Feed Your Head Tantric Spice
Tantra Asanas
Tantra is a path to Self Realization or Self Actualization.
In the tantric texts, kundalini is conceived of as the primal power or energy. In terms of modern psychology, it can be called the unconscious in man.
As we have just discussed, in Hindu mythology, kundalini corresponds with the concept of Kali. In the philosophy of Shaivism, the concept of kundalini is represented by the shivalingam, the oval-shaped stone or pillar with a snake coiled around it.
However, most commonly, kundalini is illustrated as a sleeping serpent coiled three and a half times. Of course there is no serpent residing in mooladhara, sahasrara or any other chakra, but the serpent has always been a symbol for efficient consciousness. In all the oldest mystic cults of the world you find the serpent, and if you have seen any pictures or images of Lord Shiva, you will have noticed serpents girdling his waist, neck and arms. Kali is also adorned with serpents and Lord Vishnu eternally reposes on a large colled serpent. This serpent power symbolizes the unconscious in man.
In Scandinavian, European, Latin American and Middle Eastern countries and many different civilizations of the world, the concept of the serpent power is represented in monuments and ancient artifacts. This means kundalini was known to people from all parts of the world in the past. However, we can conceive kundalini in any manner we like because actually, prana has no form or dimension, it is infinite.
-Swami Satyananda
Tantra
The Supreme Understanding
Introduction
Tilopa’s Song of Mahamudra
A deep and insightful look into the underlying ideas of Tantra.
Walking the road to enlightenment by embodying the full acceptance of all that is. A commentary on Tilopa’s marvelous song.
Tilopa,
988–1069, was an Indian Buddhist monk in the tantric Kagyu lineage of Tibetan…
Vairocana | The Five Wisdom Buddhas
Talon Abraxas
Not all Buddhas were considered flesh and blood or walked the earth. The Five Wisdom Buddhas are the Wisdom states as persons. The body of Vairocana is the body of the True Dharma.
The Five Wisdom Buddhas arose during the Mahayana development in India and were taken up by Tantric Buddhism. In Japan they appear in Shingon. These Buddhas differ from the Buddhas who appear in the lineage or who are said to have walked the earth at a certain time in a certain place as they represent principles of Mahayana teaching. They are sometimes called ‘Meditation Buddhas’ to distinguish them and because they may only be encountered in the states of meditation that form their bodies.
Vairocana is called the ‘Sun Buddha’ and is the ‘First’ (Skt. Adi) or ‘Primoridial’ Buddha and sits in the central place of the Five Wisdom Buddhas mandala surrounded by the four other Wisdom Buddhas who sit at the cardinal points. His name in Japanese is Dainichi Nyorai – The Buddha of Universal Illumination. His names and attributes are all connected with light and illumination, rays of life-giving power that initiate, nourish and sustain as the sun does all life on earth.
In Mahayana teaching his body is the Body of the Dharma (Skt. Dharmakaya), and is synonymous with such terms in Zen as ‘True Nature’, ‘True Face’ and ‘Buddha-nature’. His nature is emptiness (Skt. Sunyata), the ‘unborn’ of which the Buddha spoke in the Pali Canon, without which that which is born and created could not come into being.
Vairocana first appeared in the Brahmajala Sutra, a 5th Century manuscript written in Sanskrit and translated into Chinese by Kumarajiva. The title translates into English as Brahma’s Net Sutra. This relates to the analogy used by the Buddha who described a net that spreads throughout the universe in the three dimensions of space: length, breadth and depth. Where three strands meet there is a jewel to hold them in place like a dewy spider’s web. Each jewel reflects both itself and all the other jewels in the net simultaneously. The feel of this image is used to point towards the reality of emptiness, the true nature of the Dharmakaya – which is the body of Vairocana.
“Now, I, Vairocana Buddha, am sitting atop a lotus pedestal; on a thousand flowers surrounding me are a thousand Sakyamuni Buddhas. Each flower supports a hundred million worlds; in each world a Sakyamuni Buddha appears. All are seated beneath a Bodhi-tree, all simultaneously attain Buddhahood. All these innumerable Buddhas have Vairocana as their original body. “
-The Brahma’s Net Sutra
As the primordial principle Vairocana speaks outside the phenomenal world where all time is simultaneous. Although in the phenomenal world he has this or that name and is portrayed using this or that hand position (mudra), wearing certain garments and headdress, in truth he is beyond conceptual imagination and yet is ever present in each form, as Master Hakuin wrote: ‘‘like salt in seawater or glue in paint.”
In Shingon Buddhism he is represented by the Sanskrit letter ‘A’ which expresses life & death; emergence & return.
The mantra associated with Vairocana is:
Om a-vi-ra-hûm-kham vajradhâtu vam (Skt.)
Om All Pervading One; Imperishable One
Homage to you, O Tara, who dispels all fears and who grants all wishes!
With your swift activity, may you protect us from all dangers."
TARA is the second form of Goddess in Dasha Mahavidyas (Ten Wisdom Forms). She is not only an important Hindu Goddess but also the most important of the Buddhist Goddesses. The Bodhisattva Tara is the consort of the great Buddha Avalokiteshvara, the Lord who looks down with compassion on all living beings.
In his book ‘Tantric Yoga and the Wisdom Goddesses: Spiritual Secrets of Ayurveda’ Dr David Frawley writes: “The term Tara means the deliverer or saviour, from the Sanskrit root tri, meaning ‘to take across,’ as to take across a river, the ocean, a mountain, or any difficult situation. The Goddess Tara is called upon in emergencies or at crossroads where we require guidance as to which way to turn. Tara is the saving knowledge. She is the Saviouress.
The idea of the Goddess as saving wisdom is as old as the Vedas, and is a common idea in many spiritual traditions. “Tara the saviour (Taarini) is as potent as Kali. She is said to be the form that Mahadevi took in order to destroy the thousand-headed Ravana. Tara has strong presence in the Buddhism (especially the Tibetan Buddhism) and in Jain pantheons also. Among the Mahavidyas, Tara is next only to Kali; and she resembles Kali in appearance more than any other Mahavidya. Tara as Mahavidya is not entirely benign; she could be fierce and horrifying. “Tara is the feminine form of Om or Om personified as a goddess. Tara is the unmanifest sound that exists in the ether of consciousness, through which we can go beyond the entire manifestation. Tara is Om that has the appearance of the ether and which pervades the ether as its underlying vibratory support, but also transcends it.
Om is the unmanifest field behind creation, which is the destroyer as well as the creator of the universe.” David Frawley elaborates, “Tara is the purifying force of the vital breaths. Sound that manifests in the ether is the same as the Prana (life-force) that manifests in the ether. Breath is the primal sound of life, and the sound of the breath is the original, spontaneous and unuttered mantra (So’ ham).
Both mind and Prana, as word and vibration, have their root in sound. Hence the use of sound or mantra both purifies and energises the mind. Tara is the radiance of knowledge that arises from the differentiation of meanings through sound. Different sounds serve as vehicles whereby different ideas or meanings flash forth.
Om is the underlying light that illumines these different sounds and allows meaning to flow through them. All meanings exist to reintegrate us into the ocean of meaning that is pure consciousness itself.” Tara, like Kali, is deep blue in colour. She has matted hair, wears a garland of human heads, and has eight serpents for her ornaments. She is dancing on a corpse, has four arms and carries in her four hands a sword or head chopper, a scissors, a severed head and a lotus. :By Rajendra Diwe
Divine Feminine: The Essence of All
In our tradition, we accept that all things come from this beautiful place of sacred vacancy - the emptiness of awareness, symbolically immortalized in both Tantric and Gnostic texts as the Mother's womb - a place of limitless potential. Just like a Mother giving birth all appearances are expressions of the never-ending luminous and creative display of the mind.
In Sanskrit, the term is "gotra," it means the essential nature or seed from which all appearances of the world derive. The womb gives rise to all form, and this form is derived from an empty space - seeded with love and compassion.
Hence, the ultimate nature of all appearances in this world are the beautiful reflections of love and limitless potential which are represented as male and female energy
Consequently, in Tantra nothing but the highest respect is given for the energetic potential of the divine feminine and the softness of compassion.
Om mani padme hung
May you be happy, may you be well, safe, peaceful and at ease
Mahayana Pilgrim
About Consort in Karma Mudra
Aside from the sexual aspect of Buddhist ethics and discipline, it is crucial to delve deeper into the responsibilities and expectations placed upon Buddhist teachers, particularly those who hold the esteemed position of lamas within the Vajrayana tradition. These teachers are not merely guides; they are expected to embody and exemplify advanced inner qualities that surpass those of their students. This expectation is particularly pronounced for lamas who provide empowerments and teachings that are integral to the Vajrayana path. In addition to engaging with the sexual dimensions of practice, these teachers are required to uphold three sets of essential Buddhist vows: the Individual Liberation Vows, also known as Pratimoksha vows; the Bodhisattva Vows, which emphasize compassion and the aspiration to achieve enlightenment for the benefit of all sentient beings; and the Vajrayana Vows, which include the root downfalls that specifically pertain to the esoteric practices of this tradition. Each of these vows carries significant weight and is challenging to maintain consistently. Should a teacher breach any of these vows, it is imperative that they seek genuine purification through appropriate practices, as the integrity of their spiritual path depends on this diligence.
However, when we turn our attention to the subject of women within this context, it raises an important question: how do these three types of vows specifically reference or apply to women in the realm of Buddhist practice?
The secondary Vajrayana root vows include stipulations regarding women, particularly in the context of consort practice, also referred to as Karmamudra. In recent decades, there has been a growing body of literature in the English language, authored primarily by women, that explores the intricacies of consort practice. Notable works include "Passionate Enlightenment" by Miranda Shaw, "Travellers in Space" by June Campbell, the autobiographical writings of Sera Khandro compiled by Sarah H. Jacoby titled "Love and Liberation," and a recent scholarly article by Holly Gayley, entitled "Revisiting the Secret Consort (gsang yum) in Tibetan Buddhism." Shaw, in particular, posits that a genuine relationship between a consort and a lama should be one characterized by mutual fulfillment and equality. However, the recent emergence of sex scandals involving male Buddhist lamas who have allegedly abused their power by engaging in casual sexual encounters with female students, including nuns, highlights a troubling reality: the concept of the ‘consort’ relationship, as well as the term itself, is frequently misunderstood and misappropriated. The situation is further complicated by the fact that many individuals may not have a clear understanding of what constitutes a legitimate consort relationship within the framework of Vajrayana practice. Although I have not yet read Dr. Nida Chenagtsang's recent book titled "Karmamudra: The Yoga of Bliss: Sexuality in Tibetan Buddhism and Medicine," it is reported that he wrote this work to educate and inform practitioners about the true nature of Karmamudra practice. His intention is to protect individuals from entering into worldly and potentially abusive relationships masquerading as spiritual connections. As discussed in the article ‘Monastic Abuse: The Tragic Case of Kalu Rinpoche,’ consort practice is a specialized form of physical and/or energetic union that is undertaken with the ultimate goal of attaining enlightenment, rather than pursuing mere sexual pleasure. This practice demands a high level of yogic competency and expertise from the lama, while the female consort is also expected to embody certain essential qualities, such as having taken vows, possessing a genuine understanding of the concept of emptiness, and having received appropriate empowerments.
Qualifications and consent
The secondary root Vajrayana downfalls explicitly state that a vajrayana master or teacher must not choose unqualified consorts and must refrain from forcing a consort into a relationship. However, the definitions of these terms can be somewhat ambiguous. Generally, the texts and tantras indicate that a suitable consort should possess a minimum threshold of attributes. For instance, a woman who has not taken any vows, lacks a stable practice, holds incorrect views, or has limited understanding of emptiness would not be deemed appropriate for this role. Yet, the question arises: what precisely does it mean to ‘force’ someone? Clearly, physical rape, coercion, or blackmail are unequivocal examples of forcing an individual into a situation against their will. Yet, the nuances of this issue become more complex when considering scenarios in which a lama might employ visualizations, mantras, or their own tantric yogic tsa-lung practice to create an overwhelming sense of attraction and desire in a woman, potentially leading her to engage in sexual activities that she might not normally consider. Such experiences may occur more frequently than many are aware of. For example, certain deity practices, such as that of Kurukulle, when performed by a practitioner with the requisite skills, could enable them to access a woman’s mind and emotions in a manner akin to drugging her drink, thereby impairing her ability to think clearly and overwhelming her with intense sexual desire. However, it is essential to note that as one article articulates regarding Kurukulle, “Despite depictions of her magnetizing powers as ‘magical,’ they are not intended for the corrupted purpose of attracting a mate, or for the pursuit of material wealth or luxuries. Like other emanations of Tara, she embodies the ‘activities’ of compassion, with the intention of attracting and enchanting in a manner that aligns with spiritual growth and understanding.” Source: Text of Tsering Wangmo.
Stepping into the Tantric state of "out of mind" can initially feel intimidating, as it often involves surrendering the familiar confines of our everyday thoughts and perceptions. This state of liberation, however, is not merely an escape from reality; rather, it is an invitation to explore deeper layers of consciousness and existence. Through various practices such as meditation, shamanic rituals, or tantric journeys, individuals can embark on a transformative experience that may include a rich tapestry of techniques such as breath work, sound vibrations, mudras (hand gestures), mantras (sacred sounds), guided visualizations, evocative imagery, intentional eye movements, and breath retention exercises. Each of these practices serves as a unique doorway into a more profound understanding of oneself and the universe. Engaging in these techniques allows participants to cultivate a heightened sense of awareness and connection, not only with their own inner selves but also with the world around them. Dialogue plays a crucial role in this journey; through conscious sharing and discussion of the teachings, practitioners can reflect on and integrate the ancient wisdom that has been passed down through generations. These teachings are often filled with timeless truths and insights that resonate deeply within us, illuminating paths toward personal growth and spiritual expansion. As we contemplate these beautiful gems of wisdom, we uncover tools that can be seamlessly incorporated into our daily lives. This integration fosters a greater sense of connection with ourselves, our communities, and the natural world, enriching our experiences and enhancing our overall vibrancy. The practices we engage in during these journeys not only serve to deepen our understanding but also empower us to live more fully, embracing all that we are and all that surrounds us. By embracing the Tantric state and the myriad of practices it encompasses, we open ourselves to a more expansive, fulfilling existence, allowing the transformative power of these ancient teachings to guide us on our journey toward liberation and wholeness.
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