

    sahajānanda svabhāvāṃ

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

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

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

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

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

    218 gives her Mind, Speech, and Body mandalas.

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

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

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

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

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

    226 explains some mantric details. She is:

    sarvvabuddhābhiṣekāṃ vairocanakuloḍbhāṃ

    and says:

    oṃ acaṇḍi hoḥ jaḥ huṃ vaṃ hoḥ
    vajraḍākinyaḥ samayas tvaṃ dṛśyahoḥ

    Four Activites are making samaya to Vajra Dakini.

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

    oṃ kha kha khāhi khāhi sarvvayakṣarākṣasabhūtapretapiśāconmādāpasmāraḍāka ḍākinyādaya

    It seems to be effective on Pisaci and the like.

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

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

    At the end she has:

    traidhātukaṃ prabhāsvaraṃ mahāsukhākāraṃ

    Three Dhatus or elements of Absolute Light and Bliss.

    The last 227 Vairocaniye is:

    sarvvabuddhābhiṣekāṃ vairocanakuloḍbhāṃ

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

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

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

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

    Mani: vajradharasāgaragarjine (Vajradhara Sagara Raga Jina)

    Gaja: bhaiṣajyaguru (Medicine Buddha)

    Ratna: supuṣpitasālendrarājāya

    Kumara: padmottararājāya

    Naga: vipaśyine or all Seven Buddhas

    Raga: Samantabhadra and others (?)

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

    In her dharani, Parasol is:

    sarvadurgatibhayottaraṇīm (carries you across all fears in Sarvadurgati)


    āryatārā bhṛkuṭī


    kamalākṣiṇī buddhalocanā

    mahāmāyā devī

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

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

    The "eye" witnesses a bloom of:


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

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

    mahāmudrāgaṇāḥ (circle of Mahamudra)

    and is:


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

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

    Varahi and Tara

    I am persuaded this all fits together. By careful analysis, the veils or keys of "original" Theosophy lead to one point, as do the teachings of esoteric or Tantric Buddhism. It merges in Varahi 225. We will try to describe this, because it definitely does not "stand alone" but is more like a complex hieroglyph of everything.

    Somehow, HPB was clandestinely a nineteenth-century emissary of Vajrayogini. She said that the major initiation in her school--which, the western Mysteries' two or three days of drugged stupor may have echoed--is a three to six month "hibernation" caused by what we would call Tri-kaya Vajrayogini. And so we are trying to show what we have is the actual groundwork, stopping at the point where we comprehend most of the initiatory symbolism and can operate our subtle body or do some Kriya or Yoga.

    Prior to the Triple Goddess are the Solar and Lunar Nerves (called Dynasties), Vairocaniye and Varnaniye with her, or else the basic Tara companions Marici and Ekajata. And so we should probably "stick to" the Tara Generation system, and we will learn how it attaches to Chakrasamvara--Varahi and Hevajra Completion systems. It perhaps is the case that Varahi-based Triple Cinnamasta kills the ego completely, and this ultimate condition is Nairatma who does Hevajra. "No special initiations or practices are needed to bring Tara into your life. Simply speak Her name. Talk to Her. She’ll listen."

    In Sadhanamala, the specific name Vajrayogini is used only twice, both with Ekajata. What it frequently uses is Nairatmayogini. Nairatma's outer path is Prajnaparamita, Pratisara, Vajra Tara.

    Ekajata has Red Vajrayogini or Varahi with her. The big Laughing Ekajata ends with Red Hum having "Suksma Rupa", which becomes Vajrayogini in Ocean of Milk with Dharmodaya. Nagarjuna's Ekajata 127 simply has Vajrayogini at the very beginning in a mantra related to Santim or peace.

    Suksma Rupa is subtle matter, or the seventh or heart essence as differentiated from "mind stuff". Alex Wayman found that it is symbolized in the difference between Arrows and Flower Arrows.

    Saraha's Oddiyana Lokeshvara 35 has a Sattva Vajrayogini. Vajrayogini explains Vadiraj Manjushri 38, which involves Hariti.

    Lokanatha 36 has:

    vajrayoginyo 'bhiṣekaṃ prayacchanti

    and Varahi 224 has:

    vajrayoginyo 'dhitiṣṭhanti.

    Mindrolling equates Jetsün Tröma Nagmo to Krodhi Kali and Vajrayogini. At this point, it is a bit like "being conflated with Ugra Tara". From the two small Mahacina pieces, nothing expressly links to Vajrayogini, just to Ugra Tara (and she is the only one who mentions Yogacara). If Ugra or Mahacina has a Sword, then she is more like Sword Dakini.

    Varahi can be on her own, with dakinis, with Samvara, with Hayagriva, or is in some way inhaled by Marici. Marici is another type of Triple Goddess, made of Prajnaparamita, Varahi, and Vajradhatvishvari. She is a central Varahi with other similar ones around her.

    One potential meaning of Marici's Varahi attendants is since they have the entire Pig Face; this is the same as a particular type of Varahi, called Artha Siddhi. She has the same four arm form as the attendants:

    As she changes names in the retinue, she cycles through different sets of Marici items, i. e. the siddhi of Needle Marici, Fig Twig, or Bow. It seems likely they are Tramen class, i. e. a Wrathful Bodhisattva, which if it slips out of control becomes a Pisaci. Among other things, Marici appears to eliminate the piggish ignorance, while improving Prana from the heart upwards.

    Sadhanamala is not the be-all-and-end-all of sadhanas; it was assembled by Abhayakaragupta, who also did the much more compact Vajravali. It is like a survey or synopsis of what was being done around Nalanda at the time. And the benefit of it is that it remains in the original Sanskrit. The Taranatha (Rinjung Gyatsa) and Panchen (Narthang Gyatsa) collections do not represent the majority of it.

    After many years of thumbing through fragments and so forth, it turns out the mysterious major secrets of Yoga are plainly summarized in a few paragraphs in Sadhanamala Varahi 225, especially Inverted Stupa. It is also described in Vajra Tara 110, but that is humongous.

    Most of the exercises in Sadhanamala originate from Pam, as this also does, Varahi 225:

    paṃkārapariṇataṃ raktapadmaṃ tasyopari yaṃkārapariṇataṃ vāyumaṇḍalaṃ kṛṣṇaṃ dhanvākāraṃ dhvajāṅkaṃ

    Pam becomes a red lotus, which is Bindu-Nada, or visually the pointed top of a normal stupa. This is now the beginning or lowest part.

    Yam becomes the Air mandala, a blue crescent with banners at the corners. This is not simply a glyph, the Crescent is something like the entire transition into Yoga. There, we have made a major article which presumes familiarity with Om Ah Hum or Muttering as explained basically with Prajnaparamita. The article follows closely the Newari pattern, so it is Guru Yoga, adding Gopali and Bharati and Varuni, and the Crescent is not even started until the very end, applied to Pratisara. The Newari format mainly means it is similar to an Apri Hymn with Ila, Bhu, and Sarasvati, it includes Tri-Samadhi, and would eventually add a major Agni rite. So it is largely conversant with any exoteric Hinduism, while it is going to install the occult Buddhist Guhyasamaja procedure.

    Followed through, the training produces Suksma or Subtle Yoga with Four Joys, i. e. third samadhi. So at the beginning here, we do not focus or activate lower chakras; instead, Varahi fuses the lower three centers. This is supposed to be pulled to the center by the "Bow" tension, which makes the Banners flutter. This is in terms of Prana. The Bow does somewhat represent the legs; and in the body, the solar plexus is the second brain, or is the seat of reflexes not just in the lower trunk. That is where we would aim.

    So the first sentence in this exercise can only be explained by all of the Purification and Preliminaries. At this point it may be similar to Laya Yoga or any substantial experience of Bindu-Nada and the intent to pursue it Noumenally or by mostly mental means. That is why we should get Manjushri and Tara. We are going to take the same Zero Point that may be obtained by other means, and guide it on a course according to what they say. "I" need to leave, I don't know what I am doing; the ego is whisked and whittled away, replaced by Voidness or Sunya, which is expanded by the Path. Therefor, the Banners on this Crescent may not be the ultimate victory, but they are, effectively, to us, similar to Dhvajagrakeyura or a major change or reversal from mundane consciousness.

    rephapariṇataṃ raktaṃ trikoṇam agnimaṇḍalaṃ vajrālāṅkaṃ

    This is the red triangle, which could be called Agni or Vahni. It uses three Ah syllables. It means inner heat. Here go the Dakinis and the perfection of Speech. And so Prana is attempting to abide in the three main channels. It has withdrawn from the limbs and is at the core. Normally a human subtle body is fairly crushed, and the system of Taras regenerates it. A parallel of what we are talking about is that in sex, it is considered possible to build some heat and it may rise slightly and then it is usually expelled through the left nerve. And so it is something like that, but more controlled, like conducting an orchestra.

    This is based in Muttering the Three Syllables which correspond to the three main branch nerves and harmonize them. And so with stability this expands or becomes more powerful. It is correct to say it is like the Hindu Manasa Puja, when the mantra recitation becomes completely mental. Our example begins Muttering Pratisara since she has the unusual characteristic of Gold Throat Light. She is "Pra" or "Forward", like Prajnaparamita. If we want to be safe and follow the teaching as closely as possible, she has a dharani and outer practices and easily protects and is actually a Bodhisattva.

    Pratisara is already recommended as a type of samaya for a protector, and Sadhanamala happens to explain her also doing this Three Places in her own way.

    If the Newari formula is understood, at the very basic, it uses Yellow and Red samaya goddesses, types of Vasudhara. Manohara or Hook is an important, and probably the first Red, but here, we moved to Red Bowl or Cup, since it is really the center, the Mahasukha. Then it has the unusual Yellow Throat light, Pratisara. Vairocaniye may be yellow or red. A rare Red Vairocaniye exchanging with rare Yellow Throat light sounds like a consecration that would finish with Form and unleash another deity of Speech.

    The Speech deity will hold the Dakini energy.

    So the Triangle is not a static picture, it is a major process. The Dakinis have to assemble at the center and become pliant to one's mantra.

    The maximum Yoga deity we could perhaps finish with is Ziro Bhusana, whose method is quite close to Cinnamasta, except she is Lion Face Guru of Guhya Jnana.

    vaṃbhavaṃ abmaṇḍalaṃ śvetaṃ varttulaṃ ghaṭāṅkaṃ

    Vam supports the white circular mandala. This is beyond mantra, and is more like Entering the Mandala, Mind Mandala, Citta Vajrapani or Citta Mani Tara, Dharma Kaya.

    laṃkārajaṃ pṛthivīmaṇḍalaṃ caturasraṃ

    Lam becomes the yellow earth square base, which is now the top.

    The Fourth Kaya is the Mahasukha mandala, Four Dakinis in Ratna Family with Four Skull Cups: Vajra (Bodhicitta), Samaya, Visamaya, and Samaya Visamaya Karota with the five constituents.

    And so what we have done with Yellow is begin it as Nirmana Chakra, moved it to the guardian of the crown, and it finally becomes something scarcely describable, earth lifted to heaven, and this "grail" is what links us to the base of an upright stupa of a real deity of Ultimate Enlightenment.

    Manjushri can use the Paramitas and Usnisas in Ratna Family, and here, Varahi places Four Dakinis in Ratna Family for Great Bliss.

    haritaṃ suṃkārasambhavaṃ sumeruṃ caturasraṃ caturdvāraṃ aṣṭaśṛṅgopaśobhitaṃ tanmadhye
    paṃkārapariṇatāṃ padmaṃ tasyopari huṃsambhavaṃ viśvavajraṃ tadvaraṭake ālikāliyogaṃ
    tanmadhye vaṃkārapariṇataṃ vajram /

    Green Sum becomes Sumeru, or Mt. Meru, with the four quarters, Pam again forms a lotus, Hum as a crossed vajra begets Ali Kali, which perhaps is an alphabet wheel, rosary, or Abhisambodhi, and Vam becomes a Vajra.

    This goddess is Vajravarahi not because she is in Vajra Family, but, because Vam becomes a Vajra, which continues to become her (although in union she may be Vajra Family):

    etatpariṇatāṃ vajravārāhīṃ
    raktāṃ trinetrāṃ muktakeśāṃ nagnāṃ khaṇḍamaṇḍitamekhalāṃ
    śatārddhasārdranaraśiromālāpralambitāṃ vāmabhuje kapālaṃ
    duṣṭamārādyasṛgdharaṃ dakṣiṇe
    tarjjayantīṃ diśaḥ sarvvaduṣṭatarjjanavavajrikām /
    kalpavahnimahātejāṃ sravantīṃ rudhirapriyām //
    ūrddhapādasthitāṃ bhāvayet /

    The final energetic stage that we can replicate with Ziro Bhusana is that she begins drinking:

    padmasya pūrvvādipatre
    ḍākinīṃ tu tathā lāmāṃ khaṇḍarohāṃ tu rūpiṇīm /
    vidikpatre tathā bhāvyāḥ karoṭāścatkāraḥ śobhanāḥ //

    The Four Dakini retinue is used with Varahi 217 and 218, and here. And so Varahi is often considered related to five, celebrated on the fifth day, like Sarasvati or Manasa. So "Praise of the Five Elemental Dakinis" is a generic mantra with this further detail behind it. Such as Lama is certainly not the Tibetan word for guru, it is an Indian word for sex appeal.

    But if we raise the Four Dakinis by Guhya Jnana, she is the inspiration, human or other teacher, of nearly everything for Zhitro Hundred Deity or Dakini Jala. Dakini Jala itself starts by invoking Vajra Yogini.

    Rinjung Gyatsa 50 is Mitra's White Two Arm Lokeshvara with Red Two Arm Guhya Jnana Dakini [appearing in the aspect of Varahi], who uses "Dakini" in place of "Om". Both are crowned with Amitabha, and are surrounded by dakinis of Four Families. Guhya Jnana is inseparable from Jinasagara Lokeshvara, and develops him into Padmajala; she is susceptible of playing Vilasini. So Guhya Jnana is not only a root of Varahi, she is also of Lotus Family and Mahakaruna.

    Ekajata 123 somehow finishes with a Red Two Arm Vajrayogini with a chopper and skull who is not the normal naked, digambara, but is nagnam, which is more like a naked sl ut. Nagnam is rarely used, Kurukulla 188, Varahi 224 and 225 (with the Four Dakinis). Vajrayogini is also in Nagarujuna's Ekajata 127.

    Tiphupa calls the teacher Siddharajni as Varahi and Pandara and specifically says she is white with a red luster. Siddharajni "is" Mandarava, i. e. First Transmission or Nyingma, and as herself, is the major part of Sarma, Guhyajnana and all the tummo, etc., Six Dharmas, who in Nepal is also Khadga Yogini, and therefor attaches to Khandaroha--Varuni--Guhyeshvari. She is over the mythical King Konchog Bang. Padmasambhava was swallowed by Kungamo--Guhyajnana. She is said to have directly experienced Amitayus.

    In the canon, she originates Jnana Dakini and Simhamukha practices. If we take her in Yoga as Inner Knowledge, she is Guhya Jnana Dakini and Ziro Bhusana. It does not matter if we peer in to Nyingma, Sarma, or old Indian sources, she is the heart of esotericism.

    So we have her, or Guhya Jnana and her Guru, while we are more or less attempting to make a samaya being to each Family. The better this is, then the better the Guhyasamaja will work.

    mantraṃ cātra - oṃ sarvvabuddhaḍākinīye vajravarṇanīye huṃ huṃ
    phaṭ phaṭ svāhā /

    // śrī oḍiyānavajrapīṭhavinirgataūrdhvapādavajravārāhīsād hanaṃ
    samāptam //

    At this point, Sarva Buddha Dakini and Varnani or Speech goddess are enfolded together. This appears to be an equivalent to Buddha Dakini having been mixed with Vairocaniye. In the final Tri-kaya Vajrayogini, the third or Dharma Kaya aspect is realized, and Varnani remains in a branch and Sarva Buddha Dakini becomes the central. By definition, this would be a new condition of the Avadhut. So 225 is like the last possible exercise pertaining to occult rejuvenation of the subtle body. The system of Taras is to take it from a dilapidated capillary up to a strong staff, and so again, the staff item indicates progress here and/or the Vajra Danda or extension of the Avadhut beyond the crown.

    In a much larger Varahi Sadhana, her first title is Vajrayogini. Attributed to Umapati Deva, it contains all the expected elements, and appears to add Guhyasamaja or the triggering process of substances brewed in the Cup. So we are trying to do a scaled-down version of this, or of White Conch Vajrayogini.

    If we accumulate certain fragments and outer teachings, or reverse-engineer these initiated Completion Stages, we get the same thing. To respect the sense of the transmissions, we should not self-generate as the deity, or attempt the entire Guhyasamaja. What the small 225 does not show is Armor Deities or Guhyasamaja.

    It is said that Vajrayogini was Je Tsonkhapa's (1357 - 1419 C.E.) innermost yidam.

    There is no evidence for this since the Gelugpas had paid attention to Vajrayogini/Vajravarahi only as the consort of Chakrasamvara being one of their three principal yidams (gsang bde 'jigs gsum; the others are Guhyasamaja and Vajrabhairava). But it is also said he had private books on her.

    To this very day, Vajrayogini is not part of the canonical teaching curriculums at the tantric colleges.

    Only as late as in 18th century the Sakya transmission of Naropa's Vajrayogini seems to have been introduced to the Gelug tradition.

    And because that is the end, we may find Hindu Cinnamasta being commercially exploited, but, of ours, hardly anything is said.

    Visible Mantra has reserves about publishing Cinnamasta's Triple Mantra, which originates from the forty-eighth and fiftieth chapters of Heruka Root Tantra. Generally it is explained as three entities.

    Sarvabuddha Dakini is All Buddhas' Dakinis or Mind
    Varnaniye is Speech
    Vairocaniye is Form

    The mantra has thirty-two letters. The central Vam is explained as being five letters: Ah (Vajrayogini), Ya, Ra, La, Wa, the Four Dakinis. This makes the total of thirty-seven Dakinis as in her thirty-seven point samadhi. The primary five are inner dakinis, and the minor twenty-four sacred sites are outer ones.

    This mantra is hardly available at all; you can listen to it in Gyuto or deep bass style. But it is not exactly something to listen to, it is not to purify the environment or oneself, it has no use other than Cinnamasta sadhana as the progression from her previous components. That is why we are really focusing on the individual Varnaniye and Vairocaniye.

    Even Circle of Bliss has almost nothing to say about her. The yoginis are chandalis; and it is only for Completion Stage. Sarva Buddha Dakini pours mixed red and white bodhicitta into her own mouth; from the left channel, lalana or ida, White Moon, semen mixed with Akshobya (who may be urine) enters Varnani; from the right channel, rasana or pingala, Red Sun, menstrual blood mixed with regular blood enters Vairocaniye. Usually the upper Avadhut is governed by Rahu, the lower by Kalagni, "Fire of Time", destruction, or tenth planet.

    Elizabeth English used Guhyasamaja Sadhanamala, which has three Trikaya Vajrayogini sadhanas before the two Virupa verse pieces. Of this "Vajrayogini book", she says:

    While these groupings are not entirely even, they are marked enough to suggest a conscious arrangement of the materials. What is even more striking is that this arrangement is complemented by the internal structure of the Abhisamayamanjari by Sakyaraksita (GSS5). Sakyaraksita's work begins with classic sadhana meditations on Vajravarahi's thirty-seven-fold mandala, after which it becomes a compendium of alternative visualizations of the deity in her different manifestations. The catalog of visualizations supplied in the Abhisamayamanjari mirrors the sequence of the Guhyasamayasadhanamala collection as a whole, so that the classic warrior-stance Vajravarahi of the first part of the work is followed by the urdhvapada-pose Vajrayogini, Vajraghona, the two-armed Vajrayogini, and the Trikayavajrayogini forms. Thus, it looks as if the Abhisamayamanjari may have been used as a blueprint for the arrangement of sadhanas by the compiler of the Guhyasamayasddhanamala.

    The Guhyasamayasadhanamala contains a number of texts that describe Trikayavajrayoginl. These fall into two groups:

    i. The first group (I) comprises the Laksmisadhana (GSS24), perhaps by Laksmi, the Sadhana of Triple-Bodied Vajrayogini (Trikayavajrayoginisadhana GSS25), and two praise works {stotras GSS26 and GSS27) by Laksmi's pupil, Virupa...According to the texts in group I, the self-generation of Trikayavajrayoginl begins at the yogin's navel with the visualization of a blossoming white (or red, GSS24) lotus topped with a red sun disk produced from ram. Upon this, the yogin visualizes a red dharmodaya produced from the syllable hrim, within which Vajrayogini is generated, also from the syllable hrim...The second group of texts prescribes the generation of the deity at the heart upon a multicolored lotus but, as in the first group, within a vibrantly red dharmodaya and as a transformation of hrim. There are significant differences between the two sets of sources in the way the central form of Vajrayogini is then to be visualized. In group I, the texts are economical and focus their attention mainly on her stance. She is described as yellow in color and naked.

    (again, Lakshmi has intruded into the sadhanas and also become Virupa's teacher)

    In the second group of sources (GSS9«SM234«GSS3o), there is no mention at all of a severed head or of any other distinguishing feature...Her generation is described, however, beginning at the heart from a multicolored pam that transforms into a multicolored lotus and culminating in the goddess Vajrayogini produced from a red hum and seen having the color "dark gold" (kanakasyamam)— that is, red in color rather than yellow.

    In the central portion of this [dharmodaya- triangle] is the syllable hrim, which is described as yellow in color, [Trikayavajrayogini] arises from it and is [also] yellow. She is by nature (svayam) situated in the avadhuti, but in lalana she is very dark, and in rasana she has a white [color], In the middle she is in the pratydlidha stance, naked, and charming in [her] yellow [color]. [Thus] the goddess Trikayavajrayogini is established in the three channels, This [goddess] as a single [god- dess] is called Sarvabuddhadakini.

    She says Srihatta is Syllhet in modern Bangladesh, and this set of sacred sites is unique. Of the major pithas, the yogin identifies the three goddesses with the first three sites, and the central goddess again (presumably as the transcendent "fourth") with the fourth site.

    The bali mantra in the Virupa-based Trikayavajrayogini sadhanas (group I) is the only mantra in the GSS that states that it is "for enlightenment" (samyaksambodhaye); the rest are for various siddhis.

    She is peculiarly interested in the large Umapatideva version we found in Nepal. So the Sanskrit Canon carries at least portions of Guhyasamajasadhanamala. There is a small class of goddesses, the ten vajra-vilasini who act as the agents of the consecration in the Abhisamaya- manjari. She says Virupa's Trikaya Vajrayogini verses also praise Vilasini, who is also in GSS.

    Varahi and Cinnamasta became symbolically associated with Mars, which was all news to me, but a careful look seems to make it more valid.

    Bagalamukhi "is the Mahavidya of Mars", in the sense of being the Guru of Mars. Mahavidya refers to mantra-based inner knowledge. Bagalamukhi is commonly known as Pitambara Maa in North India, or Brahmastra Rupini, the goddess associated with yellow color or golden colour. Bagalamukhi has a golden complexion and her dress is yellow. She sits in a golden throne in the midst of an ocean of nectar full of yellow lotuses. A crescent moon adorns her head. Two descriptions of the goddess are found in various texts- The Dwi-Bhuja (two handed), and the Chaturbhuja (Four handed). The Mahavidya system similarly says not to attempt full sadhanas without initiation, but you can use the mantra, image, praise, etc., similar to a samaya.

    Her power is Stambhana which is paralysis or stoppage, which has the meaning of stopping the karmic wind in any Yoga; the taming of Ketu. This is of course what will produce trance, Guhyasamaja Completion, up to suspended animation. So if Mars is the highest physical or outer planet, this tells us about the ending or transcendence of Form.

    The role of Mars as Subramanya, at his main Temple, is that he is merged with Vasuki [Naga King]... poojas offered to Vasuki or Nagaraja are nothing but the poojas to Lord Subrahmanya. According to Wiki, Subramanya is the refuge for Nagas when attacked by Garudas. According to his iconography, his Peacock still grips a serpent. It recognizes most of his basic components: six heads and called Kartikkeya because suckled by the Kritikka--Pleiades, being the mind and senses, related to Fire and Mars, commander of divine hosts, transmutation of sexual energy, effective against Rahu-Ketu (serpent) disorders. In his mantra, he is Sharavana Bhavya, just meaning he was born in a divine pleasure garden, which has little definition other than where he was born, and where Ila became female.

    According to the Bhagavat P., Ila is the daughter of Manu, born to him when he prayed to the Gods Mitra and Varuna. It says that she was later turned into a man named Sudyumna. Said to be the son (Iḷa) and/or daughter (Iḷā) of Manu Vaivasvata, he/she is subject to various changes of sex in a number of Purāṇic stories. She is also called maitrāvaruṇī as the daughter of mitra and varuṇa. Or, descended from Viṣṇu in this order:—Brahmā—Marīci—Kaśyapa—Vaivasvata Manu—Ilā. Vaivasvata Manu was the son of Kaśyapa by his wife Aditi, and Ilā the daughter of Vaivasvata Manu by his wife, Śraddhā. Ikṣvāku, the ancestral father of the solar dynasty of Kings was brother of Ilā.

    Like Mahamaya, Ila is involved with sex change:

    The eldest son of Vaivasvata Manu; born of putreṣṭi; anointed by Manu going to Mahendra hill for tapas; set out for digvijaya, when he reached Śaravaṇa gardens where Umā was sporting with śiva. There was a curse by which a male who entered the garden was turned into a female. So Ila became ilā. Bewildered Ilā was wandering and was met by Budha [Mercury], Soma's son [Moon's son by Tara]. She agreed to be his partner and followed him. Ikṣvāku and his brothers were concerned at their missing Ila and were told by Vasiṣṭha of his whereabouts. On Vasiṣṭha's advice, Ikṣvāku performed an aśvamedha, as the result of which Ila would be a Kimpuruṣa for a month and Ilā for the next alternately. As Ilā, she gave birth to Purūravas, the first of the lunar race. In a way Ila was responsible for the two dynasties—solar and lunar.

    Those are still the two main branch nerves. Any relation to actual history is incidental.

    In Ayurveda, Ilā (इला) refers to “earth” and is mentioned in a list of 53 synonyms for dharaṇi (“earth”). Dharani also means “she who bears, preserves, and nurtures,” expressing the essentially maternal nature of these goddesses as they support, protect, and assist those who seek their blessings.

    It sounds similar to the basic genetic code. A sex-changing Ila/Varahi/Mahamaya--Earth produces a child with Budha--Mercury, who is already somewhat androgynous, and the result is Mars. Physically, you have to break a chromosome to get the male "Y", and it is incapable of coming to life apart from the female X, which can viably exist by itself as XX. So a physical male is like a broken, unnecessary added part, sort of like Mahamaya becomes male just in order to have union with Buddha Dakini.

    In terms of planetary influences, Manjushri is Mars.

    ManjushrI is an adoption of the Hindu skanda/kumAra or ShaNmukha. The mantra-s of the Arya manjushrI kalpa make this apparent. In the Manju'srii-muulakalpa there is a description of a Kaarttikeya-Manju'srii, to be depicted, according to the text, sitting upon a peacock, the usual throne of Kaarttikeya. The same work contains a mantra called Kaarttikeya-Manju'srii, extolled as being particular to Manju'srii. Manju'srii is also given the epithet Kumaara. The Manju'srii-muulakalpa is also a tantric text, as the reference to a Kaarttikeya-Ma~nju'srii mantra indicates, and it is likely that, for whatever reason, Kaarttikeya-Manju'srii represents a grafting of extraneous material onto a pre-existing figure. From Origins of Manjushri. We think this "figure" is mainly in Brihadaranyaka Upanishad.

    He is also seen as Mars in China; although "his regular title kumāra-bhūta has led to curious blend with (Kumāra =) Kārttikeya (= Skanda) in Mmk".

    So while we mainly speak of "white male seed", here, he is the red god, and it is his Shakti Sarasvati who is white like moon. Red blood represents external, mayavic perception, and so it is this raw condition of Mars that we first have to convert to white bodhicitta. After this, the "secret" Mars may begin to glow as inner heat. Correspondingly, there is the rare Red Avalokiteshvara of Nepal.

    Zopa Rinpoche does not distinguish between Citta Mani Tara and Vajrayogini, except to point out this is not Marpa lineage, but Phamting of Nepal, so it traveled with Naro Dakini.

    We have not followed any established Twenty-one Taras--each of those systems is like a specific sadhana. Instead, we used her to bind Sadhanamala Taras with the more commonly-known ones, to help find the meaning and relationships. Tara is mostly going to come and help us "as-we-are" and will build our knowledge and subtle body until we are ready for something like Varahi 225.

    If we are thinking of the peculiar arrangements with Jewel Family in the North, it is the same with Taranatha's Vajradhara-based Samaya Tara Yogini:

    At the bottom left, in the eastern direction, is Shanti Tara, peaceful, white, holding a lotus blossom while riding a yellow duck on the water. At the top left, in the southern direction, is Krodha Tara, wrathful, blue in colour, holding upraised a sword and riding a blue buffalo on the wind. At the right, in the western direction, is Powerful Tara, semi-wrathful, red, holding a hook and riding a red horse in fire. At the right, in the northern direction, is Increasing Tara, peaceful, yellow riding a white elephant on the earth. These are the four main retinue figures from the mandala of 25 deities belonging to the Wisdom-mother Anuttarayoga classification of Tantra in this Marpa Kagyu view (where it is found with Samvara and Vajrayogini):

    From the mandala of twenty-five deities from the Sanskrit root text Samaja paramartha sarvakaramodaya-nama-tarayoginitantraraja and the samaja paramartha sarvakarmodaya-uttaratantraraja.

    This is unusual due to the order of the elements and Activities, i. e., Hook is third. For that, there is some kind of exchange between Red Hook Manohara, and Janguli. The regular magnetic syllable Klim is hidden away, and in Buddhism, magnetizing takes on more of the red trait or Chain or Bandhaya Vam. Then the Hook, which is usually first or White, is Jah, Janguli, related more to birth. Here, it does not even have a "usable" item, and simply is in Water, which in occult color, is at the very first degree with Moon.

    The basic Four Activities Jah Hum Vam Hoh is capable of this variation starting with Shanti (Strim), or, a more aggresive, wrathful mode like an Ultra Hook and possibly Kila.

    From what I can tell, Samaya Tara and her Four Activities are intended as the center of twenty-one Taras, and itself centers on Amoghasiddhi Tara.

    Even in a relatively unidentified Gelug view of her, Seven Syllable deity is at the top left in a human skin:

    The Kagyu version in our main Tara post is with Varuni--Khandaroha. If Tara is found with Varuni and Seven Syllable, then she has her eight hands full of almost everything I can think of.

    Symbolically, she at least has yellow square at the end after red triangle:

    They perhaps are in an order we could call white water bindu, blue wind mandala, red fire triangle, yellow earth square.

    Lineage: Jaya Vajradhara, Bhagavani Arya Tara, mahasiddha Tailo Prajnabhadra, mahasiddha Lilavajra, Rahulagupta, Lord Dipamkara, Bum Sengge, Tatva Shrimitra, Sanghashri, Ratnadvaja, Nayakashri, Dharmashri, Shakya Rak****a, Sujata, Buddhashri Mitra, Jnana Ratna, Jnana Vajra, Ratigupta, Shantigupta, Buddhagupta Natha, Taranatha (b.1575), etc.

    If this is Amoghasiddhi Tara, her Activity or Accomplishment seems quite close to arranging an Inverted Stupa. It is not necessarily showing Mind Mandala, or, perhaps, Citta Mani.

    Tara almost always has Peaceful Sambhogakaya Bodhisattva appearance. This is not completely correct, since there are a few Wrathful Taras. And there is a Sixteen Bindu Avalokiteshvara, called Jinasagara, also using Eleven Face Maha form. In this basic view, it has Yellow Prajnaparamita and Yellow Vajrabhairava, and then above Nagarjuna, there is "Green Tara and Krodha Tara":

    Because this is Lotus Family, we might think it is based from Lotus Family Green Tara, which is fairly particularly the Peaceful Day/Wrathful Night variety.

    We would almost say, because of her lotuses, "Green Tara" is Citta Mani Tara.

    "Krodha Tara" has four arms, drum, staff, and cup. However, if we check out the detail from the master level work, she finally takes on Dakini energy:

    It is Kadam, so she is above Atisha, again with Green and White Tara. But as an individual, there, Krodha Tara can hardly be distinguished from Buddha Dakini-class beings. By "class", they are on the level of the retinue of Mahamaya with Buddha Dakini (who should be Red):

    Chandrakirti refers to a Vajravarahi Tara Stotra. Tara is sometimes the "Precious Queen" of Chakravartin implements. She has Sahaja with Amoghasiddhi. She has a finger on most any kind of Higher Yoga teaching, but just a tiny few in her own name. But the sheer volume in Sadhanamala about Vajra Tara exceeds almost anything that has been taught about any deity. Put together with Marici, there is quite a lot that is not to be found elsewhere.

    Suryagupta's Tara does a reversal amidst Dhyanis and Prajnas. "White Tara" does it in Nyingma; Red Sarasvati does it in Bodong. White Vajrayogini does it, and there is a Standing Vajrayogini with Varahi Ghona on the top of her head that does. Sri and Vasudhara also do it.

    On the other side of Sixteen Bindu Avalokiteshvara, under a regular Green Tara, the website or mandala says there is supposed to be Manjushri, but it is actually Nagarjuna.

    Kadam is closer to the Arya Lineage, which mainly uses Akshobya Guhyasamaja. In this Nineteenth century Mongolian view of Akshobyavajra, at knee level, he has Four Face Sarvavid Vairocana (Sarvadurgati) and Khasarpana. His lower trinity is White Tara, Vajrayogini, and Sarasvati:

    This is again non-iconic or it is not a formula from a text, it is something the donor has combined as their personal practice. Mongolia is a successful direct implementation of a Bodhisattva tulku line by an arm of the Gelug which to all appearances is very Jonang-tolerant if not friendly. The Mahatmas seemed particularly proud of it.

    In Nepal, Vajrayogini is undoubtably melded with Mahacina Tara and Guhyeshvari. This Tara or Ekajata is not necessarily from Tibet, which is not known to have any kind of practices of its own. She seems to be more "within the culture" of Manjushri or Kirats or Nagas. If we ask India about Tara, we are reverted to temples that have been occupied by Kirats for untold time.

    Sankhu self-arising Vajrayogini has four arms, two of which hold a skull-cup (kapala) and curved knife at her heart. The remaining two arms hold a sword and a blue utpala flower. There is also a self-arising Swayambhu stupa which is governed by Twelve Arm Namasangiti Manjushri. The thing that originally got his attention was seeing Chakrasamvara and Vajrayogini, so he decided Kathmandu was a good area for meditation. When providing the Vajrayogini experience, Vajradhara does so in his Red form, Vajradharma.

    Nepal Vajrayogini can give all the Tara and Guhyeshvari along with the clearest explanation that Seven Dhyanis include Vajrasattva and Vajradhara. Sword Dakini or Ugra Tara is somewhat of her disguise. So again if we make sense of Guhya Jnana, Nepal Vajrayogini will easily back it up.

    The actual Varahi herself is Tibetan.

    Varahi's tulku went to Lhasa in 1958 and received the empowerment of Yamantaka from the Dalai Lama and the empowerment of Vajrayogini from the Dalai Lama's tutor, Trijang Lobsang Yeshe Tenzin Gyatso. She is a Black Hat. Dechen Chökyi Drönma has been trained in the Bodongpa tradition and remains the head of the Samding Monastery. It is not a convent, it is a unique institution--co-ed, mainly Bodong and Shangpa Kagyu. And so she is "in exile", being about seventy miles away in Lhasa, since it was destroyed in 1959. Closer to Lhasa, there is another branch of Samding Monastery on the small island of Yambu in Rombuza Tso or "corpse-worm bottle lake" (which, apparently, received this unusual name because it was used as a burial place for monks). Samding itself "frowns down on the Dumo Ts'o, the inner lake betwixt the connecting necks of land above-mentioned, into which are cast the bodies of the defunct nuns and monks, as food for fishes."

    It has a chamber where the tulkus' remains or relics are kept: To the grim charnel-house, it is considered the imperative duty of each incarnate abbess to repair once, while living, to gaze her fill on her predecessors, and to make formal obeisance to their mouldering forms. She must enter once, but only once, during her lifetime.

    H. H. Sakya Trinzin says his aunt voluntarily slept upright like Varahi has to.

    Up in northern Tibet is another sanctuary dedicated to Dorje P'ag-mo. This convent also stands on an islet situated off the west shore of the great lake, about 70 miles N.W. of Lhāsa, the Nam Ts'o Ch'yidmo, and is much akin to Samding, composed of a few monks and nuns under an abbess. At Markula, in Lahul [trans-Himalaya], is a third shrine of the goddess.

    The Shangpa believe there is another Varahi incarnation in Bhutan. Nepal's Kumari is a temporary fusion of Hindu Durga and Buddhist Vajravarahi.

    Varuni showed up in a few more notes:

    In Valmiki Ramayana, into the pot in which Mitra's energy was discharged Varuni also put his (?) own, and both the energies were mixed up. Thereupon after some time from the energies of both Mitra and Varuna sprang up the effulgent Vasishta the priest of Ikshwakus.

    In Bhrghu's story, Varuni is called Charshani Devi. Varuni co-existing through Varuna, sits among a throne scattered with diamonds, and among them sit other gods and goddesses such as Samudra (the seas), Ganga (the Ganges) along with other gods and goddesses of springs, rivers, and lakes in Varuna’s courts.

    Nairatma--Hevajra have Water or Vari Yogini, "i" arising, usually considered Perception or Samjna Skandha, and also Mouth--Ragavajra--Passion Variyogini. Nothing says this equates to "Jaldevi", Water Devi or Varuni, except interpretations based on their meaning.

    Surya's wife Samjna gave birth to Yama, Yami/Yamuna, and Sraddha Deva Manu. Yami gave birth to the Aswins. Samjna is sometimes also called Ushas (Marici).

    Or, Visvakarman had two daughters, Samjna and Chaya, both wives of Vaivasvata Manu.

    mantra karota, mantra karota. “Mantra skullcup.” Reference to the four skullcups placed
    in the inner circle of the Chakrasamvara mandala. The skullcups and their contents purify
    the practitioner to attain the state of enlightenment.

    mantra patra puja, mantra pĺtra pujĺ. Mantra Skull-cup Worship, a purification
    visualization dedicated to the goddess Varuni, who is an emanation of Vajravarahi.

    Varuni, Also called Goddess of Wine (Suradevi). Emanation of Vajravarahi. Alcohol
    and skullcups are her primary symbolic elements; the goddess of purified elixir of insight
    contained in the skullcup. Specific to Chakrasamvara practices in Newar Buddhism.

    Vasundhara, Vasundharĺ. Bearer of Treasure. Newar Buddhist epithet of Vasudhara,
    “Steam of Treasure,” the bountiful goddess and giver of wealth. An exoteric hypostasis of
    Vajravarahi in Nepal.

    So again, Vasudhara (Tara or Lakshmi) and Varuni are pretty specific to the Nepalese method which is interwound with Manjushri (Sarasvati). Nepal's Vajrayogini adequately shows Seven Dhyanis, and in her Tri-kaya is the same as Cinnamasta, which is evidently the major initiation mostly undefined until recently.
    Last edited by shaberon; 11th December 2019 at 09:01.

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    Valerie Villars (11th December 2019)

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

    Tara and Varahi, Cinnamasta, Marici

    HPB was criticized using a possibly made-up word, Lanoo, which we will answer by saying Lotsawa Nyan has provided a form of Vajrayogini called Ziro Bhusana. Why would this be related?

    Although "Lanoo" was generally used to mean chela or disciple, at one point she equates it to the normal term Shravaka.

    Shravaka (nyan thos). 'Hearer' or 'listener.' The practitioners of the the First Turning of the Wheel of the Dharma on the four noble truths.

    Nyan is not only a personal name, but refers to Hearing, which reverts to Lanoo. In this case, however, he appears to be the appropriate answer for a question of Vajrayogini and individual practitioners. As far as I can tell, HPB was in a conundrum of how to present Vajrayogini to a Victorian audience; since then, there has been over-publicity of perhaps making Vajrayogini too accessible and too promoted. The explanation from Nyan's Vajrayogini directs us to Guhya Jnana Dakini. The Yoga Path or Generation Stage we might call similar to the First Turning show us to the same Guhya Jnana.

    This is a meeting point of a single entity that otherwise has no scriptures, tantra cycles, etc.

    The First Turning is the four initiations of the Arhat Path, and does not teach the Bodhisattva Path.

    We would agree that the fourth is major; it appears to me that it pertains to Kama Loka and Vajrabhairava--or at least Kama Loka is the fourth plane, and Vajrabhairava is the fourth Namasangiti, and there is a huge brick wall involving death, bliss, and the subtle body, which the average person will never overcome. The Vajrabhairava is Father Tantra, making it early if not first in tantric practices of Highest Yoga or Yoganiruttara Tantra.

    Commonly, everyone will die, but during life they will not do much with the subtle body or ultimate wisdom or aspects that we claim are more than only the "defeat of death" and "quiet nirvana". Mahayanists usually see the four stages from the First Turning as not being fundamentally different from their Hindu equivalents. It will mainly benefit oneself, and is seen somewhat as a Pratyeka or Solitary Buddha. The Mahatmas called the mortal personality "Pratyeka" and said the goal of initiations was chiefly to wed Manas to Buddhi. Correspondingly, it seems, to me at least, most of our advanced meditations deal with Kama Loka and Manas, and I would think only the kinds that show "reversal" or "peeling" are the ones effectively Dissolving the Voids and producing more continuity into Prabhasvara, which then perhaps means Buddhic Plane and possibly Varuna.

    Above "Pratyeka", they didn't say Adept or Arhat or Bodhisattva, it is Amrita, which is not really a degree or initiation, but is more like the main ingredient in spiritual practices. It isn't anything unless you make it. Physiologically, Varahi is a drop or taste of it; Kurukulla is saturation. Most similar to fluid, or magnetic fluid, it operates as Varuni, using a Cup and then Three Cups. One orients the Manas to Amrita, rather than to personal ideas and lower worlds, which lose their pull.

    We are a Sravaka or Lanoo or Nyan, and since this last term also happens to mean a lineage, we will find it is the one we are unknowingly following. If I don't have an actual guru to hear, I listen to primal Om.

    So then if we say the major goddess is Varahi, we want to form the Buddha Bodies or Tri-kaya, mainly by Tri-samadhi, which means the entire Generation Stage through Suksma Yoga, there is the notion of why Varahi would proceed to other rites using different names. In Hinduism, she seems to always keep her Pig Face. In Buddhism, the face has a limited application and goes away.

    In the schools, the first new rite will be Jnana Dakini, for whom, sources like Circle of Bliss or Himalayan Art can mainly just observe than North and South appear to be switched. If Dakinis are often listed textually backwards, it is not visually backwards if North has been reversed. Following the sadhanas, it has something to do with not using the fifth or base of the spine chakra, and instead starting in the Solar Plexus as Yellow Earth. But eventually Yellow Jewel Family protects the head, and it appears to be after this that Amoghasiddhi goes to the base of the spine. So actually, the traditional northern and southern deities are "reversed" in the subtle body, eventually. From Sutra of Golden Light (an early Mahayana Sutra) the figures are named Dundubishvara and Ratnaketu. One can re-trace this evolution historically as needed; Nepal Vajrayogini says there are Seven Dhyanis.

    We at least have a conceptual equivalent of Vajrayogini as Guhya Jnana Dakini. This is only a concept without going through the Kriya and Yoga stages she is the definition of. We can learn all her symbolism and perhaps get her to function internally. A major part of Guhya Jnana is the Four Dakinis. How are they relevant?

    Jnanadakini (Tib. Yeshe Khandroma), the 'sky-going goddess of pristine awareness', is a dark-blue manifestation of Vajrayogini and Vajravarahi who belongs to the Caturpitha Mahayogini Tantra cycle, which relates to the 'four seats' (Skt. caturpitha) or sacred sites of the four heart-dakinis of the Chakrasamvara Tantra Cycle: Dakini, Rupini, Khandaroha, Lama. To Jnanadakini's mandala, the entire Varahi thirty-seven points are subordinate.

    Guhya Jnana's Mahasukha Four Dakini group continues to be used in all of Chakrasamvara--Varahi, and should be understood as meaning the four most important Pithas, translated as the main chakras of the subtle body.

    So to pursue her as an individual is to understand Dharmadhatu Ishvari by using Vajrasattva to open the various Families and definitions. This is almost the entire outer path of Sutras and mantras, greatly assisted by Manjushri and Tara. It would involve some taste of Amrita. If one is able to build this power, it would raise to Guhya Jnana with her retinue. This is where we would begin to use Inverted Stupa. The teachings and philosophies of the entire Dakini Net will be established, and it becomes a fiery, living circuit.

    In the schools, if Jnana Dakini is more of a secretive energetic state largely confined or shrouded by Vajrabhairava, a couple examples of his lineage are:

    Vajradhara, Shri Vajrabhairava, Jnana Dakini, Lalitavajra, Vajrasana, Amoghavajra, Jnana Sambhava Bepa, Padmavajra, Dipamkara Shrijnana, (the Nepali) Bharo Chag Dum, (the Tibetan) Ra Lotsawa Dorje Drag, etc.

    Shri Vajrabhairava, Jnana Dakini, Mahasiddha Lalitavajra, Amoghavajra, Yeshe Jungne Bepa, Mahasiddha Padmavajra, Marmedze Srungwa, Rwa Lotsawa Dorje Drag, Rwa Chorab, Rwa Yeshe Sengge, Rwa Bum Seng, Rongpa Gwalo Namgyal Dorje, Rongpa Sherab Sengge, Lamdrepa Yeshe Palwa, Je Sonam Lhundrup, Choje Dondrup Rinchen, Je Tsongkapa Lozang Dragpa (1357-1419), etc.

    So Padmavajra is in a line from Lalita Vajra who received it from the deities Vajrabhairava and Jnana Dakini (Manjushri and Sarasvati). The first is an energetic condition of overpowering death and worldly nature, Trailokyavijaya, the second adds Bliss. How she does this is by him working. If he works well, she is happy, more or less.

    But we are starting from a Yoga-based training, from Tara to Guhya Jnana Dakini, mainly in the Profound View of Awakening Mind of Manjushri and Nagarjuna, which is:

    The Guhyasamaja (Manjuvajra) Lineage of Jnanapada and the Tara Lineage of Nyen: Vajradhara, Arya Manjushri, Acharya Buddha Jnana, Marmedze Zangpo, Shri Deva, Vimala Gupta, Ratna Vajra, Ratna Kirti, Lama Pendapa, Lama Nyen Lotsawa, Lama Nang Kaupa, The Lord of Dharma Sakyapa (1092-1158).

    Jnanapada did not originate Manjuvajra, he applied it to Guhyasamaja, due to the influence of Vajradhara and Manjushri. But he mainly promoted Yoga such as Sarvadurgati, Vairocana Abhisambodhi, Paramadya, Namasangiti, and Dakini Jala. And here we see his lineage goes to one of the very few references to Nyen or Nyan. So the emphasis of Yoga and the revelation of Ziro Bhusana are about as directly linked as anyone could ask for. In Varahi 37, Taranatha calls Varnani "Famous Lady", Nyan Drakma, which is more like "Wise Lady that has been Heard".

    According to "Song of the Road", the Tara of Nyan is together with an image of Pakpa Rinpoche at Chumik Ringmo in Tsang, not far from Ngor.

    So Nyan, the revelatory source for Ziro Bhusana, follows Jnanapada and Pendapa, who is probably a variant spelling of an important acharya of Nepal. In Nepal, Manjuvajra works like Vajrasattva. Nyan's practice comes to us through Taranatha and thereby, Shentong.

    Oral commentary by Khenpo Sodargye on Wang Dü: ‘The Great Cloud of Blessings’ – The Prayer Which Magnetizes All that Appears and All that Exists equates Guhya Jnana to Vajrayogini.

    According to Vajranatha, in Nyingma, Simhamukha was the personal practice of Guhyajnana Dakini, the female Guru of Padmasambhava in the Central Asian country of Uddiyana. According to Ziro Bhusana's own definition, it is herself.

    So the ones associated in scriptures and major practice lineages are Jnana Dakini and Simhamukha; and therefor, Guhya Jnana Dakini and Zhiro Bhusana are the personal equivalent. These do not use a mandala. And so if Vajrayogini starts being real for us, there is a way to do it that does not infringe on Varahi mantras or any of those others.

    Vajrayogini seems to be the guru of Vajrayogini since these are her Nirmana and Sambhoga Kayas. We will see later on where a full Sambhogakaya or mandala vision with esoteric Bhrum goes. It does have something to do with Thunder at the End of the Mind and Cinnamasta.

    If we entered Varuni's Triangle or Three Cups, the corresponding deity would be:

    Red Jetsunma Lion Face Four Arm Blood Drinking Sword and Trident Vajrayogini over Guhya Jnana and the Mahasukha Dakinis.

    That is Ziro Bhusana who is over them in the intent of Tri-samadhi or Tri-kaya applied to them. She has no new syllable or any kind of personal mantra of her own. The sound of her is the sound of Guhya Jnana being stirred. She regularly appears to Nyan. Without necessarily needing anything from the Three Reds or Cinnamasta, this is at least a tutelary Tri-kaya Vajrayogini.

    Evidently, Vajradhara, Manjushri, and Tara are fairly tightly tied to this.

    They encase the lineage, and we could say that HPB intended Vajrayogini, there is a source for her with Taranatha and Shentong, it traces to Nyan and the salvage of Indian Buddhism moving to Tibet, and there is certainly enough of the Indian left to uncover that this stands on a Yoga-based presentation of the same Dakini Net that is behind all practices, even if the schools look very different. This same classification extends through Dakarnava or tantra of Seven Kayas.

    This is the only, single thing that works this way. There isn't another one. There are portions, extensions, or styles, but if we look at a Shentong understanding of Ekayana or Refuge of One in Tathagatagarbha or the Absolute, it is in these sources and their practices of developing it through Yoga. And so by outer path or Yoga, it means we do not have, or are not in, a mandala. We are learning its components, multiple deity forms, which culminate in one of the most explanatory deities in Sadhanamala, Vajra Tara.

    Sakya is one of the only places where Vajra Tara was preserved, and this is how she traveled from India:

    Vajramala Sixty-two Deity Chakrasamvara Abhisheka Lineage, Fifteen Deity Vajra Nairatma, Eleven Deity Holy Vajra Tara Abhisheka, Fifteen Deity Kurukulle Abhisheka, Nineteen Deity Manjuvajra Abhisheka, Together with their Branches: Vajradhara, Jnana Dakini, Acharya Luipa, Acharya Tengipa, Vajra Ghantapa, Jalandharapa, Anupama Shri, Shubhakara Gupta, Ananda, Karagupta, Pujarita, Pandita Ratna Raksita, Lama Lowo Lotsawa, Lama Chokyi Gyalpo (1235-1280).

    According to Taranatha, Guhyasila, who was contemporaneous with Saraha and Nagarjuna, received Tara initiation from Vajrapani. The tantra was incomplete. Having gone to the vajrapitha of Uddiyana, he extracted from the possession of the dakinis the root and explanatory tantras entitled the Tarevisvakarmabhava Tantra, the Vajrapani Paramaguhya Tantra, and the Herukotpatti Tantra. In the country of Tripura, he built a temple in a dense forest and remained there. To ordinary beings he taught the abridged form of the Prajnaparamita.

    The Arya lineage of Chaturpitha Jnana Dakini possibly includes Ziro Bhusana "Skull Ornament Lady":

    Shri Chaturpita Lineage, Mahamandala, Abhisheka, and Commentary together with the Branches: Vajradhara, Acharya Nagarjuna, Aryadeva, Asuri Drag Phugnag Nepai Yogini with a garland of bones, Balpo Nampar Gyalwa, Pawo De, Marpa Lotsawa, Ngog Chokyi Dorje, Ngog Dode, Ngotsa Choku, Ngotsa Konchog, Lokkya Wangchug Dragpa, Lama Ngong, Lama Chokyi Gyalpo (1235-1280).

    In any case, the important core or pith is Four Mahasukha Dakinis at the Four Pithas, and so far nothing says they are there, it says they are not. The Four Chakras are Nirmana, Dharmachakra is heart, Sambhogachakra is Throat, Mahasukhachakra is crown. A fifth or base of the spine is never used until the Four are accomplished in the subtle or Suksma or Vajra Kaya.

    The Shakta view on four pithas is simple, is why the triangle is the first existing shape, the three Gunas and Fourfold Om, because it is Shanti, Iccha, Jnana, Kriya, the first being a point, then desire, then thought, then manifestation making a complete triangle.

    In terms of Sound or Word, it is Paravach, and three para or stages, Pasyanti, Madhyama, Vaikhari. The Bulb or Khanda (lower), The Word (Hamsa, inner breath, heart), Form (ajna), Formless (Brahmarandhra). Yellow Square, Smoky Circle with Six Bindus, White Half-Moon, Red Triangle. Four states of Consciousness. Yogini Hridaya recognizes a fifth "point of return" in consciousness, Turiyatita or Transcendent, beyond the fourth, Turiya, or subtle.

    To do it much further is to use Sri Chakra and their system. But it emphasizes Voice and Sound among Mahabhuts or Great Elements. Oppositely to this "sheltering" a fifth, transcendent element, Buddhism confines the fifth, Amoghasiddhi or Samaya Chakra, after the main group of four. This is in Vajra Kilaya, and gets Amoghasiddhi with a fire goddess. The correspondence with Varahi is that Khandaroha, while being a major Dakini, is repeated as a yogini in Preta Puri or base of the spine, in union with Ratna Vajra. She is the last of the yoginis of sacred sites, who do not include the Four Dakinis, because the sites are on multiple outer lotuses starting with Mamaki. This last Khandaroha position is almost the only thing that differentiates Buddhism from Saivism, in a blatantly awkward mishandling of grammar, which is probably because we intend it as a Noumenal stage of a distinct process. Just about everything else is commonly shared and this is not.

    If we look at Armor Deities, they are not really "the chakras". There are six, but they are Moon Cushions.

    Many of the advanced Completion Stages do something very specific to the subtle body. They disintegrate concepts like "Earth of Earth" and come up with something like "Earth of Air". For instance, with Twelve Arm Varahi, Mamaki, a heart goddess, is in Vajra Family in the East in Water.

    In Varahi's mandala are four auxiliary lotuses where the deities worshiped are: mAmakI, lochanA, tArA and pANDaravAsinI. These four deities are respectively kuleshvarI-s of the kulas of akShobhya, amoghasiddhi, amitAbha and vairochana. It appears to be Ratna centered, whereas Varahi commonly or in union it is frequently Akshobya. So in Twelve Arm form, Akshobya is East. Mahasukha is Ratna Family, maybe that is why it appears to be the center.

    But this is not a mistake, it means Locana is in Karma Family in the North. The written order is backwards.

    The main Four Pithas are all with Mamaki:

    Pracaṇḍā in Pullīramalaya [Purnagiri], East
    Caṇḍākṣī in Jālandhara, North
    Prabhāvatī in Oḍḍiyāna, West
    Mahānāsā in Arbuda [Sri Hata], South

    This ring is the First Bhumi, Pramudita, or Vajrasattva. The Four Dakinis are not associated with any sites, although Mahalakshmi and Jvalamukhi are assigned paths in the heart. The dakinis are in the solar plexus, then they are the heart, then they are Mahasukha in the head, they always use Throat energy.

    Here, it says something about Water is already accomplished, or in the east. A reasonable idea of what this likely means will come up in a moment. Now, Mamaki is there, and has the Citta Cakra with Pithas.

    Because the Sanskrit system is very close to that of Nepal, Guhyeshvari is the main overall pantheon stamp, who is Mamaki crowned by Amoghasiddhi. She is really Prajnaparamita. Prajnaparamita means "Secret Class" of Dakini. This is the first or central goddess evolving through these other roles as Vajrayogini, etc. The other surrounding dakinis are "Inner Class" and "Vidyadharis". The secret class has to do with largely mental life changes and initiatic experiences. And really anyone must self-initiate in the inner sense, to obtain and provide one's own Amrita, and if we pursue the Path, we will at least get a type of Nirmana and repair in our subtle body, which is minor daily initiations by goddesses.

    So Guhyeshvari's hypostasis is mostly defined by the scriptures, except Guhya Jnana has pre-empted one of the Nepal Vajrayoginis, and, despite a name being written, Sukhasiddhi was not mentioned. It is followed by an excellent, ancient Kagyu Varahi which features the Four Dakinis as well as Red and Yellow Cinnamasta.

    Guhya Jnana can arise from Om or Hrih, and characteristically handles her retinue with Ha Ri Ni Sa. Her guru, Ziro Bhusana, then functions almost as Cinnamasta, and she also Mutters the Dakinis, causing them to move. We are getting a demonstration of Three Channels operating in four chakras, elements, kayas, joys, activities, in fact each way it can be classified is supposed to be used. Ziro Bhusana is literally doing exactly this.

    The other example of Ha Ri Ni Sa is termed an oral lineage from Siddharajni, no listed translator. This means it came from Mandarava, who increases it a level to Vam Ha Ri Ni Sa [Varahi] for Five Elements and is a Samaya with Jnana Dakini (Sambhogakaya), Mandarava being her Nirmanakaya.

    Siddharajni's sadhana is Vilasini, who, at Virupa's Yoga level, introduces Padmajvalini in her retinue of nine: these being "the vilasinis".

    Padmajvalini is Dharmadhatu Vajra, a Dharmadhatu Ishvari, by definition an aspect of Guhya Jnana. Or, she is Space Element in Abhidanottara. Padmajvalini continues to be used by Varahi from Abhisamaya-manjari.

    And in turn, Siddharajni also provides a sadhana of Jinasagara and Vilasini. Guhya Jnana and Dakinis eventually promote Jinasagara to Padmajala. When Padmajala appears in Vajra Rosary, it is during the explanation of the Rosary, which says the winds move through the six wheels in a nine-fold way, which is fifty-four, and doubling this is 108 or the beads on Rosary. Lakshmi's Eleven Face Lokeshvara is most likely a rendering of eleven winds from Brihadaranyaka Upanishad, which is something like ten distributed winds and one bindu or heart.

    It is perhaps the clearest non-Kalachakra depiction of the Ayurvedic winds. This Padmajala Lotus tantra is immediately followed in the canon by Amoghasiddhi Samaya Tara Yogini and Vajrakilaya. And so after the stage where Karma and Jewel Family have split off in some kind of backwards manner, then there is a sixth chakra in Vajra Rosary.

    Padmajvalini is in the Ten Vilasinis; if we compare some mantric syllables to Twelve Arm Varahi, it crashes.

    Vilasini has:

    mAmakI, lochanA, tArA and pANDaravAsinI. These four deities are respectively kuleshvarI-s of the kulas of akShobhya, amoghasiddhi, amitAbha and vairochana.

    eṃ Amitābha--Perceptions--Fire--Discriminating Wisdom--Human Flesh
    āṃ Vairocana--Form--Earth--Dharmadhātu Wisdom--Feces
    rīṃ Akṣobhya--Consciousness--Water--Mirror-Like Wisdom--Urine
    raṃ Amoghasiddhi--Intentions--Wind--All-Accomplishing Wisdom--Blood
    brīṃ Ratnasambhava--Sensations--Space--Equality Wisdom--Semen

    It becomes apparent that despite being at the end, Ratna is centered. His syllable Brim has to do with fullness, Jupiter, Annapurna, and so forth, and so we have tried to work this syllable in with Samaya Vasudhara. The mantra does not seem to match the order of the retinue. It is a bit strange, although Vairocana Pandara has felt "behind the scenes" for a long time; here she is, in charge of Earth. His former partner Locana has made it into Karma Family. Mamaki has always seemed to leave Ratna to get to Akshobya.

    Twelve Arm Varahi explains the "Vilasinis" are nicknames for Prajnas:

    Māmakī (मामकी, alternately Marani) is the presiding deity of the eastern lotus of the vārāhyabhyudaya-maṇḍala, according to the Vārāhyabhyudayatantra, Vajra Family (water, dark blue).

    Pāṇḍarā (पाण्डरा) is an alternative name of Ākarṣaṇī; south, red, and fire, retinue not given.

    Tārā (तारा, alternate Nartesvari) is the presiding deity of the western lotus She is the presiding lady (kuleśvarī) of the padma (Amitābha) family, green, air. The full name is Padmanartesvari.

    Locanā (लोचना, alternate Patani) is the presiding deity of the northern lotus of the vārāhyabhyudaya-maṇḍala (Karma Family, space, yellow).

    Those "are" the Prajnas in a scarcely-recognizable condition that appears to have placed Earth Element and Ratna Family at the center. Ratna apparently becomes Grey color. The entire properties have changed: Lotus Tara in a usual spot simply has Amoghasiddhi's Green Air. His Family has Yellow which has turned into Space. Perhaps "All Surfaces" has become "Body-less".

    Varahi must somehow be centered with Ratna and Earth. Since, obscurely, she really is earth--male Varaha made the crust, and Varahi is Ila, Bhu, Prithvi, and Vasudhara--at some point she breaks the crust and moves up to sunlight. So although this sadhana is extremely confusing, it may be one of the only places we find Earth Varahi. Vilasini is very similar, except she seems to have Space still in the center; Space or Earth seems to be the difference between her and Varahi.

    The other Elements are pushed to auxillary mandalas, where they attach to the sacred sites, or chakras and nerves. While this happens, Varahi's inner Dakinis become Tramen: Lion Face Dakini East, Horse Face Rupini South, Elephant Face Khandaroha West, Sow Face Lama North. That appears to be what is intended by Mahasukha Chakra, or, that it has a Tramen stage or aspect here.

    Repeated at the end of sacred sites, Khandaroha is not in the "last" lotus, but in the West with Tara, where all the goddesses of the western lotus petals are to be visualised as dancing naked and being half-male / half-female (ardhanarīśvarī) with their two sides being red and yellow.

    The sub-names are like nicknames, and what has happened to the Families and most of the correspondences is inexplicable. What comes to mind is that Padmanartesvari implies consort of Padmanartesvara which implies Vilasini and Guhya Jnana; Vilasini, a deity to be contemplated upon by a practitioner purifying his correspondences (viśuddhi). Narteśvarī is alternatively known by the name Tārā, one of the traditional consorts of the Buddha and a mother of the yogatantra system. The contemplation is prescribed as a preliminary ritual for a yogin wishing to establish, or reestablish the union with a deity.

    Are there Green Taras in Lotus Family, yes, only a few.

    Cittamani is a simple Amitabha Green Tara. What happens is, you self-generate, and then a "likeness" front-generates, surrounded by twenty-one unspecified Taras who don't really do anything. Her system cleanses five chakras, i. e. adds the root, and eventually directly meditates on Completion Stage.

    Converting Lotus Tara from fire to air resembles Sitabani moving from west to north in Pancha Raksa. This particular Green Tara functions just as Amoghasiddhi Samaya Green Tara, center of Twenty-one.

    Ghantapada lineage has perhaps the earliest description of Completion, but does not include Candali. Ghantapada was transmitted through Sakya, but is mainly used in Gelug; Sakya relies more on Luipada and Krisnacharya.

    The Tummo instructions which are given only a verse in Hevajra are elaborated in the Samputa tantra in a section called the Vasantatilaka,"the ornament of spring" which may be found in the sixth kalpa of the Samputa. The completion stage manuals of Krishnacarya all center around the concept of the Vasantatilaka, and one of them is explicitly named as such. Krishnacarya writes that vasanta, spring, means "when the wind ceases, after the breath of the right and the left goes into the nostrils". Samputa is the major central thread of Vajrasattva being the explanation of the thirty-seven point system for any deity, while purveying this Vasanta Tilaka, which is the goal of Yoga and the beginning of Highest Yoga.

    Hevajra verse:

    E-karah prthavi jneya karmamudra tu Locana ||
    catuhsastidale nabhau sthita nirmanacakrake ||

    VAM-karas tu jalam jneyam dharmamudra tu Mamaki \\
    samsthita dharmacakre tu hrdi vastadalambuje |j

    MA-karam vahnir uddistam mahamudra ca Pandara j|
    sthita sambhogacakre tu kanthe dvastadalambuje |j

    YA-karo marutah prokto mudrasamaya-Tarini ||
    sthita mahasukhacakre dvatrimsaddalapankaje ||

    Bhrkuti is also associated with Sambhogachakra. Here, Tara has apparently returned to the north and has or is Mahasukha.

    In Guhyasamaja, the Lower Door is after the Upper Door, and mainly we are moving into the first stage, which shares the same name as our first occult color correspondence, Water Moon:

    Water Moon from stage one is Illusory Body (Svadisthana), the result of Sambhogakaya. First stage of the Upper Door is:

    To develop what has not been developed is to perfect the yoga of
    approach through four practices: accomplishing the body of reflected
    form, establishing the ground of the affinity, the movement of the three
    secrets, and the dance of the water moon.

    Reflected Form is something like Speech Isolation means body and speech vanish into Muttering. The body has surrendered any independence or teaching as a stage, and is just automatically included in Speech.


    Before the meditating person arrives at the mandala gates, she must, however, pass the four outer circles: the purifying fire of wisdom, the vajra circle, the circle with the eight tombs, the lotus circle. These are the circular borders of mandalas:

    fire of wisdom: the outermost circle consists of the purifying fire
    vajra circle: the diamond circle expresses strength and fearlessness
    tombs: there are eight tombs, which symbolize the eight states of consciousness, which the person must go beyond
    lotus circle: expresses the open state of devotion, that is necessary to enter the palace

    So the cemeteries and Lotus, or speech and mantra, etc., are somewhat of a barrier. This stage, which is a partial beginning of Guhyasamaja, is the target for outer Yoga practices. Water Moon or Mandala Gates.

    Encounter with Peaceful and Wrathful Gauris is after this.

    Eventually, the Three Places have been infused with Bliss, which means one becomes capable of the Four Joys.

    That two traditions existed with regard to the ordering of these
    Joys is confirmed by Dharmakirti. ‘Some people say’, he says, ‘that Cessa¬
    tion is last and the Innate is third’. Maitripa clearly supported
    this view.

    Head: svabhavikakaya, sahajananda, HAM

    Throat: sambhogakaya, viramananda, OM

    Heart: dharmakaya, paramananda, HUM

    Navel: nirmanakaya, ananda, A

    When the Ham finally melts and falls to A, it makes Aham, or a rejuvenated "I".

    For some reason, the four cardinal points are often given counter-clockwise, east to north, west, south, in Yoganiruttara. It would however be clockwise if reversed as in Jnana Dakini. Maitri Varahi 217 does it this way, as does Varahi Sarvabuddhadakini Varnani 225.

    The four goddesses [Dakinl, Lama, Khandaroha, and Rupini] are in place (samsthitah) at the heart. Complete in this way, the supreme body mandala is to be visualized at all times: (i) bringing awareness of the body [Kaya], as Dakinl, (ii) bringing awareness of feelings [Vedana], Lama, (iii) bringing awareness of reality [Dharma or Nature], Khandaroha, and (iv) bringing awareness of mind [Citta], Rupini...all like an illusion.

    That is Umapati's version which has its own classification of Seven Jewels where Khandaroha is Prasrabdhi (serenity). Varahi 218 also has this, and the list of sacred sites.

    The sacred sites of Varahi 218 are the tri-kaya:




    It does not describe these in the external lotuses; it says hrd bija nirgata, emerging from heart syllable. It explains red, blue, and white with the basic Three Families. As Tri-Kaya, it probably is aimed at Three Channels, which will "cross" a Four Chakra version.

    Less like an illusion, the Dakinis are the highest Four Bhumis of the Bodhisattva Path beyond Acala (Trailokyavijaya). Bhumis, as a general aggregate, are Body Mandala; Vajra Grounds.

    In Sadhanamala, Mahasukha is only referred to a few times by Vajrasattva (and Sadaksari using his mantra), Kurukulla, Varahi, Vajra Tara, and Marici. The only Tri-kaya is Matangi Janguli. So really, this three bodies pattern is made in an early, basic way by Sarvadurgati. and through time, what happened is, most Tibetans decided Sarvadurgati was too simplistic. It is therefor obscure because they mostly use other things. For sadhana practice in general, it means "Tri-kaya of any deity", the entire Generation Stage, and the three main nerves, Muttering based on the Three Syllables, entering and balancing these. This would be Red Triangle. The Fourth Kaya is basically Secret Dakini, and so even as the practice grows to four, five, and six chakras, the main three channels never change. As this power increases, one reaches purely tantric deities with Flame-swept hair like an Usnisa.

    It is a bit weird that the pithas are three groups of eight, and then four groups of six. But they seem to mean different things. And it is probably accurate to say that even if the Three Channels barely work, the Triangle or Tri-kaya will start to work.

    Complex Varahis are more like Marici, and it is fairly simple ones that operate Cinnamasta.

    According to Wiki, the kundalini flows through the central passage in the body - the Sushumna nadi and hits the topmost chakra, the Sahasrara at the top of head - with such force that it blows her head off. The blood spilling from the throat represents the upward-flowing kundalini, breaking all knots (granthis) - those things which make a person sad, ignorant and weak - of the chakras. The severed head is "transcendent consciousness". The three blood streams represent the flow of nectar when the kundalini unites with Shiva, who resides in the Sahasrara. The serpent in her iconography is also a symbol of the kundalini. Another interpretation associates Dakini, Varnini, and Chhinnamasta with the three main nadis - Ida, Pingala, and Sushumna, respectively - flowing free. [this part sounds backwards and is using Hindu terminology]

    The goddess is generally said to be visualised in one's navel, the location of the Manipura chakra where the three nadis unite, and symbolises consciousness as well as the duality of creation and dissolution. Another tradition associates her with the Ajna chakra, the location of the "third eye" of wisdom between the eyebrows, the other meeting point of the three nadis. The ability to remain alive despite the beheading is associated with supernatural powers and the awakening of the kundalini...The goddess is often prescribed to be visualised in the centre of the inverted triangle in the navel. It also signifies the three gunas (qualities) and three shaktis (powers) -iccha ("will-power"), kriya ("action"), and jnana ("wisdom"). The best time to propitiate her is said to be the fourth quarter of the evening, that is, midnight.

    It is perhaps accurate to say that any chakra is "where the three branches meet", but they do it three times at the heart.

    Taranatha actually unveils Cinnamasta almost at the very beginning; Maitri Dakini 31 is Varahi, Vilasini, and Vidyadhari, and has the Triple Mantra--as do the two prior, Naro Dakini and Vajrayogini with Ghona, who follow Vajrabhairava--and they are followed by Indra Dakini, Orange, otherwise the same as Ghona Vajrayogini. 34 is all three Cinnamasta vajrayoginis, apparently preparing to cut, but they lack any sword. Dakini is "Near Heart" and Yogini is "Heart" in Wrathful White Indra Dakini 35. Vajradakini is the retinue mantra for Wrathful Black 39. Vairocaniye on her own is Kurmapadi and Reversed White Vajrayogini. Nothing is explained with the name Cinnamasta or how any of it works, but, in his book, any or all of the "Three Reds" participate in Cinnamasta by mantric identity.

    Nepal already has a Trinity, Vasudhara, Pratyangira, Guhyeshvari. The Buddhas of these families are Vajraraja, Vajradharma, and Vajrakarma.

    In her form as ChinnamuNDA, her vidyA was transmitted from mahAsiddha KAnhapa to the sisters MekhalA and KanakahAlA. Her methods were transmitted to Tibet and Nepal by LakShmInkarA.

    From 1200s Sakya Lineages:

    Lineages Containing the Name Lakshminkara (follower of Lawapa):

    Indra Kachod: Vajradhara, Vajrayogini, Mahasiddha Lawapa, King Indrabhuti, Lakshmikara, Brahman Virupa, Mahasiddha Shavaripa, Lord Maitripa, Acharya Vajrapani, the Nepali Varendraruchi, the Nepali Jnana Vajra, the Five Superiors of Sakya , etc.

    Acharya Kotalipa "Beyond Thought" Lineage: Vajradhara, Tachog, Binapata, Indrabhuti, Lakshmipata, Gegpa Vajra, Gundharipa, Padmavajra, Chokyi Zangpo Shap, Togtsepa, Bhushanapa, Dharmapa, Karnapa, Viravajra, Je Drogmi Shakya Yeshe, Je Sembar Chungwa, Je Shang Gonpawa, The Lord of Dharma Sakyapa (1092-1158).

    Lake Born Vajra and the Path of Padma Lineage: Vajradhara, Vilasya Vajra, Ananga Vajra, Sararuha Vajra, Indrabhuti, Cham Lakshmi, Kanha, Dramze Paldzin, Je Gayadhara, (etc. the same as from the Margapala Lineage).

    The Jalandhara initiated by her in Lankapuri was initiated into Transference, or, one of the highest Completion Dharmas which would have to be described similarly to getting your head blown off. If it was, you would just walk around and look for another body. Or, you could do it to yourself, and throw yours away. Or you could move through any Bardo unimpeded and selectively choose one's rebirth.

    For the legacy of the sisters, we cannot say, it is hard to tell if Krsnacharya or Kanha was their teacher or is the same person. Laksminkara is fairly well-attested and influential to Virupa and Maitri.

    Primarily employed as a wealth practice, with emphasis on protecting from thieves (similar to Marici), Smasana Adhipati also serve as the special protector for the Vajrayogini 'Naro Khechari' practice. Shri Chitipati is now common, to a greater or lesser extent, in all the Sarma Schools.

    Lineage: Vajradhara, Vajrayogini, Mahasiddha Padmavajra, Lilavajra, Jnana Siddhi, Shri Samayavajra, Chime Lodro Zangpo, Ngulchu Vairochana, Khampa Gvalo Shonnu Pal, Sachen Kunga Nyingpo (1092-1158), etc.

    Marici has several sadhanas, but there is something she is frequently doing.

    Eight Arm Kalpoktam Marici 134 appears to use her attendants as Four Activities to:

    oṃ mārīcyai varttāli vadāli varāli varāhamukhi ākarṣaya jaḥ [fill with thousands of Varttalim]

    oṃ mārīcyai varttāli vadāli varāli varāhamukhi sarvvaduṣṭapraduṣṭānāṃ mukhaṃ bandha bandha huṃ [thousands of Vadalim]

    om mārīcyai varttāli vadāli varāli varāhamukhi sarvvaduṣtapraduṣṭānāṃ mukhaṃ vaṃ [Varalim]

    oṃ mārīcyai varttāli vadāli varāli varāhamukhi sarvvasattvān vaśamānaya hoḥ [thousands of cottarasyam Varahamukhim]

    This is paralleled or increased by being done by about three other Maricis, along with:

    jaḥ huṃ vaṃ hoḥ jńānasattvapraveśo mudrāṃ bandhayet

    or binding and sealing the Jnana Sattvas or Pledge Beings.

    Her chariot sometimes has four pigs; and then it can pave evil-doers into golden ground, or Vajra Bhumi, or the ground of any mandala. This has somewhat to do with Paramitas arising in Cemeteries. We find some evil situation against us, and use Marici to illuminate it into an opportunity for Dharma. They cease to "steal our opportunity for enlightenment", and by this Prajna Paramita type of transformation, it makes our groundwork durable and solid.

    Marici saturates the realm with Varahis like Avatamsaka Sutra does with Buddhas and Khandaroha does with Khandarohis.

    Khasarpana 26 uses Vajradhatvishvari to over-write Tara in her usual spot after Pandara. Marici 136 uses the name reflexively, as herself. Her primary item is Sword. She has skull garland and serpent embellishments. She uses Hrim and appears to be a fat red Vairocana deity in Pratyalida on a:


    The basic expression "Caitya Garbha" is used nine times, only with various Maricis, usually followed by "bhasitam", said or explained, which is Varayogini's relation to Vadiraj Manjushri. Many of the Maricis also use:

    oṃ kha kha khāhi khāhi

    This phrase builds into a few mantras, generally meaning sky or void.

    In the Shingon school a distinction is made between Mahāvairocana in the Garbhadhātu mandala and the Vajradhātu mandala, associated with the Mahāvairocana Sūtra and the Vajraśekhara Sūtra respectively. The seed syllable of the former is the simple short a, though sometimes it is elaborated as āṃḥ - the most elaborate form a can take. In the Vajradhatu mandala the seed syllable is vaṃ, also sometimes elabotared as vāṃḥ. In Shingon there is another important mantra which links Mahāvairocana to the six elements - the five letters here representing the material elements, and Mahāvairocana himself represents the element of consciousness: a vi ra hūṃ kha.

    In Varayogini, Kham is at first with Jewel Family while Amoghasiddhi uses A or Tram, but then in the major sadhanas of ten substances, they switch. Tantra in Practice says originally Vairocana has Kham, which is the Usnisa, and says a bit about the spleen and Yellow Breath.

    Again it is slippery to say what they "are" or "have"; even Vairocana's five elements change. Kha, itself, is Parasunya, has no natures other than its own. At Dunhuang, the older "a" Amoghasiddhi shows something with Ratna Mamaki--closed lotus, Pandara--open lotus, and Tara--sword. Similarly, Mamaki in Jewel Family appears to be a basic format which is changed by Varahi.

    Oddiyana Marici 140 has in her mandala an unusual:

    śrī odiyāna pīṭhaṃ trikoṇamāraktaṃ

    She has the Oddiyana Pitha itself as a red triangle. In her mantras, she has, is, or incorporates:



    vajraḍākini samayas tvaṃ

    mahāsukhavivṛddhaye mama sahāyakā bhavatha

    And so her issuing source, or Pitha, so to speak, is mostly the same as Tara number One from Saraha:

    Pitheshvari is defined as meaning the Four Pithas of Hevajra; her dharmodaya arises from E. Her personal syllables are white Bhrum crown, red Hrih throat, blue Hum heart, Yellow A navel, green Kham thighs. In this case, she means the real one, or we might say established Four Pithas or Joys, and added the fifth, to reverse, when they are "all Sahaja".

    I believe it is intended this reversal will penetrate the above-the-head Usnisa. The original Ham is gone from the head and there is the "capital" or "final" mandala syllable Bhrum of Usnisa, Thunder at the End of the Mind.

    Marici with her esoterically-charged components eventually does "Vivvrddhaye", which is a term from multiple cantos of Srimad Bhagavatam, or in Vasistha Yoga, to elevate or increase, a form of vivṛddhi. And so this mantra evidently compels Marici to increase my Mahasukha. Sahayaka is a friend or ally.

    There it is. Tara One "is the Four or Chatur Pitha", and Marici, Tara Twenty-one, is made of it, or of the first Pitha in a triple form. That is why I think we can say Marici is at par with Namasangiti and Vajra Tara. Or, that Tara as a system from Pitheshvari through Marici that includes Vajra Tara, is a Non-Dual Highest Yoga "basket". If it were to attribute enough to Nepal to be similar to Namasangiti, it should really start with Samaya Vasudhara and also Pratisara. Not necessarily first in the list, but in practice. Vasudhara is eventually Lakshmi and Varahi. It is inseparable, because if Marici has Vetali, the only way to explain her is Manjushri.

    In the commentaries, the Yoga stages in the Tara list are out of order or backwards. That is Suryagupta's intent, and we are emulating his style by using "various forms", which wind up being closer to a Nyingma list.

    All of these Taras always energize her Ten Syllable mantra. And it can freely call some of her basic forms:

    From Green Tam, Blue-Green Kapali Amoghasiddhi Tara with her back against a heavenly tree. In general, this is Samaya Tara from whom Twenty-one emanate; the Activity or fifth aspect of Tara. In many respects, she would probably have to be considered the Mother of Namasangiti Dharanis as well, since they are in the same Family.

    At a Khadira Tree, from Red Tam, Red Arya Cunda with a picula yellow inside blue on the surface at her knee, and red utpala with text at heart. So Cunda will work as Red Tara or as a Namasangiti Dharani.

    Jewelry or ornaments have a few basic meanings.

    Here are combined teachings on the Six Ornaments:

    1) circlet (cakrin, gtsug gi 'khor lo), a wheel on the crown of the head, symbolizing aksobhya and homage to the guru and deity; "Akshobya's circlet" means the bodhicitta of the crown is unwavering; Vairocani mantra is skull diadem.

    2) earrings (kundala, karnavatamsa; rna cha, snyan cha, snyan rgyan) amitabha and the deafness to evil words against one's guru; "Amitabha's earrings" that white bodhicitta is restrained and inner heat burns; Seven Syllable mantra as Ear-rings

    3) necklace (kanthin, kanthika, hara, grivabharana; mgul rgyan), a short necklace or choker symbolizing ratnasambhava and the recitation of mantras; "Ratnesa's necklace" that bodhicitta accumulates at the throat; Varahi's mantra as the Necklace

    4) bracelets (rucaka, kankana, kataka; lag gdub), vairocana and the abandonment of taking life; "Vairocana's wrist bangles" that the ancilliary winds are bound;

    5) girdle or belt (mekhala, katibhusana, katisutra; ska rags; rked rgyan; 'og pag or 'og pags), amoghasiddhi and the service of the mudra; "Amogha's sash" that the downward winds are bound; Armor mantra as girdle

    6) ashes (bhasman; thal ba); this is worn only by male deities; compare to Kunkuma and Vijayavahini, red powder for females.

    The mantra drinking vessel comes from yoginis of all circles, or from all thirty-seven heroines, or it endows hand emblems plus skulls in four intermediate directions (multiple Varunis). One should "radiate and gather" the emblems and then do recitation.

    There is a Jinasagara Rechung Nyan Gyu lineage from Nyan Rolpa, who shows up in Reversed Sri, but I do not know if that is the same person. Le monastčre bodong fut établi par Kadampa Geshe Mudra Chenpo en 1049 aprčs que Nyan Lotsawa Dharma Drakpa fut rentré d'Inde. It is part of Kagyu and uses this for a Samvara-Varahi mandala:

    Nyan Gyu would generally mean person-to-person, i. e. , "heard from someone".

    For Jnana Dakini (Chaturpita), Mahamaya, and so on, aside from the Vajravali lineage of Abhayakaragupta and the Mitra Yogin lineage there are several lineages from India that were passed through Marpa Lotsawa.

    Lineage 1: Vajradhara, Nagarjuna, Aryadeva, Tilopa, Naropa, Marpa Chokyi Lodro, Ngog Choku Dorje, Shedang Dorje, etc.

    Lineage 2: Vajradhara, Kukkuripa, Padmavajra, Tilopa, Naropa, etc.

    Lineage 3: Vajradhara, Vajrapani, Nagarjuna, Aryadeva, Samantabhadra, Sumati, Gewai Gocha, Namgyal Wangpo, Marpa Chokyi Lodro, etc.

    They have many lineages, and several in the formative stages of Sakya refer to appearances of Tara or Vajrayogini:

    Mahamudra "Without Letters" Lineage: Vajradhara, Holy Tara, Master Vagishvara Kirti, Devakara Chandra, Amoghavajra, Je Drogmi, (etc. the same as from the Margapala Lineage).

    The Path of Chandali [lineage], the Completion and the Two Paths, the Crooked and the Straight: Vajradhara, Vajravarahi, Jalandharapa, Kanha, Dramze Paldzin, Gayadhara, (etc. the same as from the Margapala Lineage).

    The Path of Indrabhuti Lineage: Vajradhara, Shri Mahadeva, Indrabhuti, Pal Tsangwi Shap, Dramze Drupai Dorje, Raja Indrabhuti Barpa, Acharya Godral Shap, Raja Jnana Bhuti, Sri Yobhuti, Padmavajra, Dombi Heruka, Yanlag Barmi Shap, Lhamo Pungwai Padma, Cham Lakshmi, Raja Indrabhuti Chungwa, Ratna Vajra, Khache Sherab Ge Ngawa, Je Gayadhara, (etc. the same as from the Margapala Lineage).

    The Gantapada Lineage of Three Cycles, together with its Branches: Vajradhara, Vajra Varahi, Vajra Ghantapada, etc.

    The Khechari Lineage of Naropa, together with its Branches: Vajradhara, Vajra Yogini, Lord Naropa, Pamtingpa, Chen Jig Medragpa, Chungdu Korwa, Lama Mal Lotsawa, The Lord of Dharma Sakyapa (1092-1158).

    Khechari and Dakarnava Lineages of Maitripa: Vajradhara, Holy Vajrayogini, Arya Avalokiteshvara, Bodhisattva Lodro Rinchen, Shavari Wangchug, Acharya Maitripa, Gyagar Chagna, Kamala Vajra, Dzama Sena, Lotsawa Dharma Yontan, Lama Jetsunpa, Lama Choje Pandita, Lama Chokyi Gyalpo Rinpoche (1235-1280).

    Mahamaya Lineage, Mahamandala, Abhisheka, Root Tantra, together with the Sadanga Yoga: Vajradhara, Bodhisattva Vajra Garbha, Jnana Dakini, Acharya Kukuripa, Tsokye Vajra, Dombhi Heruka, Tilopa, Naropa, Balpo Pandita Shiwa Zangpo, Lama Marpa Chokyi Lodro, Ngog Chokyi Dorje, Ngog Jose Dode, Ngotsa Choku, Ngotsa Konchog, Lokkya Wangchug Dragpa, Lama Ngong Ton, Lama Chokyi Gyalpo (1235-1280).

    Guhyaka Manjushri Lineage, Mahamandala and Abhisheka: Buddha, Acharya Jampal Shenyen, Gegpai Vajra, Murta Siddha, Purna Siddha, Deveshvara, Shanti Garbha Smriti Jnana Kirti, Tsong Te Ngaggi Wangchug, Lama Sherab Dorje, Ngog Chokyi Dorje, Uyugpa Ramton Dorjei Dra, Mang Karwa Karpo, Drangso Kongton, Lanton Sal Od, Charton Sonam Zangpo, Jetsun Sonam Kyab, Lama Go Lungpa Chenpo, Lama Lowo Lotsawa, Lama Chokyi Gyalpo (1235-1280).

    Arya Tara Lineage, Mandala, Abhisheka and Branches: Bhagavan Buddha, Arya Tara, Acharya Nyima Bepa, Chandra Garbha, Jetari, Ngaggi Wangchug Dragpa, Shraddhakara Varman, Tatagata Rak****a, Pandita Danashri, Pandita Manjushri, Lama Mal Lotsawa, Putse Ra Lotsawa, Gewai pa Shenyen, La Gowang Rin, Chim Chokyi Sengge, Chim Lodro Tenpa, Acharya Chim Namkha Drag, Lama Chokyi Gyalpo (1235-1280).

    Tara Body Mandala Lineage, Abhisheka and Sadhana: Drupai Lobpon, Nampar Nangdze Dorje, Lobpon Rinpoche, Jetsun Rinpoche, Lama Chojepa, Lama Chokyi Gyalpo (1235-1280).

    Arya Tara Lineage, Mandala and Branches: Bhagavan, Holy Tara, Dakini Vajrasana, Drup pai Lobpon Saraheta, Bhenibhata, Khache Pandita Samgram Shri, Acharya Manjuvajra, Acharya Khepe Pugpa, Acharya Ngonpa Wangchug Tsondru, Lama Chokyi Gyalpo (1235-1280).

    It can be seen as accurate that they had bundled the majority of their transmissions around the 1200s, when the Indian system was largely finished.

    There are chiefly three types of mantra: guhya mantra, vidya mantra and dharani mantra.

    Guhyamantra (gsang sngags). Synonymous with Vajrayana or tantric teachings. Guhya means secret, both concealed and self-secret.

    Mamo (ma mo). Abbreviation of ‘Mundane Mother Deities’ (‘jig rten ma mo). One of the Eight Sadhana Teachings. Female divinities manifested out of dharmadhatu but appearing in ways that correspond to mundane appearances through the interrelationship between the mundane world and the channels, winds, and essences within our body. They have both an ultimate and relative aspect. The chief figure in this mandala is Chemchok Heruka.

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

    Dharanis, Marici and Varahi, and The Secret Doctrine of Yoga

    There is indeed a sort of gingerbread trail of single-use or sole occurrence material, which coalesces into a fairly specific path in tantric literature. It perhaps has not historically been strong or evident, because in its native cultures, most people would be able to soon bypass it since they could participate in the initiatory rites of the sangha and so forth. For outsiders, who may have experience with some kind of yoga or an interest in Green Tara or something like that, it is really the main middle road to transport us from novice to practitioner.

    So we will sweep like a radar from common songs to advanced Completion sadhanas, and piece together our fragments which appear, to me, at least, to be very consistent. There is a Secret Doctrine. We already know this, but now it can be shown.

    According to Gudrun Buhneman, Seven Dharanis was a household book in Nepal which included two male deities. Vajra Vidarana was a type of Vajrapani and Wrathful Vajrapani or Candamaharoshana. Ganapati Hrdaya does not seem to be other than male Ganesh.

    Brian Hodgson, or his source, first described them as both female in 1826, as if the common book did not exist, along with a table of nine dharanis including the non-physical planets Rahu and Ketu. This information was completed from Nepal in 1991 with a table of all females and their astrology:

    Aditya -- Sun -- Vasudhara -- Sunday

    Soma -- Moon -- Vajravidarani -- Monday

    Mangala -- Mars -- Ganapati Hrdaya -- Tuesday

    Budha -- Mercury -- Usnisa Vijaya -- Wednesday

    Brhaspati -- Jupiter -- Dhvajagrakeyura (or Parnasabari or Prajnaparamita) -- Thursday

    Sukra -- Venus -- Marici -- Friday

    Shani -- Saturn -- Grahamatrika -- Saturday

    Rahu -- Parnasabari

    Ketu -- Pratyangira

    The obscure Ganapati Hrdaya female increases in arms to sixteen; and Khandaroha becomes Elephant Face. Mars and Ganesh (Ganapati) are frequently considered brothers; the Buddhist Mars is arguably Manjushri. Ganapati Hrdaya appears to be a comprehensive system of Ganesh that obtains all shaktis. So the male aspect of Mars is unique for that.

    There is a Sanmukhi Dharani, which was also translated in China in early times. There is a physical pose, Shanmukhi or Yoni योनि Mudra, "The complete gesture", "The closing of the six gates". It may also be called Yoni mantra योनिमन्त्र. Sanmukhi more generally means Six Faces.

    With Six Faces, we have precious few deities besides Kubjika: Blue Yamantaka or Krsna Yamari holding a goblin--Vetali in one hand; Blue Vajragandhari, who is YoginI and Bhismabhagini, believed to be the consort of the Yaksa general, Candavajrapani; or, in Ten Brahma Deities used in Dharmadhatu Vagisvara mandala: Brahma, Visnu, Maheshvara, Six Face Red Kartikkeya, Blue Varahi riding an Owl with Rohita Fish and Skull, Chamunda, Bhrgi, White Ganapati on a Mouse with Sweets, Axe, and Radish, Mahakala, and Nandikesvara who is on a big Drum.

    It is not obvious to me who the Six Face dharani is for; it begins using Ksha, something like the "X" syllable, as for example in Ham Ksham.

    Dhvaja has somehow moved off Ketu and taken over Jupiter from its outer deities. Ketu is now inhabited by Parasol--Pratyangira, who is also possibly capable of a Thousand Lion Faces. Ketu is usually uncontrolled karmic wind, like a comet's tail, which is changed into an upright flame-like ketu or sikhi over the crown by Yoga.

    Parnasabari is granted a "planet" similar to Pisaci or Tramen, the Head. This is a big move from "the woods" and as a broom in the courtyard. It is hard to see how this happens; she is taken this way in Medicine Buddha; and with her pisaci mantra, she emanates wrathful colors in five families. So far I am actually unable to find a basic presentation or theory of her which develops; she seems to lack any beginning before this power is demonstrated. In most respects, she seems to be a wrathful overlord of Janguli, who has a growth process with many symbolic meanings, the outer path of Krsna Yamari.

    This Nepalese dharani organization is perhaps unusual for giving Sun Day to earthy Vasudhara, and Venus to Marici, where we would expect Lakshmi, such as Sri Suktam on Friday. The two are somehow switched. If we go through Sarvadurgati, something occult happens to the Sun, particularly. From what I can tell, Jupiter, being of fairly close nature to the sun, is really Deva Guru, and pertains more to Yoga Maya, or the type of thing that is cosmically impenetrable such as why we cannot inhabit the Sun, or the ultimate beginning or end of Brahma. Theosophy and Buddhism both tell us the teaching is made for Earth, the human sphere, and Venus is portrayed as Human Guru. As to why this should be Marici, we will see further below.

    The idea with Jupiter is to make it less of a blind, monotonous machine, and more a device that uses order to align us safely to the Sun's energy. Dhvaja or Banner Dharani is victory over the shifting winds, which seems to have moved from an uncontrolled Ketu mode into Jupiterian Rta.

    Saturn Day under Grahamatrika is using a synthetic deity like Cinnamasta, who does not appear in the Vedas, or has no particular source other than tantric practice. Saturn planet despite its power does not apparently have well-known Devis.

    Saturn is the son of Surya and Chhaya, brother of Lord Yama. Also Yamuna Devi and Putri Bhadra (Tapti) are his Sisters (Kali). He is in life much as Yama in death, the gavel of karmic retribution. He has two shaktis, Manda (or Dhamini or Gulika) Devi and Jyeshta Devi (Neela Devi). The Ramayana actually has a problem between Rama (Sun) and Saturn. Hanuman (humility) proves to be immune to Saturn's effects; but Ravana imprisons Saturn, and Hanuman rescues him. Saturn also has the name Saptarchi or Seven Eyes but no one can explain this; in 1879, John Dowson called it "seven rayed". If the name is more closely related to Arcismati, it has nothing to do with eyes, and everything to do with rays. She is the fourth daughter of Angiras, or of Brhaspati by his second wife Subha. Arci is a type of pre-cosmic partial Lakshmi:

    Manvantara 1 : SuYajna’s sister/wife : Daksina (Partial Incarnation)

    Again Prthu Maharaja’s wife : Arci (Partial Incarnation)

    Bhrigu’s daughter : Sri (First appearance and full incarnation)

    Manvantara 2 : No incarnations not even partial

    Visnu’s incarnation Vibhu was a lifelong celibate.

    Manvantara 3 : Not mentioned anywhere

    Manvantara 4 : Not mentioned anywhere

    Manvantara 5 : Rama, the goddess of Fortune

    Svetadvipa/Milk Ocean was manifested here.

    Manvantara 6 : Appeared in the churning of Svetadvipa : Sri/Rama

    Manvantara 7 : Sita - Wife of Ramachandra

    Her Sisters may be partial incarnation(s)

    Again Rukmini - Wife of Vasudeva Krishna

    After offended by Bhrigu Muni when the sage kicks on Vishnu’s chest, she descends to earth and kills KOLHASURA in Kolhapur, maharashtra.

    So although Shani--Saturn is a major and popular deity due to his strength and effects, there is surprisingly little to say to him. He is "that sour character" who can unconditionally trammel you, or, if you figure out how to bypass his judgement, nothing happens. His eye or locana is usually considered malevolent, and Saptarci must be referring to something else. In a bizarre triangle, if we look at what is going on with Marici, and elsewhere the mantric phrase, anala, then Anila (Vayu or Wind) is the father of Anala (Agni as a manifest vasu, or digestive fire). In a variant of the legend, Anala is the father of Mars, and is a name for the third lunar mansion or Krttika, which Agni governs. His other names include Saptarci and Sukra (Venus).

    Saturn is a son of the Sun, pre-cosmically, yet father of the gods to the lower world. He is the last of seven vāra (days), according to the Mānasāra. Tibet uses him to explain 108.

    The Nepalese Dharanis are intended to begin with 108 Names of Vasudhara; and Nepal's other Dharani system, that of Namasangiti Manjushri, begins with Vasumati Mahalakshmi. Here is a perhaps more occult Vasudhara Nama Dharani Stotram. It doesn't specifically say 108, and they are hard to count, but it probably is. She almost instantly is Prajnaparamita, and the song is a bit unusual for referring to three Paramitas by name. Several of her names are by now predictable, but includes Malini. She has the perhaps unique title:


    This implies Ratna Dhatu as a synonym for the preceding, more common, Tri Dhatu, or Three Worlds. And for some reason she is doubled over, the Ishvari of the Ishvar of Tri Dhatu. Then she knocks death out of Seven Hells. The last line suggests earth or ground in the west has become Sukhavati. So for her, this is close to a Tri-kaya teaching, except she is focused as Dhatu or Element. It is something like a partial Yoga stage like we would get if harnessing the energy of Generation Stage; Sukhavati being the first or likely easiest Pure Land to enter, and this addressing three Paramitas, which is more than one, but less than six, which would probably be the minimum if taught from Completion.

    So here, a song which is not really even about Lotus Family is equivalent to Sukhavati.

    Namasangiti is where we are sort of justified for having bypassed a "simple Tara" system like Atisha's, because here, the Dharanis show up as simple Taras. It is, as far as I know, a unique method of Prajnaparamita; the Dharanis correspond to Twelve Paramitas. They are in Ratna Family, and are doubly unique for having stretched the traditional First Mastery, Life or Ayur, down to an unknown preliminary Paramita, Ratna, whose Dharani is Mahalakshmi -- Mahasri. This Lakshmi is somewhat of a "synthetic eighth" or "root of forms" of the pattern of Seven which follows, similarly to Seven Mothers in Hinduism. Namasangiti then follows the general Mahayana Ten Paramitas, adding a final or eleventh, which makes it tantric.

    Its different dharanis by name from the Nepali list are Janguli, Ananta Mukhi, and Cunda. It uses Prajnavardhani, which is understood as Prajnaparamita and Vajra Sarasvati, which is shown to morph in the standard system above, to Parnasabari or Dhvajagrakeyura. It has three which cannot be firmly identified, but in part are suggestive of Mahamaya Vijayavahini and Pratyangira--Parasol, and otherwise maybe Panca Raksa or Dhumavati. Those last both likely pertain to Prana's passage of form to formless through the way the throat opens to the head. I would not personally have guessed Smoke is a symbol of Prana, it sounds like the opposite, withering away to death, but part of Dhumavati's point is that she won't die; she isn't going anywhere.

    In Sadhanamala, Marici said a couple of strange things. Cottara Syam seems to use a variant of cottare, for northern, which again is a variant of uttare, barely ever seen but found for instance with respect to Varahi in a Bagalamukhi retinue, or footnotes of Kurukulla.

    Also, she says "Svaheti" instead of "Svaha". Generally, sva is "self" and tva is "you", and so here, self is combined with Heti, which has the nature of flame, missile, weapon of Agni, ray of the Sun. This expression is occasionally used by Manjushri and Kurukulla, Shrnkala and Gandhari, and regularly by Marici. It has been speculated why "Svaha" is also Agni's wife as well as "All Hail" or "So Mote It Be", and if it were not significant, it would probably not evolve into an even more explicit Agni term now.

    Marici's second Oddiyana form is for Svadisthana Krama, or sva "self" plus adhisthana "consecration", a term for the preliminary Yoga stage, Water Moon, of Guhyasamaja in five parts: Vajrajapa (Muttering), Cittavisudhi (Mind Isolation), Svadhisthana (Water Moon), Sukhabhisambodhi, Yuganadha. Laksminkara's Advaya Siddhi says it is written from the view of Svadisthana Krama.

    Yogi Chen makes a point about getting this at a Yoga level before Completion. He makes a table which is not a bad catalog once you see how it works, and where this terminology lies in the progression.

    Vajra Rosary explains both the Guhyasamaja Five Stages and Six Limb Yoga. Vajra Rosary is one of the most important tantric explanations. And even in Kalachakra, after Mandala and Yidam, when it comes to Bindu and Suskma Yoga, it uses Namasangiti verse 158 to set the proper frame for purification of the Four Drops in the Four Chakras by emanating their inner deities.

    However, since the phrase "Anuttara Yoga" seems to have turned out to be a bad guess by translators, the trend now is for Highest Yoga to be written as Yoga Niruttara because this has original Sanskrit attestations. Niruttara is an entire Hindu tantra involving Cinnamasta. I am not sure how many instances it has, not many, but Marici 134 identifies herself as:

    niruttarasukhāsaṅgaprajńāpāraṅgatān gurūn

    Niruttara Sukha Sangha Prajnaparagate Guru

    Guru of Highest Yoga Bliss Bodhisattva Community on the Other Shore of Prajnaparamita

    The phrase niruttara has a few other mentions in Sadhanamala, but nothing as precise as greeting its Guru on the first line. If the scholars are right, and this is the proper name for Highest Yoga, then we see whose feet we are at.

    Umapati's Varahi's Dakinis have a group of Tramen and of Death's Messengers around them.

    kākāsyā ulūkāsyā śvānāsyā sūkarāsyā

    Crow, Owl, Dog, Boar

    Largely extracted from the Abhidhānottaratantra (study) and common in Chakrasamvara, those Tramen are not quite the same as what the Dakinis themselves do:

    Lion Face Dakini East, Horse Face Rupini South, Elephant Face Khandaroha West, Sow Face Lama North

    or Dakini Jala gatekeepers are:

    horse, a boar, a crow, and a dog

    Yoga, or Dakini Jala, starts with Horse, which has to do with Rider on the Winds, the older or more basic Marici chariot, or Horse Head rite as studied with Agni. This is like the major beginning of inner work, which could change, when moving to advanced practices (Boar power). Outside of Sadhanamala, Marici's appearances are:

    Bari Gyatsa contains five different descriptions of Marichi. The Drub Tab Gyatso has six descriptions. The Nartang Gyatsa and Rinjung of Taranata describe a single form of Marichi. Both the Vajravali and Mitra Gyatsa describe a single mandala of Marichi with twenty-five surrounding figures. "Indian Buddhism" thinks Sadhanamala is noteworthy for using her sixteen times.

    And so in the oldest examples of Indian stonework, she rides Horses:

    Nevertheless, Pig Face is an aspect of her:

    And if we recall her sadhana as apparently multiplying her likeness in space, a studio image of Marici's Ngor Vajravali retinue seems to carry this out:

    If, roughly, Horse and Boar start beside each other in Dakini Jala, it would appear there is a kind of elaboration as Horse fades from view and Boar moves to the northern or final accomplishment area in Vajravarahi and Chakrasamvara. This is quite similar to what Marici is doing without using any other kinds of animals.

    Vajravarahi's first Four Pithas are capable of Rddhi:

    chandarddhipādaḥ pracaṇḍā, vīryarddhipādaś caṇḍāṣī, mīmāṃsārddhipādaḥ prabhāvatī, cittarddhipādo mahānāsā

    This Rddhi Pada is a meditation that gives the body powers beyond ordinary law and is considered Four Dhyanas, based from desire, energy, citta or memory is usually third, then mimamsa is meditation or dhyana. This is the third of the Bodhi Paksika Dharma, which is the same as Thirty-seven Point Enlightenment. At first, this has one meaning in the transition from Kriya to Yoga, and then it applies to Vajrasattva and other deities, Varahi, etc. Even Wiki is able to say it emerged in Vishuddhimarga practice, and has long been known for "overlapping terminology", in that it does not have thirty-seven individual factors, but seems to repeat a few things.

    Vishuddhimarga uses a series of tattva exercises to make a "basic pattern" of elements, and then uses them backwards, inside out, and all kinds of shuffled ways. Tantra does this with deities, and so this Varahi is giving her version of Thirty-seven point. At this point, it becomes about the body and subtle body. It more or less peaks in the Seven Jewels of Enlightenment; the whole system is "auxilliaries to Enlightenment", and is not the Absolute. It is a system of practices. It is strongly based in primal sound; in Shurangama, Avalokiteshvara is described as reaching enlightenment by concentration or samadhi on the sound or nada. Jamgon Kongtrul calls it extremely important, and synonymous with Bindu, Mahamudra, Mahasukha, Vajra, Yeshe Wind or Lung, Ham, Sugatagarbha, Sherab phar phyin or Prajnaparamita.

    Here we started taking a close look at the process of meditation and Thirty-seven point transition from Kriya to Yoga, where the last part would appear to be Entering the Mandala. It seeks the relation of Samputa and Dakini Jala.

    The Pithas as a whole are Kaya or Body Mandala, grouped as Paramitas or Bhumis. As the list descends out to Cemetery and Near Cemetery, those are the highest Bhumis.

    Her Seven Jewels of Enlightenment are not the same as with Seven Syllable deity:

    samādhisaṃbodhyaṅgaṃ hayakarṇā, vīryasaṃbodhyaṅgaṃ khagānanā, prītisaṃbodhyaṅgaṃ cakravegā, prasrabdhisaṃbodhyaṅgaṃ khaṇḍarohā, dharmapravicayasaṃbodhyaṅgaṃ śauṇḍinī, smṛtisaṃ bodhyaṅgaṃ cakravarmiṇī upekṣā saṃbodhyaṅgaṃ suvīreti|

    Or, the Jewels are, but the deities are not, by name. In that one, Smrti is the male seed that produces samadhi, and this one is just the form or body of Varahi.

    Texts in Gandhara and China believed to be from the Dharmaguptaka sect increase the thirty-seven point list to forty-one by adding Four Dhyanas. The Six Yogas or Five Guhyasamajas are not normally included. The standard groups are:

    the four foundations of mindfulness (smṛtyupasthāna),
    the four right efforts (samyakpradhāna),
    the four bases of magical power (ṛddhipāda),
    the five faculties (indriya),
    the five strengths (bala),
    the seven members of enlightenment (saṃbodhyaṅga),
    the eight members of the Path (mārgaṅga).

    That is a normal, familiar, rote pattern which is the same in Sutra and most Tantra.

    We are focusing on a variant by Padmavajra, who accepts Seven Kayas. Alex Wayman says:

    Padmavajra’s Tantrarthavataravyakhyana, a work much cited in the notes
    to the Yogatantra section of Mkhas grub je's Fundamentals ... In the Derge Tanjur edition of
    Padmavajra’s work, the derivation of the four knowledges according to Yogacara is found.

    Four knowledges means four wisdoms other than Dharmadhatu; but we see this explanation is aimed at Yoga. His format establishes six wisdoms. And it will not match anything else--but, it has no repetition as most systems, where you would describe the "different kinds" of smrti. If we attempt to "group" it, it would be:

    (1) hrdaya, (2) mudra, (3) mantra, (4) vidya,

    (5) adhisthana, (6) abhiseka, (7) samadhi, (8) puja,

    (9) atmatattva, (10) devatattva, (11) mandala,

    (12) prajna, (13) upaya, (14) hetu, (15) phala,

    (16) yoga, (17) atiyoga, (18) maha-yoga, (19) guhyayoga, (20) sarvayoga,

    (21) japa, (22) homa, (23) vrata, (24) siddhi, (25) sadhana, (26) dhyana, (27) bodhicitta,

    (28) sunyata-jnana, (29) adarsa-jnana, (30) samata-jnana, (31) pratyaveksana-jnana, (32) krtyanusthana-jnana, (33) vi-

    (34) akarsaya, (35) pravesana, (36) bandhana, (37) vasikara.

    And so we are trying to "move" here, to Yoga, being first of a group of Higher Yogas, Ati and so on. We are trying to Enter the Mandala which is shown after two extremely important Tattva, which is what we are supposed to achieve in Kriya.

    The structured breakdown of tantra into "levels" is somewhat arbitrary. Although Kriya is called "lower", it is able to teach Self-Generation and Abhisambodhi, up to beyond Muttering.

    In Kriya, Pranayama means the abolition of the coming and going of the wind (vayu) riding on discursive thought (vikalpa), as well as the inner containment [of the wind]. At the completion of Kriya, one dwells in the Flame and the Sound (similar to Concentration Hero). Finally in Highest Yoga, Pranayama means nothing but the Avadhut. Between those two, Yoga is, roughly, a partial containment of wind, up to the pure existence of Avadhut.

    Because Kriya is basic, detailed instructions, it is possible to accomplish because:

    If, through one’s own power of contemplation in the meditation of
    dwelling in the sound, one is able to attract in actuality the physical and
    mental cathartic (kaya-prasrabdhi and citta-prasrabdhi), one accomplishes
    the complete characteristics of Calming [here meaning Samatha of the Kriya training].

    Prasrabdhi is the serene jewel of enlightenment, important to Chan and Sautrantika. There is debate about how relevant "body" is, but now, it is plain that body catharsis is sought, as well as the mental one, which makes the mind pliant, supple, and light. Opposite of tension. I cannot come up with a reason not to do the same physically.

    Yoga is a total interior mental union with the Dharmadhatu, or Dharmodaya (source of natures) and Paramartha (absolute object), by Gnosis or Jnana.

    At the completion of Yoga one would have:

    Whoever shines brightly and (praises) the Buddha here in Jambudvipa becomes the (evam) of pleasure in the middle of the pure triangle in the form of "e". When there is pleasure in the triangular mandala, it is called Vajra Arali (also bhaga of the lady and dharmodaya).

    This makes Evam Maya or Hevajra-style chakras starting with Locana in Yellow Earth Nirmana chakra.

    One would enter Samputa--Ghasmari--Body Perfection--Food--Taste--uninterrupted Sambhogakaya.

    Wayne Verrill says Hevajra has five Tilaka continuations, and three Aralis: Anavila (Stainless) Arali, the body mandala of Hevajra; Rigs Kyi Arali, the body of Hevajra; and Vajra Arali (Play). There are also Samvara Arali tantras, including Surya Chakra and Khasama.

    So it is possible to do Kriya and begin Yoga. This is the special emphasis of a certain style of teachers and texts, which resulted in Nyan and Ziro Bhusana. The original "Samvara--Heuruka", or Peaceful and Wrathful mandala sets of Buddha Families, is based in the partially-translated Sarva Buddha Samayoga Dakini Jala. It is no longer well-known, but is obviously a pith of the teaching when we concentrate on the minor amount of things involved here:

    Jnanapada used Kriya to the extent necessary, and mainly spread Manjuvajra Guhyasamaja, Mayajala (Namasangiti is Manjushri Mayajala, or else Vairocana Abhisambodhi), Sarvabuddha Samayoga, Candra Guhya Tilaka, and Manjushri Krodha. He is identified with the Profound View of Awakening Mind from Nagarjuna and Manjushri. In his time, King Dharmapala had Jnanapada and Haribhadra for preceptors, revived Nalanda and started Vikramasila. He made thirty-five Prajnaparamita centers and numerous tantric ones.

    Along with Buston, Anandagarbha (during the reign of Mahipala) was a major exponent of Yoga Tantra, especially on STTS, Sarvabuddhasamayoga, Mayajala, Sarvadurgati Parishodhana, Guhyasamaja and Paramadya. Taranatha attributes Samayoga Dakini Jala to Indrabhuti, and also to Ratnavajra and Anandagarbha as recorded lineages.

    In this lineage, Manjuvajra peculiarly emanates in the Northeast, Yellow Locana, and Cunda in her Maha form, which goes with her regular dharani, according to Taranatha. They begin his unique retinue not found in Akshobya Guhyasamaja. He has the additional ring of Cunda NE, Ratnolka SE, Bhrkuti SW, Vajrashrnkala NW. Graphically, Manjuvajra has "sent" Locana and Cunda to Akshobya, who has "sent" Mamaki to Ratnasambhava. Manjuvajra has completely kicked out Vairocana, probably by way of making a fusion.

    Guhyasamaja Manjuvajra is actually simpler than the Yoga version, placing the Sense Objects of Touch and Dharmadhatu in noticeable positions--Touch being in Amoghasiddhi Family, and Dharmadhatu, of Vajradhara. Yoga Manjuvajra is not using Sense Objects and the like, it is closer to a standard assembly of Bodhisattvas and Ten Wrathful Ones. The problem of Locana and Mamaki has led to perhaps a few mistakes, such as a Japanese idea that Offering Goddesses transform into Sense Objects. But we think most of these moves are intentional and have a meaning. Otherwise,Manjuvajra is the same as Akshobya Guhyasamaja; Purified Sense of Touch has entered the center: Manjuvajra's consort is Sparshavajra as Vajradhatvishvari.

    Locana has a dual existence in Vairocana Abhisambodhi: In the north-east, the Mother of all the Buddhas, the Blessed Lady Gagana-locana, or else her syllable GA. Locana returns forty verses later on a Gold Square mandala and is flaming Yellow and the Mother of Bodhisattvas.

    Half the time she is with Vairocana which is Dharmadhatu Wisdom; according to Samputa, a mixture of left and right nerves makes Dharmadhatu. The Three Queens or main channels operate first in fetal development; to them are attached the fivefold form deities, making eight veins or channels in the heart. Locana means "eye" and it seems to be she first "sees" the Dharmadatu and then sees increasing stages in other forms (such as Amrita Locana or Prasanna, or Animesa Locana, the Place of Unwinking Gazing).

    There is a view of Akshobya Locana that Yeshe Tsogyal was a dakini and emanation of the female Buddha Lochana. Lochana Buddha, complete Sambhogakaya - Lochana, full and complete Sambogakaya Buddha; consort Lochana who expresses the mirror-like primordial wisdom.

    According to "Kuan-yin, Chinese Transformation of Avalokiteshvara", in chapter two of Manjushri Mulakalpa, his mandala retinue is Tara, Bhrkuti, Prajnaparamita, Locana, Usnisaraja, and Pandara; they are not his consorts, but handmaidens or hypostases.

    Samputa is a main explanatory basis because it is gradual; Mahakala or Panjara is not, almost shocking. shrI sampuTa associates with each of the chakras, a mudrA: karmamudrA, dharmamudrA, mahAmudrA and samayamudrA. These mudrAs in turn are associated with the goddesses of the four skandhas: lochanA (earth), mAmakI (water), pANDarA (fire) and tArA (air). The syllables associated with them are: e, v, ma and yA. These goddesses represent the aspects of karuNA (compassion), maitrI (benevolence, attentiveness or concentration), muditA (selfless joy) and upekShA (equanimity). That is from a quite good article about the Four which also realizes Six Limb is a different entity from Eight Limb Yoga.

    So this classification is the same in Hevajra. But we see from Vairocana there is a "second Locana" who is an Earth Bodhisattva. A symbolic representation is one thing, but chances are, we only experience a tiny slim percentage of Prajna, whereas it is more true that we experience illumination of Bodhisattva nature, and it is really Bodhisattvas that "come to us". The actual Prajna is in Void which is Akasa or Gagana, and so the real or Mother Locana is only perceivable in that condition, beyond Muttering. This seems to be an important linking definition in the lower tantra which will help the apparent opposite or what happens to Purified Sense of Touch and Earth Element in the Guhyasamaja.

    Locana as Earth in Nirmana Chakra is the first thing that will burn in Dissolution, which is the event, so to speak, the end of profane time or the form world. The word used for this mirage is Marici, Earth into Water. Water into Fire is Dhuma or smoke. Fire into Air is Khadyota or fireflies. Air into Three Lights is Pradipa or lamp. Lights into the Absolute is cloudless sky, Nirabhra Gagana, according to Tson Khapa and Candrakirti. But in some texts, Dhuma is before Marici.

    That is what happens when the abstract Earth Square from Inverted Stupa hits the base of the divine one. It will dissolve phenomenal reality, to a greater or lesser extent, on that scale.

    In Vairocana Abhisambodhi, Earth Locana is called the Mother of Sakyamuni; to her right is White Urna, and to her left are five Usnisa deities beginning with Sitatapatra. Locana's symbol is an Usnisa with Vajra signs. Around them are Pure Land deities, more Usnisas, Agni, and Yama. Here, urna or tilaka is forehead mark, i. e., ajna center, which is a valid chakra and source of white moon, but perhaps emphasized less than the rest of the head.

    According to Bhattacharya, in Advayavajra (Maitri's) Samgraha, Locana specifically is in Tathagata Family but with Earth Element. This group centers on Vajradhatvishvari, whom he was forced to conclude is in Ratna Family. Its primary subject appears to be the Four Initiations.

    However, as Six Families, starting with the initial e of evam down through the ra of vijahara (“dwelt”), the work Hevajrapindartha identifies the first six syllables with six goddesses, in order, Locana, Mamaki, Pandara, Tara, Vajradhatvisvari, and Prajnaparamita, then with Five Buddhas plus Vajrasattva.

    Locana is in the canon in the sequence Vajravidarana of Bari and Virupa, Bhurkumkuta, Vajramrita, Buddha Locana, Krisna Manjushri, Panca Rakshasi; and White Locana is used for health, or against diseases, in Vajrasana's six practices, which includes Kneeling Acala and Marici (Needle and Four Pig Chariot forms).

    Her story is not really about which text was written first or why it is a mistake, it is about Purified Earth Element and Touch leaving Air/Amoghasiddhi, and the Dharmadhatu, and how Space can later be moved out of the middle. There is a metaphysical inner meaning about a significant change from mundane consciousness.

    In the Samayoga Dakini Jala system, it is possible for any Dhyani to be the lord of a rite, but, it uses the main presentation of Encounter with Peaceful and Wrathful Deities, two sets of mandalas.

    Dakini Jala is Body Practice; Paramadya does not use a fifth family, and is kept fourth here:

    (1) Enlightened body: Union with Buddha (Skt. buddhasamāyoga, i. e. Samvara Dakini Jala)
    (2) Enlightened speech: Secret Vital Essence of the Moon (Skt. śrī candra guhya tilaka nāma mahā tantra rāja, i. e. Vajrapani)
    (3) Enlightened mind: Gathering of Secrets (Skt. guhyasamāja)
    (4) Enlightened qualities: Glorious Supreme Beginning (Skt. śrī paramādya)
    (5) Enlightened activity: Garland of Activity (Skt. karmamāla)

    So this is no longer correspondences; it uses entire practices, such as Guhyasamaja for Mind Mandala.

    Like the "Book of the Dead", it has Wrathful Deities, centered on Heruka:

    Heruka + Isvari, Vairocana + Locana, Vajrasurya + Mamaki, Padmanartesvara + Pandaravasini, Paramasva
    + Tara, and Vajradhara + Samvari.

    Citrapadma and Citravajra are found in front of the central deity in the sub-Mandala of Paramasva.

    In the retinue of Heruka, Capadharini, Khatvangadharini, Cakradharini, and Citrapatakadharini are substituted for the first four, the musical offering-goddesses. His personal inner retinue is the Gauris. The eight from Gauri to Herukasamnivesa formed the basis of the retinue of Hevajra in the Yoginitantra Hevajra, with the difference that there we see Sabari rather than Pramoha and Dombi rather than Herukasamnivesa.

    Heruka's retinue starts from the seventeen deity Paramadya Vajrasattva, which explains seventeen vishuddhipadas of Prajnaparamita.

    It has Peaceful Deities, centered on Vajrasattva:

    The retinue of Vajrasattva has the eight peculiar to him being Samvari, Ahosukha, Pradipa, Sisya, Buddhabodhi, Dharmacakra,
    Trailokya, and Kamalata. Centering on him causes Paramasva (Amoghasiddhi) to take four mandalas in the corners.

    In this case, Vajrasattva is called Samvara.

    Most of the retinues use the same Offering Goddesses and Gatekeepers.

    All Dakini Jala retinues have Tramen gatekeepers: Turangama, Vajramukhi,
    Vajramamakl/Aloka, and Bhasmapralayavetali stand in the four gates of the en-
    closure to subjugate all hostile deities (krodhakulam), with the heads of a horse,
    a boar, a crow, and a dog.

    They use the same items, Hook, etc., as in Yoga retinues like Vajradhatu; it is the animal heads that show this bridges to Higher Yoga. That is what one reviewer said, but Anandagarbha states that Heruka is surrounded by Vajradakinis, including an unusual set of Gauris with Varahi masked as Pramoha (infatuation, fascination, stupor). If it has the root of Heruka and Chakrasamvara, and the Gauris of Hevajra, there is not much case of saying it is limited to only Yoga or outer explanations. It is closely related to Paramadya, and then right at the point of gathering all the information and components that would make the final systems work.

    This retinue has apparently settled Mamaki as Aloka--Crow--Dhumavati.

    As well as a general meaning of vision or light, Aloka also means Sunya or First Void or White Moon. Prajna is the Wisdom of Sunya.

    The Vaisnava explanation says about Prajnaloka:

    Prajna + Aloka = Wisdom + Spiritual World = Light emanating from the Great Void. SAksAtkAra BrahmajnAna (Realization, Evidence of intuitive perception) takes place.

    They grant Cinnamasta the ajna and are quite profound on her, adding the nadi sound, etc.

    The last Gatekeeper Bhasma has one meaning of sacred ash, but, more profoundly, “that which has controlled the essence of the whole universe”. (Bha=vṛddhi (flourishing essence). Sma=svayam (self). Bhasma Pralaya Vetali is a pretty severe description.

    So Dakini Jala, itself, is only partially available to us, but there is a full version of its related explanation in Sanskrit.

    The other Dakini Jala material is from Samdong Rinpoche, a tulku with his own web site. It is one of those things hard to see at first--I thought it was Hasyam, or humor--but this is the only one of the 420 Sanskrit Buddhist pieces that has the title Rahasya or Secret Doctrine, an extremely ancient term, as in Tripura Rahasya from Dattatreya. This Buddhist text is a Vajrayogini invocation of Dakini Jala Samvara, who is an Ananga Yogi. Ananga has a double meaning: Kamadeva as lust, or body-less because he was incinerated by Shiva.

    The first line is having bowed to Jagannatha as Samvara, the Secret Doctrine of Infinite Secrets is a Poppy Seed of Ananga Yoga.

    It then designates Ksara versus Aksara, or the transient and permanent aspects of Purusha which is also Kshetrajna. These correspond with Para and Apara aspects of Prakriti, which is also Kshetra. So it will take our fleeting, imaginary concepts of how things work, and plunge us into the way they actually do in a lasting, sustained manner. It does this by giving Ksara Sukha, or temporary Bliss, Four Initiations--Skull, Secret, Lotus, and Mahamudra--as Four Activities and Four Brahma Vihara.

    It briefly refers to the fivefold mind or steps of Guhyasamaja.

    It pretty clearly takes Kaya Vak Citta as the foundation for Paramaksara or:


    Jnana Ananda.

    While you are there having your Ksara Sukha,

    amṛtāsvādane samaya

    is the bond to the deity here, from Amrita given to self. It will do so across a familiar three layers:

    pātāla bhūcara khecara

    There is something relatively sexual:

    bhage liṅgaṃ pratiṣṭhāpya bodhicittaṃ

    which leads to the Tri-Dhatu. It refers to Sandabhasya or Twilight Language of any tantra. The Vasanta and Avadhut appear and there are Four Pithas:

    mantrādātmapīṭham , ātmapīṭhātparapīṭham , ātmapīṭhātparapīṭham , parapīṭhāttattvapīṭham

    This type of Mahamudra seems to attract Chakrasamvara, and induces:

    vajrasattvaḥ paramākṣarasukha

    It then describes Hevajra and Six Limb Yoga. It mentions Pranayama with Om Ah Hum. It goes through things including Marici, Maya Jala, and Prabhasvara. It begins Panjara, and only mentions Dakini one time unrelated to the title:

    ramyam tu ḍākinīcakraṃ svādhiṣṭhānaṃ mahādbhutam

    which is not seed syllables, but a guna in the seventh seat of Devicakra, the first chakra in Kubjika tantra, the Svadisthana, an earth chakra in its usual location below the navel, followed by:

    sarvabuddhasamāyogaḍākinījālasamvare śrīvajrasattva saṃyogakalpa

    To whom:

    vajradharo rājā mahāsukha vivardhanam

    who makes:

    samaya deśayet sarva buddhatvaphaladāyakam

    which is samaya with All Buddhas' Dhatu and Fruit.

    It also mentions Subha or another guna of Devicakra, here, related to Sunya. The Kubjika description of Svadisthana gives it six seats, plus a seventh transcendent, these are the same as the Seven Worlds. Together they form the Brahmāṇḍa or Cosmig Egg. Kubjika is different from other Hinduism which makes this the second, and a water chakra.

    Kubjika's Khecari chakra is "at or above the head", consisting of Surya Mandala with twenty-four pithas, Soma Mandala with thirty-two devis, Vahni Mandala with eight devis, and Adi Mandala or Adi Yoni, with Bhairava and Shakti (Devi or Kubjika). But when Dakini Jala says māhendravāruṇāgnivāyumaṇḍalā, it is followed by nabhau or navel, with heart and throat, and lalate, forehead or ajna, in a set of steps leading to Yogini Maha Mudra. In the forehead, or white conch, chakra dwells Buddha-Kapala, according to Milarepa. In Buddhism, there may be Eight chakras, but even in that list, while we are getting Pranayama or Vase Breathing, there are four. The chakra is a collapsed mandala, or vice-versa.

    In Akanistha, there is a difference from Oozing to Non-Oozing Ecstasy. This is being fixed here in Dakini Jala, and you wind up with a rather large pavilion full of it. It repetitively says Ksara and Aksara as the main opposites, lossy and unstable, or durable. Even if we get decently good at Kriya or Yoga, chances are, some of it will slip out or fall away. So this is for more momentum and stability.

    This article does not contain a sadhana or even a mantra, or all the detailed explanations of its subjects. It does use a system of Vajrasattva--Vajradhara to increase Bliss in All Families and the entire Panjara. So this fairly closely takes Kriya and unfolds the whole Generation Stage, or is the entirety of Yoga. This is the Samapta or summary of information of the Rahasya or Secret Doctrine to be used with Dakini Jala sadhanas or mandalas.

    HPB once used the term Rahasya to describe what Buddha kept from the Upanisads that the Brahmins decided to erase. One, the Death-conquering Agni-rahasya vidya, which was received by Prajapati from the self-existent Brahman, is detailed in the tenth kanda of the Shatapatha Brahmana. Max Muller uses it in a diatribe right after HPB died to say she is the ignorant one, and he and his kind know as much or more about "Sanskrit secrets" than any native. It is entirely possible he may know more words or more categorization of scriptures, but he is in Tripura Rahasya or his wisdom will bleed out because it is conditioned. If we follow the instructions above, ours will not.

    Rahasya has many more connotations in Hinduism, to Syama, Tara, and Cinnamasta; it even uses Sura Devi or Varuni in a corresponding manner. It barely shows up in Buddhism at all, aside from this title.

    How would we get from a position of no deities to competence in Dakini Jala?

    In the Kriya-Carya one contemplates the body as the Great Seal (maha - mudra, the Six Devata or Five Abhisambodhis plus Complete Manifest Buddha), speech as Incantation (Dharanl, Muttering and entering the Flame and Sound), and mind as Reality (Tattva, the limit of the previous, entry in Dharmakaya, Animitta or Yoga Without Signs).

    Kriya is translated as using "gods", which in this case are not "deva" or "luminous beings" but "devata", which is similar, but more specific and powerful. Devata is mantra-baddha, meaning He is bound to give the result of a sacrifice/mantra when invoked. They may often be ascribed having higher and lower kingdoms. It may be an image of the deity, or: An organ of sense. So it is not a hasty acquisition of anything that has a shiny appearance. These are forms realized by those persons who were expert at the techniques we attempt.

    Some Vedic interpretations states there are not Thirty-three crores, but "Koti", meaning "kinds", of devas. In Cunda's dharani, this would mean Seven Buddha Families, instead of seven crores of Buddhas.

    Generally, in Yoga, Ista Devata is intended; a tutelary deity or Yidam. Traditionally, it might just be given by one's family or temple. Or one may obtain one's own. There is an astrological house list to suggest an Ista Devata. On certain planets there are:

    Mars: Subramanya/ Sri Narasimha
    Venus: Mahalakshmi/ Parashurama

    Traditionally, Human Guru Venus would be Mahalakshmi as Dharani, wife of Parasurama. If she is not our Ishvari, she remains inescapable because wired into the definitions.

    So Kriya works in stages, which "are not" Abhisambodhis but are "equivalent" to them. It is similar to this, or the Six Yogas, because one will do the procedure and Emerge in Reverse Order.

    Kriya's Six Stages are based on Self-Generation. If we do not have any authorization for that, then we apply the meaning to what we are able to do. If you can, then for instance Parasol is a Kriya deity that you could immediately hit with the full force of everything in here. If not, we may give her mantras, praise, and externally visualize her.

    The stages are generically called Devata, which does not mean six different ones, but six aspects or methods of a single one.

    First is Tattva Devata. It is a blend of Atma Tattva (Ekayana) and Devata Tattva. The second means the deva or murti is inseparable from Atma Tattva and as devoid of intrinsic nature. This stage is accompanied in the sadhanas by

    Purity Mantra: Om svabhavasuddhah sarvadharmah svabhavasuddho ’ham


    Emptiness Mantra: Om sunyata jnana vajra svabhavatmako 'ham

    This is called Reality. Even an external deity has no independent existence with inherent meaning, it is non-different from Atma and only has Parasunya or no natures other than its own, which is full enlightenment. Since we do not, we use its power. We can't possibly help the deity, this is just to transform ourselves.

    The next two stages are specific to the Ishvar, using a long dharani or dirgha, its heart mantra, or near heart mantra:

    Second: Sound or Sabda Devata (this aspect or akara is not different from its mantra sound)

    Third: Letter or Aksara Devata (moon disc with gold syllables)

    Fourth: Form or Rupa Devata (beneficial hook rays with the Ishvar, a retinue being unnecessary)

    Fifth: Seal or Mudra Devata, equivalent to the blessing of the sense bases (ayatana) in the Higher Tantra divisions. Syllables arranged on one's body.

    Sixth: Sign or Nimitta Devata. This fortifies the ego, Aham-Kara or Garvi. In the Higher Tantras, Ham falls into A; Vajra Garvi is the consort of Vajrasattva. In other words, the mortal, sinful, ignorant Pratyeka personality has been at least temporarily dispersed, and some kind of Amrita has pulled in a Divine Ego. We did not do a blood sacrifice and jump out of our bodies so anything nearby could jump in, we did a Noumenal process which is only able to permit the adjoining of the specific Ishvar.

    In the sixth, one would do the actual Muttering. This is done:

    either after completing contemplation of the six gods, or after accomplishing Generation in Front, as the case may be.

    Roughly put, there is a style of Inner Offering which is a repetition of an Outer Offering. But the individual practitioner may lack a temple and a bunch of ritual gear. And so this Outer Offering process is possible and valid, but our focus is more at someone who is lucky to have a small shrine or quiet area where they can do this at all. That is why it appears we are blending the inner meaning from Self-Generation with the process of Front Generation. Either starts with a basic deity and has the same goal (Muttering). And so it is mainly on the Sixth Devata where we will increase the visualizations with assemblies, Four Activities, Offerings, and the goal of Kriya: Immersion in the Vastu or Ground, with Mind and Sound Immersion into the Moon Mantra Wheel in the deity's heart. This is not yet a mandala, and Vastu is a little different from Bhumi; it means a plot or plan, a foundation, house and land, a dwelling--similar to Vasini, "dweller or inhabitant", the root being "Vas". It is other than mundane:

    Chapter III of the Mānasāra recounts that the wise sages “identified” locales that were fit for the dwelling of gods and humans. They called these sites vāstu, the primal architectural “object”, which, by creative intervention of humans, was to be transformed into vāstu, “dwelling”. Sacred architecture begins, thus, by perceiving divine presence at a particular location.

    The first four devata are the main basis of most simple sadhanas.

    So although the Fifth is important, we can do a sadhana without Armor Deities or knowing how Tara's mantra distributes itself. We can learn more sense deities. The Sixth may be next to nothing at first. It can eventually be Om Ah Hum and more. Almost everything we can teach and train is a build-up of these two aspects. We want to build in here, then reflect back through the other Devata in reverse order. So the Kriya inner technique is like Varuni, and mostly involves Muttering, whereas Front Generation involves the pantheon or All Families and symbols. We are kind of doing both at once, bit by bit.

    The finale or Meditation Without Muttering is at a point where it does not matter if you are starving, you run on inner warmth and beatitude, and all the details of the retinue are present to the ordinary eye.

    Then one moves to Animitta or Yoga Without Signs or Nirakara. This is only a blended result of Emptiness and With Form or Seed meditations as above. That is why you certainly cannot just do Highest Yoga by picking up any book and following it. The system will just spit you back out to whatever is missing, or whatever is Ksara that has not been fixed.

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