Vajra Quotes

You will never be a hero. You were never meant to be a hero." Hero. that one word made Aru lift her chin. It made her think of Mini and Boo, her mom, and all the incredible things she herself had done in just nine days. Breaking the lamp hadn't been heroic... but everything else? Fighting for people she cared about and doing everything it took to fix her mistake? That was heroism. Vajra became a spear in her hand. "I already am. And it's heroine.

The five components of character building and leadership – decisiveness, inner strength, self-directedness, cooperativeness and self-transcendence come from the Vajra Nadi.

Vajra sankalpa - firm conviction comes from the Vajra nadi. This nadi is the path of manifestation, through divine determination.

homage to glorious samantabhadra, the all-good to timeless buddhahood, basic total presence, to unchanging spontaneity, the spacious vajra-heart, to the nature of mind - natural perfection, constantly, simply being, we bow down.

OM AH HUM VAJRA GURU PADMA SIDDHI HUM

Every time I led him to the right place at the right time, I first quietly eliminated all the places and times that were wrong. Luck is only someone else’s labour.

If these key points are not understood, some people will neglect clear visualization and the holding of vajra pride, and concentrate solely on the repetition of mantra. Some will hold that the deities and pure realms exist in their own right, and so even though they engage in sadhana practice they will not awaken to buddhahood. Thus, you must understand these key points!

Remember, son,” Mother-of-Glory says, compensating with pomposity for her deficits of piety or affection. “The only way to change the world is through intentional, directed violence.

In Buddhism, consciousness is central because all phenomena are realized to be mere appearances to consciousness that have no independent existence.

Status is a rainbow on a proud soap bubble, inflated to its uttermost.

That’s not how laws work, son,” she says. “A visible law is a ploy, a little play. A mummery in waiting, waiting for you to become interesting. Never give them a reason to care who you are.

The way to accomplish oneself as Guru Rinpoche Is all rooted in the Seven-Line Prayer. The seven consciousnesses of the basis,215 While on the path, become the seven branches of enlightenment.216 The result is perfected in the seven absolute treasures.217 In this way, with the sound of this vajra melody, The moment you invoke me, I, Padmasambhava, Have no choice but to come to bless you.

The text presented here, the Vajra Essence by Düdjom Lingpa, a nineteenth-century master of the Nyingma order of Tibetan Buddhism, is known as the Nelug Rangjung in Tibetan, meaning “the natural emergence of the nature of existence.”1 This is an ideal teaching in which to unravel some of the common misunderstandings of Tibetan Buddhism, since it is a sweeping practice that can take one from the basics all the way to enlightenment in a single lifetime. The present volume explains the initial section on shamatha, or meditative quiescence, about nine percent of the entire Vajra Essence root text.

Kingsfaction stalwarts in various editorial teams. Fame, she says, is how a ruling class conditions artists to docility and incorporates their work to lesser ends. Sedition, unrest, and even revolution are useful to political actors currently out of power.

Then, he spoke these final words, “At the moment of death, the ability to abide in the nature of mind, the indivisible three kayas—with its empty essence, clear nature and all-pervasive compassion—is extremely important.” He spoke the seed syllable AH while seated in the vajra posture and then passed away.

Timely Rain In the jungles of flaming ego, May there be cool iceberg of bodhicitta. On the racetrack of bureaucracy, May there be the walk of the elephant. May the sumptuous castle of arrogance Be destroyed by vajra confidence. In the garden of gentle sanity, May you be bombarded by coconuts of wakefulness.

There is no such thing as devils. They are the people of lost histories. We see them only in translation.

Lessons learned in childhood leave deep roots and are not easily plucked out by adult reasoning.

According to the general Buddhist view, the whole of saṃsāra, with its myriad pleasant and miserable realms, is a prison. But from the perspective of pristine awareness, all of saṃsāra and nirvāṇa is equally suffused by the primordial purity of the Great Perfection.

She figured that the main problem in physics is physicists, that most of them are caught in a mind trap because they're so used to things being made of smaller things. So they instinctively believe that reality, at its most basic level, must be made up of and regulated by almost infinitely small elementary particles.

The effect of the doha is to create a mental paradox, a state of confusion where logic is defeated, and we must enter through another way of knowing. This is the gate to the mysterious home of the dakini through language. The dakini also holds a staff in the crook of her left arm. This symbolic staff is called the khatvanga. Its essential meaning is that of “hidden consort” or “inner consort.” It represents the dakini’s inner masculine, and at the top of the staff is a vajra symbolizing the phallus. The staff is an interesting metaphor because it can be a tent pole, a protective spear, or a walking staff. With it, she has the power to stand alone; she has internalized the masculine.

If you wish to take shamatha all the way to its ground, however, it requires a supportive, serene environment, good diet, proper exercise, and very few preoccupations. The necessary internal conditions are minimal desires, few activities and concerns, contentment, pure ethical discipline, and freedom from obsessive, compulsive thinking. It is my feeling that the achievement of shamatha is so rare today because those circumstances are so rare. It is difficult to find a conducive environment in which to practice at length and without interference—even more so to have that and access to suitable spiritual friends for support and guidance. Therefore, if the causes are difficult to bring together, the result—shamatha—is also necessarily rare.

When you are asked, “What am I holding in my hand?” and answer, “a cup,” you have just grasped on to “cup-ness.” You have identified an object within the context of a conceptual framework—a word, a sign. So the mind that latches on to a sign—here an image commonly designated as a “cup”—does so through grasping. Although you are merely identifying “That’s a cup,” this is also a form of grasping. It may not be the kind of grasping that will lead to endless misery, but it is a subtle form of grasping.

Here are pictures of the sources for Daoist mijue "master to disciple" oral teachings, as shown in the manuals used by Daoist masters themselves. The manuals are insufficient for the casual reader to use, the oral koujue explanations given on a personal one-to-one basis are essential. After seeing how Daoists from Longhu Shan,as well as foreign ("american") Dao for $$$ have falsified their use, I am reluctant to share them in full, until a true Qingwei or Zhengyi Grade five and above master ask to see them. The Qingwei (5 thunder-vajra") Daoist seen performing the purification mudra in image #5 below (a mudra shared by Daoists, Tendai Tantric Buddhists in Japan, and Tibetan masters) said when he had seen the manuals shown in pictures 1-4. "Where is the other half of the Thunder-Vajra manual?" Then I knew that it was OK to give it to him! He gave me his address in Jiangxi province; I intend to bring the mijue manual to him on my next trip to China, as Master Zhuang asked me to do, (before his death in 1976, an order given to his maternal great grandfather by the 61st Longhu Shan master, in 1868)! [Saso facebook post, May 7 2015]

Ultimate reality, then, is obscured by the concept of self. It is not the concept alone that is obscuring ultimate reality. Rather it is the reification, the grasping on to the concept, that creates the obscuration. The Tibetan term for reification (dendzin) means grasping on to inherent existence, grasping on to true existence. You decontextualize, you grasp something as existing independently, by its own nature. One example is to believe that there really is an inherently existing person—you or me or anyone—that could be praised or insulted. Moreover, anything believed to exist by itself is a product of reification. This reification is the root of samsara, the cycle of existence.

Why is that? Subhūti, because whatever non-virtuous actions of former lifetimes that were committed by those sentient beings that would bring rebirth in the lower realms, due to torment in this very life, those non-virtuous actions of former lifetimes will be purified, and they will also attain the enlightenment of a buddha.

Les dieux les plus populaires chez les samouraïs étaient Fudô-myôô et Hachiman. Le premier est l'une des principales divinités du bouddhisme, symbole de la maîtrise de la passion. Particulièrement vénéré par la secte Shingon, il a le pouvoir de transmuter la colère en slut. Il est représenté debout sur un rocher, entouré de flammes, une épée dont la poignée figure un vajra dans la main droite, un lasso dans la gauche.[...] Hachiman, généralement connu sous le nom d'Hachiman Daibosatsu, est souvent dit "dieu de la guerre" ; il avait par conséquent une signification toute particulière pour les samouraïs. Plus précisement il était le dieu du tir à l'rc et de la guerre et apparaissait aussi bien dans le shintoïsme que dans le bouddhisme. Il est considéré comme le protecteur du Japon, de la famille impériale ainsi que d'autres clans, tel celui des Minamoto.

The Bodhisattva rests in glacial air, under a dust of snow, leaves fallen into one arm. This fairyland Buddha sits in an exquisite etched chair, a powdery image of beauty. Winter brings blinding thoughts of flaky falling dreams, slushy icy hard footprints, with crunchy mantras of wind. Forever surrounded by obscuring of days, whiteout of the mundane, penetrating freeze, and blizzard of emptiness. Crystalline diamond Vajra surrounded by endings. Slow drifting meditations that meander to the ground. White snow like bones, cold as death, frozen in compassion. Drifting to enlightenment with vows to return until all are in blessed fields. Icy mantra Om Mani Padme Hum to mountain emptiness, echoing forever in alpine Buddhafields. Not this, nor that— but always something else. These days, we mostly see blessed falling flakes of snow.

The sea looks onto the backs of buildings, as if the entire city is turned away in a sulk.

I voted for peace, even though peace seems like the kind of science fiction that posits a future utopia, sleek and bald and rational, without satisfactory explanation of how we get to there from here, this convoluted, bloody *here*, except by appealing to our better natures at critical moments, a long arc bending towards justice. It seems like science fiction, wrapped in a pulp cover.

Aru stirred. Snatches of dreams and memories fluttered through her. Shadows. Darkness. The feeling of being gathered and held close… Someone in the dark speaking her name as if it were a question… “Arundhati?” A sudden rush of cold. Aru opened her eyes. She was in front of a dark cave. But she was not alone. There was another girl sitting across from her, the same age as Aru. She had long black hair, high cheekbones like a model, and catlike eyes. There was something uncannily familiar about her face. Aru felt as if she’d seen it before, only she didn’t know where. “I’m Kara,” the girl said. Aru raised her hands, struggling to break free, but her hands were tied and a steel chain attached her to the cave wall. She dimly remembered Mini screaming No, Aru! and the sensation of slick shadows hauling her off the hoverboard…. Vajra! she thought. She looked down and was flooded with relief when she saw her lightning bolt firmly attached to her wrist. “Where am I?” Kara smiled sympathetically. “You’re in the house of the Sleeper, Aru Shah.” “So, then, who are you?” Kara lifted her chin. “I’m his daughter.

Her gravitational field does not have a crisp boundary but only weakens with distance; in theory, it has no end.

You make the same mistake again and again,’ Ordinary says. ‘The sin of metonymy. I say people and you hear the people. I say power and you think of thrones and parliaments.

Nothing is seen because it is beyond words and thought, Yet nothing remains that is unseen.

Shamatha is presented in the Vajra Essence as a foundational practice on the Dzogchen path. Dzogchen, often translated as “the Great Perfection,” is the highest of the nine vehicles (yanas) in the Nyingma tradition of Tibetan Buddhism. Classically speaking, after achieving shamatha, the yogi will use his or her newly acquired powers of concentration to practice insight into the nature of emptiness (vipashyana), followed by the Dzogchen practices of tregchö (breakthrough) and tögal (direct crossing-over). These four practices comprise the essential path to enlightenment from the Nyingma point of view. The practice of Dzogchen brings one into direct contact with reality, unmediated by the individual personality or society.

Within Tibetan Buddhism, shamatha practice maps on to the nine stages of attentional development wherein thoughts gradually subside as concentrative power is increased to the point at which one can effortlessly maintain single-pointed focus on a chosen object for at least four hours. The accomplishment of shamatha is accompanied by a powerful experience of bliss, luminosity, and stillness.

Where does a cloud come from? Where does it go? Where was it before it appeared? Who are you? All beings arise in time; Time consumes them all. Time is the lord of vajra; Who’s that of day and night?

In the initial section on shamatha, the Vajra Essence has the practitioner take the mind as the path, using the specific approach of taking appearances and awareness as the path, also known as settling the mind in its natural state. In brief, this consists of observing all arising mental phenomena without grasping on to them. Your thoughts, emotions, images, and so forth are observed closely with mindfulness, but you do not encourage, discourage, or involve yourself in any way with the arising mental phenomena. The aim at this stage is to settle the mind in the substrate consciousness (alayavijñana)—the ground of the ordinary mind. The text also comments on the many meditation experiences (nyam) that may be encountered and how to behave when they appear. Pitfalls are described, along with some of the deeper possibilities of this phase of practice.

As Nagarjuna begins his Praise to the Vajra of Mind: I prostrate to my own mind That eliminates mind's ignorance By dispelling the web of mental events Through this very mind.

Yeah, young coders abound, but mostly only string together preassembled digital beads, and even today's brightest young nerdlets aren't immune to eventual wrinkles. As for real experts, well, as the dawn of the computer age recedes, so too have the hairlines of your true computer wizards, the males I mean. We females never change, we are eternally young.

Sacred outlook is not only about thinking everything is good; it is the absence of imprisonment. You begin to experience freedom that is intrinsically good, almost unconditionally free. So the vajra world you are entering is basically good, unconditionally free, fundamentally glorious and splendid.

I try to avoid dualities,” the Perfect and Kind says,

It’s because none of them can see the devils, he thinks. That’s why they’re all so optimistic about worldly law.

Perhaps that distinction is finer than he’d thought. It means there’s no such thing as ordinary people.

Om ah hung vajra guru padma siddhi hung. I see no realm of hell, only that of the pinnacle pure realm, the basic space of phenomena. I see no Yama Dharmaraja, only the dharmakaya Samantabhadra. I see no hosts of wrathful minions, only the peaceful and wrathful deities of the mandalas. I see no fair and dark children of karma, only the self-appearing dynamic energy of transcendent knowledge and skillful means.52 I see no laypeople, monks, or nuns, only the pure realm of the entire vast range of cosmic purity. I see no end results of virtuous and harmful acts, only the dynamic energy of intrinsic awareness adorning the true nature of reality. I see no distinction between those with a connection or those without, only that all are connected implicitly in the basic space of phenomena. I see no higher and lower realms of being, only the pristine purity of conditioned existence and of the state of peace. Quickly, quickly, everyone—follow me!

Either way, the email in triplicate teaches that he must deal with it three times over.

Sutra: Moreover, Subhuti, this Dharma is level and equal, with no high or low. Therefore it is called Anuttarasamyaksambodhi. To cultivate all good dharmas with no self, no others, no living beings and no life is to obtain Anuttarasamyaksambodhi. Subhuti, good dharmas are spoken of by the Tathagata as no good dharmas. Therefore they are called good dharmas.

Sakyamuni Buddha spoke four lines of verse which those who study the Vajra Sutra should regularly recite: All Condition Dharmas Are Like Dreams, Illusions, Bubbles, Shadows, Like Dew Drops And A Lightning Flash: Contemplate Them Thus.

She asks the moon, who loves her, but the moon does not know.

Remember, son, Mother-of-Glory says, compensating with pomposity for her deficits of piety or affection. The only way to change the world is through intentional, directed violence.

prostrate to the father guru. I, the yogi Milarepa, From within the abiding nature will sing you a song. I’ll do a dance in the space free of true existence. Listen, assembly of mamos and dakinis. This reliance on confidence in cause and effect Is faith with which ordinary ones’ cannot compare. Staying alone in solitary places Is samadhi with which ordinary ones’ cannot compare. This resting evenly, free of perceiver and perceived, Is view with which ordinary ones’ cannot compare. This postmeditation that’s free of forgetting Is meditation with which ordinary ones’ cannot compare. This mindfulness without perceiver or perceived*3 Is conduct with which ordinary ones’ cannot compare. This union of compassion and emptiness Is fruition with which ordinary ones’ cannot compare. This clothing that’s free of any feeling of cold*4 Has softness and excellence with which ordinary ones’ cannot compare. This samadhi that’s without any hunger Is meat and beer with which ordinary ones’ cannot compare. This drinking from the river of enlightenment Is drinking with which ordinary ones’ cannot compare. Giving rise to contentment from within Is food and wealth with which ordinary ones’ cannot compare. Marpa Lotsawa, the translator, Is a siddha with whom ordinary ones cannot compare. The view of one’s mind as the face of the deity Is the yidam with which ordinary ones cannot compare. I, the yogi Milarepa, Am a meditator with which ordinary ones cannot compare. This body that’s without any sickness Is a doctor with which ordinary ones cannot compare. Now listen once more, assembly of dakinis: Where nothing is clear, it is clear for me.57 This very luminosity is clear. Where there is no heat, I feel warm. This very single cloth is warm. When there’s nothing comfortable, I feel good, This very illusory body feels good. Where there is no joy, I feel quite joyful, This very dream is so joyful. This yogi here feels better and better. Is Drakya Vajra high, or not? If Drakya Vajra isn’t high, Then how could vultures soar below? If the icy new year’s wind isn’t great, Then how could water in the mountain and valley freeze? If the garment of chandali isn’t warm, How could I feel warm with a single cotton cloth? If I don’t eat samadhi for my food, How could I survive being hungry with an empty belly? If the river of enlightenment isn’t drunk, Then how could I survive being thirsty without water? If the guru’s instructions are not profound, Then how is it obstructions and maras don’t come? If this yogi does not have realization, How could I wander in mountain retreats with no people? This is all due to the kindness of the wise guru. Put efforts in practicing just like this.

The ancient Vajra Sattva Hitting Qigong practice by Helen Liang is of particular importance to the cultivation of the soul light body by promoting Qi flow in the energy centers and acupuncture meridians, and is complementary to the cultivation of soul communication channels in the Tao Healing Hands practice.

a riot is a pogrom, and that when a monk of the Path Behind is on TV calling for peace from both sides, that it means that the Path Behind is once again attempting to cull the hinterlands of the pathless, and of the races and castes that they consider low and other:

Luriati military is called out and the newcomers shepherded into camps outside the city proper. The camps were occasional at first, Koel once remarked in group, and then seasonal, but now there are permanent camps, ever-growing, holding in quarantine those suspected of bearing plague or rebellion.

a prophet of peace, for that was what he was becoming: he truly believed that peace could come from the ideological subjugation of all peoples of the world into an organized system of life, one that

First Unforgivable. It’s not too late—you haven’t failed yet. One down, four to go. Do you remember what comes after matricide? Now you say it.” “Heresy leading to factionalism, sancticide of votaries who have reached the fourth level of awakening, patricide, and the assassination of the Perfect and Kind,” Fetter recites, the words scooped out with a jagged trowel from

I have been an absent father,” the Perfect and Kind says. “Though self, identity, predication, time, fatherhood, and absence are all constructs whose meanings dissolve under scrutiny. There are two levels to every utterance. Do you understand? There is surface, and then there is depth.

I hoped to build a systematic engine for the salvation of billions, but at this point, the Path Above is essentially a massive umbrella coalition of imitation poperies, strange cults, and personal development seminars, dispersed across a wide territory. I see it clearly.

The people follow the throne,” Salyut says. “As they always have.” “This is the lie princes tell themselves,” Ordinary says. “Power is in people.” “You think this uprising will win?

Systems are nothing to the systematic,

Many contemporary Yoga practitioners, especially those in Western countries, look upon āsana as a tool for achieving physical fitness and flexibility. The yogic postures have certainly demonstrated their physiological benefits in millions of cases. They improve musculoskeletal flexibility, strength, resilience, endurance, cardiovascular and respiratory efficiency, endocrine and gastrointestinal functioning, immunity, sleep, eye-hand coordination, balance. Experiments also have shown various psychological benefits, including improvement of somatic awareness, attention, memory, learning, and mood. The regular practice of postures also decreases anxiety, depression, and aggression.1 All these effects are clearly beneficial and highly desirable. Yet, the traditional purpose of āsana is something far more radical, namely to assist the Hatha-Yoga practitioner in the creation of an “adamantine body” (vajra-deha) or “divine body” (divya-deha). This is a transubstantiated body that is immortal and completely under the control of the adept’s will (which is merged with the Divine Will). It is an energy body that, depending on the adept’s wish, is either visible or invisible to the human eye. In this body, the liberated master can carry out benevolent activities with the least possible obstruction. ĀSANA AS A TOOL OF NONDUAL EXPERIENCE2 The transubstantiated body of the truly accomplished Hatha-Yoga master is, realistically speaking, out of reach for most of us—not because we are not in principle capable of realizing it but because only very few have the determination and stamina to even pursue this yogic ideal. Does this mean we have to settle for the more pedestrian benefits of posture practice? I believe there is another side to āsana, which, while not representing the ultimate possibility of our human potential, is yet a significant and necessary accomplishment on the yogic path. That is to cultivate and experience āsana as an instrument for tasting nonduality (advaita). Almost all Yoga authorities subscribe to a nondualistic metaphysics according to which Reality is singular and the world of multiplicity is either altogether false (mithyā) or merely a lower expression of that ultimate Singularity. Typically, Yoga practitioners assume that the experience of nonduality is bound to the state of ecstasy (samādhi) and that this state is hard to come by and is likely to escape them at least in this lifetime. But this belief is ill founded. In fact, it is counterproductive and should be regarded as an obstacle (vighna) on the path to enlightenment. While we might not have an experience of ecstasy, we can have an experience of nonduality. The ecstatic state is simply a special version of the nondual experience. As Karl Baier, a German professor of psychology and practitioner of Iyengar Yoga, has shown, posture practice can be an efficient means of nondual experience in which we overcome the most obvious and painful duality of body and mind.

yama—moral discipline comprising nonharming (ahimsā), nonstealing (asteya), truthfulness (satya), chastity (brahmacarya), and nongrasping or greedlessness (aparigraha) 2. niyama—self-restraint comprising purity (shauca), contentment (samtosha), asceticism (tapas), self-study (svādhyāya), and devotion to the Lord (īshvara-pranidhāna) 3. āsana—posture (specifically for meditation) 4. prānāyāma—breath control 5. pratyāhāra—sensory inhibition 6. dhāranā—concentration 7. dhyāna—meditation, or sustained and deepening concentration 8. samādhi—ecstasy, or merging in consciousness with the object of meditation Together the eight limbs lead practitioners out of the maze of their own preconceptions and confusions to a sublime state of freedom. This is accomplished through the progressive control of the mind (citta). Beyond the highest ecstatic state lies the freedom of the transcendental Self, which is the pure Witness (sākshin) of all mental processes. For Patanjali, Self-realization is kaivalya, or the “isolation” or “aloneness” of that transcendental Witness. The many free Selves (purusha) all intersect in infinity and eternity. Enlightenment, or liberation, consists in simply waking up to our true nature, which is the transcendental Spirit, or Self. HATHA-YOGA The word hatha means “force” or “forceful.” Thus Hatha-Yoga is the “forceful Yoga” or “Yoga of Force,” meaning the Yoga of the inner kundalinī power. This branch of Yoga, which is particularly associated with Matsyendra Nātha and Goraksha Nātha, two perfected masters or siddhas, is a medieval development arising out of Tantra. It approaches Self-realization through the vehicle of the physical body and its energetic (pranic/etheric) template. In the first instance, Hatha-Yoga seeks to strengthen or “bake” the body so that practitioners have a chance to cultivate higher realizations. Secondly, it means to transubstantiate the body into a “divine body” (divyadeha) or “adamantine body” (vajra-deha), which is endowed with all kinds of paranormal capacities. Thus, the disciplines of Hatha-Yoga are designed to help manifest the ultimate Reality in the finite human body-mind. Sri Aurobindo put it this way: The chief processes of Hathayoga are āsana and prānāyāma. By its numerous Asanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical Nature and kept within the narrow bounds of her normal operations. . . . By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments.1

Often called the “serpent power,” the kundalinī is the Energy of Consciousness (cit-shakti), or Goddess Power (devī-shakti). According to Tantric metaphysics, the ultimate or divine Reality is far from impotent and possesses all conceivable (and inconceivable) powers. On the one hand, it is pure Consciousness; on the other, pure Energy. The Tantric branch of Kashmiri Shaivism speaks of the ultimate Reality as a supervibration (spandana). Everything else is but a stepped-down version of that incomprehensible vastness of Energy. The energies of the manifest physical cosmos are a mere trickle by comparison. It is the life energy (prāna) that animates and sustains the human body; but it is the kundalinī that, when awakened from its dormant state, transforms the body from a sentient biological organism into a field of light transcending the laws of Nature and fully responsive to the enlightened will of the Yoga adept. The goal of all schools of Tantra-Yoga, as with any form of Yoga, is enlightenment or liberation. But many Tantric schools seek the kind of enlightenment that includes the body and the world. Thus the Tantric adepts speak of a vajra-deha (“adamantine body”) or divya-deha (“divine body”). The kundalinī is instrumental in the creation of this extraordinary vehicle of the enlightened adept. According to Tantra, it underlies all spiritual evolution. Not all branches or schools of Yoga, however, avail themselves of this concept. In fact, this concept did not come into vogue until the emergence of Tantra around 500 C.E. Thus it is not mentioned in the Vedas, the early Upanishads, the Bhagavad-Gītā, or the Yoga-Sūtra (c. 200 C.E.). But later texts, like the Bhakti-Sūtras ascribed to Nārada and Shāndilya respectively, make no reference to it. There is some discussion about whether the Tantric claim to the universality of the kundalinī is in fact correct, or whether enlightenment is possible without the involvement of the kundalinī process. Since there have been adepts who claimed to be enlightened but did not experience the typical symptoms of a kundalinī awakening, we may assume that enlightenment is possible without manifestation of the typical symptoms, such as the experience of explosive luminosity, inner sounds, sensations of heat, dizziness, drowsiness, inability to sleep, and so on. In his book The Kundalini Experience, the American psychiatrist Lee Sannella makes the useful distinction between the kundalinī proper and what he calls the physio-kundalini, that is, the psychosomatic manifestations of awakening.1 The twentieth-century sage Ramana Maharshi, who, as far as anyone can tell, was genuinely enlightened, made the point that the kundalinī rises from whatever lakshya (locus of concentration) an adept has chosen. In

The commentary by Rongtön Shéja Günsi (1367–1449) also explains that tantra means “continuous flow,” but that this refers to the primary subject matter of this treatise—the tathāgata heart—being a continuous flow throughout all phases of the ground, the path, and the fruition.438 Or, the term is similar to tantra in the vajrayāna sense: the basic element is similar to the causal tantra; the three conditions that purify the stains of this basic element (the vajra points of awakening, its qualities, and activity), to the method tantra; and the result that consists of the three jewels, to the fruitional tantra (note that this explanation of the term uttaratantra accords more with the nowadays more common understanding of uttaratantra as “supreme continuum” in the sense of the changeless continuity of buddha nature itself).

Vajra ~ The Indestructible Diamond These are times of great change aren't they? Yet within all of this or that, All is One, and we are here manifest in a miraculous and super conscious Universe. This physical body will someday pass and return to it's origin. Yet who we are (the One residing within these bodies) is prior to and beyond without beginning or end. As this giant mystery of the Akashic Wheel spins ,eternally within Infinite Love and is realized directly through the great majestic silence of the All, the Void, the Tao, All is One... Being

His eyes are on me, not Fetter.

Luck is only someone else’s labour.

The Vajrasattva mantra is: OM VAJRASATTVA SAMAYAM ANUPALAYA / VAJRASATTVATVENOPATISHTHA / DRIDHO ME BHAVA / SUTOSHYO ME BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA / SARVA-SIDDHIM ME PRAYACCHA / SARVA-KARMASU CHA ME CHITTAM SHREYAH KURU HUM HA HA HA HOH BHAGAVAN / SARVA-TATHAGATA-VAJRA MA ME MUNCHA / VAJRI BHAVA MAHASAMAYASATTVA AH.

How did you get this number?” Fetter asks. “I divined it in the entrails,” Mother-of-Glory says.

She cuts Ripening Wisdom’s throat like an overripe fruit before she enfolds the others in her dance, a single curving thread of momentum unarrested, feet stepping, hips swiveling, blade looping in tight arcs and never coming to a stop. Red flowers blossom; petal splatter.

I sink deeper into his tissues, into the shadows within the cells. I smother mitochondria in the dark.

Fetter smiles at this woman who was nearly a mother, entirely a stranger.