#Tantric meditation techniques | Explore Tumblr Posts and Blogs

crazycatsiren · 2 years

Text

Chakras - What they really are

(I managed to salvage this post written by @rue-cimon from an old deactivated account. I copied it down here because this was too good a post to lose.)

Chakra literally means "wheel" or "circle" in Sanskrit. The concept of chakras originates from Hinduism in ancient India. These are focal points used in a variety of ancient meditation or yoga practices. These practices are collectively called "tantra".

Although the concept is frequently found in early traditions of Hinduism and are often mentioned in the Vedas, beliefs around chakras differ between various Indian religions. Buddhist texts consistently mention 5 chakras, whereas Hindu texts and sources speak of 6 or 7 chakras.

Early Sanskrit texts speak of them both as meditative visualizations combining flowers and mantras and as physical entities in the body. Within kundalini yoga, various breath exercises, visualizations, mudras, kriyas, and mantras are focused on manipulating the flow of subtle energy through chakras.

Chakras are also present in Ayurvedic traditions.

The belief behind chakras is that human life simultaneously exists in two parallel dimensions, one is the physical body and the other is psychological, emotional, mind, non physical (the subtle body).

The aforementioned subtle body is energy, while the physical body is mass. The psyche or mind plane corresponds to and interacts with the body plane, and the belief holds that the body and the mind mutually affect each other. The subtle body consists of energy channels connected by nodes of psychic energy called chakras.

The chakras - in Hindu and Buddhist texts - are said to be arranged in a column along the spinal cord, from its base to the top of the head, connected by vertical channels. Tantric traditions strive to awaken, master, and energize these chakras through yoga and often with the help of a teacher.

The esoteric traditions in Buddhism generally teach four chakras. In some early Buddhist sources, these chakras are termed as manipura (navel), anahata (heart), vishuddha (throat), and ushnisha kamala (crown). However, a system of five chakras is common among classes of tantra in Tibetan Buddhism. These five chakras are basal, abdominal, heart, throat, and crown, and each chakra corresponds with an element, a Buddha, and a bija mantra.

The more common and most studied chakra system incorporates six major chakras along with a seventh center generally not regarded as a chakra.

The chakras are traditionally considered meditation aids. The yogi starts from lower chakras and progresses to the highest chakra located in the crown of the head, in the journey of spiritual ascent.

In the Hindu kundalini and Buddhist candali traditions, the chakras are pierced by a dormant energy residing near or in the lowest chakra. in Hindu texts she is known as Kundalini, while in Buddhist texts she is called Candali or Tummo.

Some terms and definitions:

Tantra: Esoteric traditions in Hinduism and Buddhism that developed in India mainly during the middle of the 1st millennium CE. The term tantra, in the Indian traditions, also means text, theory, system, method, instrument, technique, or practice. A key feature of these traditions is the use of mantras.

Kundalini yoga: A type of yoga focused on channeling energy through the chakras.

Mudra: A symbolic or ritual gesture or pose in Hinduism, Jainism, and Buddhism. Mudras have meaning in many forms of Indian dance and yoga. In hatha yoga, mudras are used in conjunction with pranayama (yogic breathing exercises), generally while in a seated posture, to stimulate different parts of the body involved with breathing and to affect the flow of prana and is associated with consciousness in the body. Mudras are also used in tantric practices.

Kriya: Practice within a yoga discipline meant to achieve a specific result. The Yoga Sutra of Patanjali defines three types of kriya, namely asceticism, study, and devotion. Such yoga is called kriya yoga. Kriya is a Sanskrit word that literally means "to do" or "to work".

Mantra: A sacred utterance, a sound, a syllable, word, or phonemes, or group of words in Sanskrit, Pali, and other languages. They hold spiritual and religious significance. At its simplest, the word "om" serves as a mantra. It is believed to be the first sound which was originated on earth. It creates a reverberation in the body which helps the body and mind to be calm. In more sophisticated forms, mantras are melodic phrases with spiritual interpretations such as a human longing for truth, reality, light, immortality, peace, love, knowledge, and action. Not all mantras have literal meanings but rather are simply uplifting.

Ayurveda: An alternative medicine system with historical roots in ancient India.

#chakras #hinduism #buddhism #witches of color #asian religions #eastern spirituality #ancient india #asian witches #buddhist witches

269 notes · View notes

lazyyogi · 1 year

Note

What is the purpose of mantras in your practice?

A mantra is made from seed sounds. Each seed embodies a fundamental aspect of reality--not represents but embodies. Think of this as if universal dharma were to be filtered through synesthesia and then expressed as the vibrations that most of us then perceive as sounds.

We truly have no idea how far back the human use of mantras goes. I suspect it is tied into the origins of language.

There are a number of ways in which mantras can be used and I have benefited from several techniques, both tantric and non-tantric. It is worth noting that the use of mantra is a key defining feature of tantra.

Japa Dharana

Focusing on a mantra was the first form of meditation I ever practiced. It was also the first form of meditation that caused unexpected and permanent shifts in me.

Japa means repetition/utterance and dharana means concentration. Therefore japa dharana means focus or concentration on a repeated mantra.

All forms of meditation have dharana, in other words focus or attention. Some forms of meditation have you focus on a mantra, other forms have you focus on the breath.

This is a good way to learn how to overcome the momentum of the mind's continual chattering, reacting, daydreaming, etc. It would be difficult to just sit down and focus on silent awareness, especially if you've never consciously experienced silent awareness. As such, using a point of focus provides a support for your meditation.

I will often recommend this practice to beginners but it can benefit practitioners at all stages of their path.

Deity Yoga

Now we enter the realm of tantra. For japa dharana, you can use any mantra that you find appealing. The technique is that the mantra is a support for the focus of your attention. With tantric forms of practice, however, the various mantras will have specific purposes or layers of effects.

When it comes to deity yoga, the mantra is the deity. Everything that comprises the deity is embedded in the mantra and the mantra itself can embed the deity--whether that means embedding in your heart or in a statue of the deity or in an offering.

Deity yoga is often credited as an exclusively tantric practice but you will find examples of it within bhakti (devotional) based spiritual traditions as well.

The purpose of deity yoga is manifold. For bhakti yoga, it means to lose yourself in a form of the divine and therefore find yourself as divinity. For tantra, it means to become the deity in order to receive its wisdom.

For example, maybe we aren't the most compassionate person. Maybe we find compassion very difficult to feel or understand. But Avalokiteshvara the bodhisattva of compassion is the living personification of compassion itself.

Therefore we can undertake a deity yoga practice in which we dissolve and arise as Avalokiteshvara. Then as Avalokiteshvara, we do compassion meditation practices. At the end of the practice, Avalokiteshvara dissolves back into our mindstream and we return to our human form.

While this practice utilizes visualization, it is the use of Avalokiteshvara's mantra that facilitates connection with his blessings, or influence.

In most ways that it is taught within Buddhist Tantra, deity yoga emphasizes that the deities do not exist outside of our own mindstream. The deities are archetypal facets of enlightened wisdom and/or activity. This is why the practice works at all: it helps you to discover, cultivate, and integrate those enlightened aspects.

Guru Yoga

Similar to deity yoga except with enlightened humans, either living or dead. Use of a guru's mantra along with visualizations can be applied to receive the blessings and teachings of a guru, or to meditate in their presence.

Sacred Formulae

As I mentioned from the beginning, a mantra is made from seed sounds with varying qualities. These can be used alone or combined in endless ways to create mantric formulae.

Such mantras are then used in practices and rituals. For example, nyasa is a tantric practice in which parts of the body are blessed and divinized by means of mantra. It is a ritual of placing/awakening divinity within the body.

Mantras are used in homa fire offering ceremonies, initiations, or magic rituals.

There are examples of things similar to mantras in other religions and cultures around the world, of course. But since the word "mantra" is a sanskrit word, I am speaking to my understanding and practical experience with mantras in the context of sanatana dharma and buddhist tantra.

Hope this wasn't too long/tedious! 😅

#mantra #mantras #japa #mala #spirituality #tantra #yoga #consciousness #awareness #deity #deity yoga #guru #guru yoga #buddhism #hinduism

51 notes · View notes

radical-revolution · 1 month

Text

The Student

As you are reading this book, I must assume that you are a human being, and that the conditions that influence all human beings also influence you. None of us like to be ignored or misunderstood and most of us dislike those who ignore or misunderstand us.

Even so, such people still influence us. We like to be noticed and we enjoy the company of those who pay attention to what we have to say. When, to our surprise, someone we meet immediately takes a fancy to us, we are usually willing to like them back, but sometimes we mistrust people on sight, without knowing why. It happens all the time.

Some of you are reading this book because you are trying to decide whether or not to ask a teacher to become your Vajrayana guru. I assume this means that, before taking such a huge step, you are trying to prepare yourself by reading a book or two about the Dharma. And I hope it means that, at least intellectually, you are trying to get to grips with the concept of non-duality; that you are beginning to recognize that everything you see, hear and so on, is filtered through your own unique perceptions; and that you accept that nothing is more important than your mind. I will also assume that you have received a modern education and are therefore reason-oriented and proud of it.

More often than not, would-be Dharma students first see their guru at a public event – perhaps in a large hall that has been elaborately decorated with Tibetan wall hangings and filled with clouds of incense. The guru usually sits on a high throne draped in heavy, multicoloured brocades, surrounded by monks and laypeople, all gazing up at him or her adoringly.

But this is not the only way people meet gurus. You could meet your guru almost anywhere. You might bump into exactly the same teacher quite by accident in a 7-Eleven store or at a party or an exhibition.

Either way, if you have a karmic connection with a guru, the moment you set eyes on her, you will have a strong feeling that you can’t name. You might translate that feeling into the urge to talk to her to find out what she is really like, or you might instantly decide, with absolute certainty, that she is your tantric guru.

Whatever happens, please remember that nowhere in any of the tantras does it say that you should grab hold of the first tantric teacher you bump into and demand to be given the highest teachings, including those that require you to shed all your habits and accustomed props.

If you are completely new to the Dharma, listen to the general teachings for at least a year before even thinking about exploring the Vajrayana. This doesn’t mean just doing the kind of sitting meditation that aims at relaxing you, so that you can de-stress and overcome depression. Meditation as a relaxation technique is extremely effective and has its place.

But if your goal is to become a Vajrayana practitioner, you need to prepare yourself by listening to the Dharma teachings that go way beyond all that.

How many times have we been told that it is crucial for a student to analyse a guru, and vice versa? And how many of us actually do it? Or even know how to do it? One of the reasons we are advised to put a great deal of effort into preparing ourselves for the Vajrayana path is so that we have enough time to learn how to analyse a guru.

— Dzongsar Jamyang Khyentse

Poison is Medicine - Clarifying the Vajrayana

Siddhartha’s Intent

13 notes · View notes

youremyheaven · 6 months

Note

Do you have any mediation tips?

I’m trying to get into it but I’m worried I’m doing it wrong ❤️

there are many different types of meditation so you can try a few different techniques and see which one works best for you

1. transcendental meditation (you chant a word repeatedly)

2. breathwork (count your breaths)

3. progressive muscle relaxation (focus on and isolate different parts of your body one by one until you've covered your whole being)

4. tantric meditation (imagine light flowing from your heart to your yoni, ik it sounds weird but it's powerful trust me)

5. bubble meditation (visualise yourself surrounded by a bubble of light, it's great if you feel like you need protection)

when i was starting out, i would set a timer for like 5 mins and just sit still because sitting still was very hard for me then. gradually once I built my capacity, i set the timer to 10 mins and so on. initially my whole focus was to train myself into sitting still and once I felt I had established that base, i focused more on my mind and used different techniques to quieten the chatter/observe the chatter

this will be a long journey but it's 100% worth it, don't give up, just hang in there, it's like going to the gym, you have to train your muscles to be strong so meditation is training your mind to be strong. it'll be sooo magical i promise 🫶🏼💛

15 notes · View notes

river-in-the-woods · 4 months

Note

Good day/night! do you keep your western and eastern practices separate and parallel? or have you found some way to reconcile them together into one more "personalized" path maybe? how does that work for you? I'm kind of struggling with this as of late, as someone with mixed heritage, and I thought maybe you'd have some advice. Thank you.

Good day or night to you too!

In general, I keep traditions and techniques separate, unless it makes sense to put them together. It's difficult to advise on this without specifics, so perhaps you can provide a little more context for me 🙂 Let me go through a few key points, and hopefully at least one of them will provide some clarity.

Essentially, it's important know the mechanics of the practice you're doing, how it works and why. And to understand that, you have to receive adequate instruction, and engage with the practice according to its respective tradition to an adequate level.

The only personalisation I've done, is that I do the practices I want to do. But I do them according to how they are taught, and I don't mix and match unless I have a solid and well-understood reason to. There is plenty of religious and spiritual syncretism throughout history, and there are new traditions being born all the time, but the successful ones are formed with an understanding of all the influences they draw upon.

I think people's desire to overly personalise their practice very early on can end up impeding their development, or even have adverse effects depending on how they do it.

If you really want your practice to be something that helps you grow and develop as a person, you have to sometimes be willing to do things differently to your own preference.

If you go to a class – whether it's on martial arts, music, archery, biology, gardening – whatever it might be, it makes sense to follow instructions and not to assume you know better than the person teaching it. There can be room for experimentation once you've grasped the basics.

When it comes to spiritual and magical practices, there are additional stakes than just taking e.g. a pottery class. Spiritual practices have a lot more in common with medicine than they do with a casual hobby.

Practices like yoga, qigong, meditation, energy work and so on will have effects on your subtle body, which then affects your health when practiced for long periods of time. This is what those practices are created for. And they are subtle, which means you may not see an impact immediately.

If you stretch your body in a bad way, you feel immediate pain and know that you shouldn't do it like that. But with practices that affect the subtle body, it might take much longer, and the effects are not necessarily as direct and precise as they are with physical exercise.

If you do leg exercises, you pretty much only strengthen the legs. It is direct and precise. But the impact of a spiritual practice affects multiple aspects of your life: emotions, physical health, relationships, fortune, wisdom...

And of course, interfacing with spirits and gods can affect your fate in all of these ways.

There are insidious ways you can mess up your health and well-being if you don't practice properly. Otherwise, at best, nothing will happen and you'll just be wasting your time. Maybe it makes you feel cool – a lot of people get into spiritual practices because it's aesthetically pleasing and they're just looking for ways to reinforce a particular identity.

Again, that is not what these practices were created for, nor how they operate best.

I'm not saying that LARPing as a... I don't know... a dark tantric priestess of Hekate, Morrigan and Kali and 7 other gods, is going to ruin your life.

But I do see how people become obsessed and infatuated with their personal image, chasing the thrill of the aesthetic, and the thrill of self-categorisation. (It's a great marketing strategy, haha...)

As a mixed race person, I understand your position. I have had identity issues all my life. Part of why I got into all this was because I struggled deeply with who I am, where I belong, and what I'm even doing in this world. Caught between different countries, families, cultures, ideologies. I wanted something that was just for me, instead of feeling constantly torn in multiple directions. But which side does a bridge belong to? Does a bird belong in the sky or in the trees?

I don't think this is something you can reconcile by forcing two different worlds to integrate. I mean, maybe you can do this with two different cultures in the same region, or even on the same continent. But in my case... England and China are very, very different. Rather, I find more success to be found by choosing what influences to draw on at any given situation.

If you want genuine change – if you really want this path to empower you and help you feel at peace with yourself – you will trip over yourself if you try to make this about your identity. A big portion of spirituality is about deconstructing one's identity and ego, to realise that the world is far greater and more intricate than we know, and that there are no simple answers to life's great endeavours.

If anything, you have an advantage in this regard.

You will have to learn to be nimble, and resist the temptation to find the 'perfect' social-cultural-spiritual space to fit yourself into. Be nimble and learn to walk between worlds, and belong comfortably to all of them at the same time.

I hope this long ramble has been helpful to you 🌿 Good luck on the path.

PS: I recommend Consorting with Spirits by Jason Miller. It may further answer your questions on how to work with multiple traditions and pantheons.

#spirituality #cultivation #witchcraft #spirit work #syncretism #resources #inbox #anonymous

6 notes · View notes

artoflifehealingarts · 6 months

Text

Inspiration:Yoga and Tantra, the five elements correlate with the 5 lower chakras (above). Neo tantrics & occultist practices relating to the chakras have less effect without the purification techniques which have been used by Yogis & Tantrics for centuries. Long-term focus, applying the proven and sound Kriya practices, is needed to purify the elemental principles within the aspirant. The goal of life is realization of the inmost self and this is reached through the comprehensive use of hatha yoga, mantras, Kriya Kundalini Pranayam, prescribed Kriya practices, and the vast toolbox of tantri& yogic techniques. These most certainly include meditation (dhynam), concentration, (dharanam), and the active workings of the teacher lineage (guru parmapara). In addition, the grace-flow from the Siddhas is rightly understood as essential, as they are the quintessential masters of the bhutas. The practices of Kriya, Tant &Yoga are directed to expand consciousness and develop unconditional love to the point of experiencing the universal bliss-vision (vinjnana samadhi)As the inner Goddess, Kundalini Shakti, reaches a given chakra, that vortex vibrates intensely until she, the great Goddess, rises up. Her departure from a given center in her upwards climb results in a profound sense of void at the point of her departure, a void which morphs into pure awareness at that center. It is as if the purification has increased the vibration of that center to the level of attunement to the cosmic nature principle (prakriti) and that it becomes reabsorbed in the vast fabric of universal consciousness, at least for the time span that she remains above it. In due course, we discover Devi can both transcend & be established permanently in each of these centers. She ascends to the consciousness of Godhood and then descends with the universal consciousness into the lower planes. The nature of soruba samadhi,the golden body, is such that rare souls are permanently established in the relative plane and yet fully transcended as well. Inevitably this means physical immortality, the physical light-body which is not subject to the usual rules of nature. Swami Giri

#tantra #Kundalini #DeviMea #Inspiration #inspirational #tantric #healing #art #goddess #Healing arts

6 notes · View notes

mahayanapilgrim · 9 months

Text

An Exploration of Major Buddhist Traditions: Understanding the Diverse Paths to Enlightenment

Buddhism, founded over 2,500 years ago by Siddhartha Gautama, has evolved into various traditions, each with unique perspectives on the path to enlightenment. Here, we delve into the distinct characteristics of some major Buddhist schools:

1. Theravada Buddhism: The Way of the Elders

Theravada, often regarded as the oldest form of Buddhism, traces its roots to the teachings of Siddhartha Gautama. This tradition emphasizes individual enlightenment through the Noble Eightfold Path, moral conduct, and meditation. The Pali Canon serves as its primary religious text, outlining the guidelines for monastic life and the pursuit of Nirvana.

2. Mahayana Buddhism: The Great Vehicle

Mahayana, emerging in the early centuries CE, expands the scope of Buddhist teachings. It emphasizes compassion and the Bodhisattva ideal—the aspiration to attain Buddhahood for the benefit of all sentient beings. Followers engage in altruistic practices, striving to alleviate suffering on a universal scale. The Mahayana canon includes texts like the Lotus Sutra and the Heart Sutra.

3. Vajrayana Buddhism: The Diamond Vehicle

Originating in Tibet, Vajrayana is an esoteric extension of Mahayana. It incorporates tantric practices, employing rituals, mantras, and visualization techniques for swift enlightenment. Vajrayana practitioners believe in the transformative power of these practices to achieve a direct realization of the nature of reality. The Tibetan Book of the Dead is a notable text within this tradition.

4. Zen Buddhism: The Art of Meditation

Zen, derived from the Chinese Chan tradition, places a strong emphasis on direct experience and meditation. It seeks to transcend intellectual understanding and attain enlightenment through experiential realization. Koans, enigmatic statements or questions, are used to provoke deep contemplation. The simplicity and directness of Zen teachings have made it influential in various cultures.

5. Pure Land Buddhism: Seeking Enlightenment through Devotion

Pure Land Buddhism, rooted in Mahayana, centers around devotion to Amitabha Buddha. Practitioners aim to be reborn in Amitabha's Pure Land, a celestial realm, through sincere devotion and chanting Amitabha's name. This tradition offers a straightforward and accessible path to enlightenment, emphasizing faith and devotion.

6. Nichiren Buddhism: Chanting for Enlightenment

Founded by Nichiren in 13th-century Japan, this tradition revolves around the Lotus Sutra. Followers engage in the repeated chanting of the mantra "Nam-myoho-renge-kyo" as a means to attain enlightenment. Nichiren Buddhism also encourages social engagement and activism as a means of contributing to a harmonious society.

7. Secular Buddhism: A Practical Approach to Mindfulness

In contemporary times, Secular Buddhism has emerged as a response to the need for a non-religious, practical approach. Stripping away supernatural elements, it focuses on mindfulness, ethics, and psychological well-being. This adaptive form of Buddhism caters to individuals seeking a practical application of Buddhist principles in their daily lives.

In conclusion, the diversity of Buddhist traditions reflects the rich tapestry of human interpretations of the path to enlightenment. Whether one resonates with the rigorous individual pursuit in Theravada, the compassionate Bodhisattva ideal in Mahayana, or the transformative practices of Vajrayana, Buddhism offers a spectrum of paths for seekers on their journey toward understanding and liberation from suffering.

#buddha #buddhist #buddhism #dharma #sangha #mahayana #zen #milarepa #tibetan buddhism #thich nhat hanh

5 notes · View notes

maledivine · 6 months

Text

Foundations of the solo tantra path

My first piece of advice for the solo tantra path is to build strong foundations. There are many techniques to open the gates of exquisite and unlimited pleasure, but you need to establish the basics. For me this means (1) Devotion to God and His service in a non esoteric way, through prayer, following religious laws and service to humanity through the family, work and community. This for me is the bedrock of a purposeful and happy life, as well as firm spiritual faith, motivation and protection from evil temptations. On this foundation of divine blessings I can set into the tantric adventure and experience intense spiritual connection and gratitude. (2) Healthy lifestyle in terms of diet, exercise, sleep and so on. Meditation and sexual energy are working with the body. The healthier the body, the better the meditations, bliss and orgasms. (3) Deep mastery of basic techniques, i.e breathing, pelvic floor and microcosmic orbit, until they become effortless and second nature. (4) erogenize the whole body, i.e. turn the whole body into an erogenic zone. Spread the focus and pleasure from genitals to the whole body. While the genital region will always be a basic source of erotic energy, there are many other locations to play with. (5) Make love with yourself. That is to say, self pleasuring is a way to express deep love and gratitude to your body. It’s not just enjoying what your body gives you, but giving loving enjoyment to your body.

#bliss #self love #tantra #arousal #ecstasy #kundalini #spirituality #alchemy #self care #spiritual awakening

2 notes · View notes

yestantra · 1 year

Text

Discovering the Power of White Tantra with the 'Om Mani Padme Hum' Mantra

White Tantra is a practice widely known for its benefits on personal growth and spiritual well-being. It's a technique used to channel positive energy to achieve a deeper understanding of oneself and build a connection with others. One of the most important aspects of White Tantra is the power of mantras. Mantras are sacred sounds that help you focus your mind and achieve a sense of calm. One such powerful mantra is the 'Om Mani Padme Hum.' In this blog post, we'll explore the meaning of this mantra and how you can incorporate it into your daily life to experience its benefits.

The 'Om Mani Padme Hum' mantra is a six-syllable Tibetan Buddhist mantra commonly recited during meditation. It's considered a powerful mantra capable of bringing immense calmness and peace to one's mind. The six syllables of the mantra represent the purification of the six realms of existence: generosity, ethics, patience, diligence, meditation, and wisdom.

(Pronounced OHM MAN-EE PAD-MAY HAHM)

The word 'Om' is believed to be the sound of the universe and is often used to initiate spiritual rituals. 'Mani' means jewel and represents love and compassion. 'Padme' means lotus and represents wisdom. Finally, 'Hum' signifies the inseparability of wisdom and emptiness. Together, the mantra represents an appeal to the Bodhisattva of Compassion to help liberate us from suffering.

Apart from its spiritual significance, reciting the 'Om Mani Padme Hum' mantra is known to have several physical and mental benefits. It helps reduce stress and anxiety, improves focus and mental clarity, and promotes inner peace and tranquility. It's an effective tool that can be used to cope with stress and negative emotions.

If you're new to the practice of mantras, you can start by reciting the 'Om Mani Padme Hum' mantra for a few minutes daily during your meditation practice. You can also listen to the chanting of the mantra to create a relaxing and calming environment around you. The sound of the mantra is also believed to have healing properties and can be used to bring the body and mind into alignment.

Another way to incorporate the 'Om Mani Padme Hum' mantra into your daily life is by reciting it whenever you feel stressed or anxious. Take a few deep breaths, focus your mind on the mantra, and let it bring a sense of calm to your body and mind.

The 'Om Mani Padme Hum' mantra is a powerful tool that can be used to improve overall well-being and spiritual growth. Its six syllables symbolize the purification of the six realms of existence and represent the appeal to the Bodhisattva of Compassion for liberation from suffering. By incorporating this mantra into your daily life, you can experience its calming effects and improve your mental and physical well-being.

Whether you're new to the practice of mantras or have been practicing for a while, the 'Om Mani Padme Hum' mantra is a great place to start your journey towards a more peaceful and fulfilling life.

My Intro to Tantra course is a 6-week online program & covers mantras, tantric practices, tantric s*xuality & MUCH more!

3 notes · View notes

embodiedawakeningacademy · 1 year

Text

Bali Tantra Retreats: A Spiritual Oasis for Your Soul

Escape to the alluring island of Bali and take part in one of our life-changing Tantra retreats. Our retreats provide a haven for your spiritual journey as they are tucked away in lush tropical environments. Discover the fascinating world of Tantra, where spirituality, sensuality, and mindfulness coexist.

Through ancient techniques like meditation, yoga, and tantric rituals, our knowledgeable facilitators will lead you to your deepest self-discovery and inner calm. Foster your soul while immersing yourself in the island's vibrant culture and breathtaking scenery. The spiritual and revitalizing experience Bali Tantra Retreats promises will enable you to reconnect with your true essence and find balance in your life.

#tantra online course #tantric classes #Bali Tantra #tantric workshop

4 notes · View notes

the-consortium · 1 year

Note

Mr. Saqqura?

If you could have some rare free time with Arrian, what activities would you both do?

Saqqara reads the short message a second time. Then a third time. A fourth time without really seeing it. Then the letters just dance before his eyes and he shakes his head.

Unlike the scientifically active members of the Consortium, he has no workspace of his own. What for? He has made himself at home in a large, round room at the top of one of the more intact towers. Too far away from everything to attract prying eyes. There he has his places of worship, his little altars and sacrificial bowls.

A heavy smell of blood and incense hangs in the air and the whisper of things that are not really here scratches the inside of the skull.

Saqqara lowers the datapad, looks into the middle ground. A smile paints itself on his features, pulling at the fine surgical scars that are only seen when you get close to him.

And who gets close to a diabolist?

The one who does is not here. Because, as he says, being watched gets on his nerves here. By what? He always waves it off.

So Saqqara is left here alone with himself, the shards of the gods and the last wisps of the Eldar.

The Word Bearer pensively taps his pen against his full, beautiful lips. Begins to write. The datapad takes the quick, hard edges of Colchisian cuneiform and turns them into the illusion of High Gothic.

"The Chief Apothecary, in a rare fit of generosity, passed on to me something offered to him by one of the Rogue Traders who usually track down his ancient music. A book on an ancient technique that is relaxation as well as meditation and strengthening. Yoga, they called it on Terra. I found that it actually centred me a lot and I suggested Arrian try it in support of his serum that takes the bite out of his nails.

Interestingly, he actually went for it. And was probably very surprised when it did him good. Since then, whenever time allows, we do yoga together. Especially the breathing techniques were very difficult for Arrian at the beginning and balance is also not his strength when he has to hold a pose for a long time. But we are both getting better and better!

I found a section in the back of the book called "tantric yoga". I probably have to find the right time when I want to introduce him to that as well.

We also train in a conventional way because we don't want to rely only on our specialities. But I guess that wasn't the subject of the question."

He smiles pensively and looks over at an old book in a box protected by a stasis field.

A sliver of Slaanesh in one of his bottles chuckles softly.

#warhammer #roleplay #ask post #the consortium #saqqara #arrian zorzi

4 notes · View notes

tantricmassageberlin · 1 year

Text

There are huge misconceptions about Tantra. What are the differences between Tantra and Neo-Tantra? What is Neo-Tantra and Tantra massage? First, I will explain the Indian Tantra and the Tibetan Tantra traditions below. Then I will go into Neo-Tantra mostly widely known as Tantra massage.

( Note: Tantra massage is Neo-Tantra and models the philosophy of Tantra. Very very few Tantra massage therapists are true initiates of Tantra. Tantra massage should be recognised as NEO- TANTRA to end this modern and wide-spread ignorance and misrepresentation of Tantra. That said, NEO- TANTRA is extremely needed into todays modern world and an excellent way to get into touch with ourselves and our bodies, emotions, mind and sexuality )

What is Tantra?

Tantra is a broad spiritual and philosophical tradition that originated in ancient India over 2,000 years ago. It encompasses various practices, rituals, and philosophies aimed at personal and spiritual growth, self-realization, and connecting with the divine. Tantra seeks to embrace ALL aspects of life, both the spiritual and the material, and view them as interconnected and sacred.

Tantra emphasises Mantrayana ( the study of mantras) and/or "secret Mantra". The practices and rituals given by the Guru or master are always kept secret! A tantric Sadhana (sadhana means practice i.e. practice of the God/Goddess/Diety) must be given by a Guru to the disciple trough transmission and the disciple must never share their personal mantra with anyone (Indian tradition). In Vajrayana, also known as Tibetan tantra, it is similar- initiations into the deity happen within the Sanga and should not be shared outside of it.

Within the broader context of Tantra, there are different schools and lineages with unique practices and teachings.This is an extremely important to note! The symbols, mudras, mantras and rituals will be usually slightly different. Mantras can have a different pronunciation according to the lineage. All Tantric traditions involves meditation, breathwork, rituals, mantra chanting, mudras, visualizations and other techniques such as Yogic postures to expand consciousness and connect with higher states of awareness.

Indian Tantra Tradition Explained

Tantra is a spiritual and philosophical tradition that dates back thousands of years in India. Some well-known forms of Indian Tantra include Kaula Tantra, Shakta Tantra, Vaishnava Tantra and Kashmiri Shaivism to name a few. The actual regions in India developed these tradition as you can tell from Kashmiri Shaivism which started in Kashmir.

It would be impossible to explain all the aspects of Hindu Tantra but here are some key aspects of Indian Hindu Tantra:

Emphasis on the Divine Feminine: Hindu Tantra places a significant emphasis on the worship of the Divine Feminine, known as Shakti. The feminine energy is revered as the creative force of the universe, and various goddesses are honored and invoked in Tantric rituals and meditations. ( Devotees will gravitate to either the Mother/Divine Feminine/shakti or Father/Divine Masculine/shiva) I believe this gravitation is from past life and also the psychological make up of the individual in this life. When you first begin practising Tantra the first stages of Tantra ( in the non-dual Hindu tantric traditions) is to make a connection to the deity and develop the relationship like a mother or father. This ensures a very personal and close relationship that can not be broken. This stage of practicing the Sadhana is mostly psychological but extremely important to build up to the more spiritual practices. I personally, got initiated in Kolkata- Bengal area which is famous for Shakti/the divine mother lineages.

Sacred Texts and Traditions: Tantra has its own set of sacred texts, known as Tantras or Agamas to name a few. These texts provide instructions and guidance for Tantric practices, rituals, and symbolism. There are different Tantric lineages within Hinduism, each with its specific teachings and practices.

Sadhana and Rituals: Tantra involves the practice of sadhana, which includes meditation, mantra chanting, visualization, and rituals. Tantric rituals often include the use of symbolic objects, such as yantras (sacred geometric diagrams or numbers), mudras (hand gestures), and offerings done in Pujas (ceremonies) and sadhanas.

Chakras and Kundalini: Hindu Tantra recognizes the subtle body, including the concept of chakras (energy centers) and the awakening of Kundalini energy. The process of awakening Kundalini is considered transformative and leads to higher states of consciousness. I personally, did not get much instruction on Yoga (that deals with asanas/postures) from my Guru in Kolkata but he did teach me about how the planets and elements reside in the body.

Guru-Disciple Relationship: The relationship between a guru (spiritual teacher) and disciple is considered essential in Tantra. Initiation (diksha) from a qualified guru is seen as crucial for the transmission of Tantric knowledge and practices. I want to at this time reiterate QUALIFIED GURU! There are many "gurus" claiming they are qualified and an initiate must be extremely careful on who they are learning from. Checking the gurus lifestyle, mode of living, intentions, experience, connections to their guru are a few crucial points to consider. In India, there are many tantric "gurus" or disciples who are knowledgable on stealing energy from other people or leading the person astray which could result in a spiritual crisis or psychosis. I have been blessed with a true authentic Guru from the direct lineage of Sri Ramakrishna Paramahansa. I have only heard stories of people getting messed up by gurus in India and have had a few manipulative ones trying to connect with me on Facebook. These tantrics will usually show their colours quite quickly- any sign of coarse language, saying they can show you tantric rituals or an angry attitude when you decline is a NO GO!

Embracing All Aspects of Life: Tantra embraces all aspects of life, including the physical, emotional, and spiritual. It does not reject the material world but rather integrates it into the path of spiritual growth. This will be more apparent down the road (at least in my experience with Hindu Tantra) as the beginning stages can lead to isolated spiritual learning situations, retreats and slowly integrating these rituals and philosophies into everyday life. Family and friends may not understand your process at first but as you embrace and embody tantra this will change! As a tantric, you also learn how to transmute emotions through your practice ( which I learned in Vajrayana)

Five Makara Rituals: Some Tantric practices involve the use of the "Five Makaras," which are symbolic substances starting with the letter "M" in Sanskrit. These substances are sometimes misinterpreted as involving non-spiritual or immoral activities, but in Tantric rituals, they hold symbolic significance related to transformation and transcendence. These five makaras are alcohol, meat, fish, gesture and sexual intercourse. How these 5 makaras are practiced has split traditions and have been debated for centuries. A few take them literal and most are practiced symbolically. The 3 Gunas ( Sattva, Rajas and Tamas) come into play here with how the tantric practitioner will overall practice tantra and the rituals. Many traditions claim that if taken literal the rituals are grotesque and the person doing this is performing black magic (which is mostly correct in my view but not always).

Tibetan Tantra also known as Vajryana Buddhism Explained

Tibetan Tantra, also known as Vajrayana Buddhism, is a form of Tantric Buddhism that originated in India and later spread to Tibet and other Himalayan regions. Vajrayana is a prominent school of Buddhism in Tibet, Bhutan, Nepal, and parts of northern India.

Tibetan Tantra is considered a swift path to enlightenment but also requires a deep commitment to ethical conduct, a strong foundation in Buddhist principles and a stable meditation practice.

Transmission and Lineage: Tibetan Tantra places great importance on the direct transmission of teachings from master to disciple. The lineage of Tantric teachings is seen as vital for maintaining the purity and efficacy of the practices. There are a number of different lineages in Vajrayana which again slightly differ but not as much as the Hindu Tantra traditions.

Deity Yoga and Visualization: A central practice in Tibetan Tantra is deity yoga which is practiced in Anuttara Tantra widely known as the Highest Yoga Tantra which is the 4th and highest class of Tantra. Practitioners visualize themselves as specific enlightened deities (yidams) embodying various qualities of wisdom and compassion. This practice allows them to connect with the enlightened qualities and realize the non-dual nature of reality.

Mandalas and Sacred Symbols: Mandalas, intricate geometric diagrams, are used in Tibetan Tantra as a visual aid for meditation. These sacred symbols represent the entire universe and serve as a blueprint for achieving enlightenment. Every deity has their own mandala which should be studied and understood. This a complex task that can take many many years to understand!

Mantra and Rituals: Mantras, sacred sound vibrations or syllables, play a significant role in Tibetan Tantra. They are recited or chanted to invoke the blessings and energies of enlightened beings and to purify the mind. Secret Mantra is especially important here as mentioned earlier in this post. Each deity also has a seed syllable attached that is used not only with the sound but in visualisations. This website is using the seed syllable of Tam which is Arya Tara- Green Tara's seed syllable.

Subtle Body and Energy Channels: Tibetan Tantra acknowledges the subtle body, which includes a system of energy channels (nadis) and energy centers (chakras). Practices aim to awaken and direct the flow of energy (prana) for spiritual growth. In the previous blog post I wrote about Channels, winds and drops.

Guru-Disciple Relationship: The guru-disciple relationship is highly valued in Tibetan Tantra. The guru is considered the embodiment of the enlightened qualities and serves as a guide for the disciple's spiritual journey. Guru Yoga is performed in all of Highest Yoga Tantra sadhanas and holds a direct link between you and the deity you are performing the sadhana for. The guru and the refugee field is extremely important!

Empowerments and Initiation: Initiations (empowerments) are an integral part of Tibetan Tantra. They mark the formal beginning of a specific Tantric practice and connect the practitioner to the lineage of enlightened beings. Empowerments can be a few hours, a few days or even weeks or months. Of course, the longer the initiation is, the more in-depth the empowerment will be. Please note: you can get an initiation into a deity with out taking what we call in this tradition- a commitment. You also do not have to do the practice for the deity. In each empowerment you will be given one of the mantras of that deity that you can practice. Short empowerments are very popular today and can be found at many Dharma or Monasteries. It can be looked upon more as a blessing. Longer empowerments and Initiations can happen- usually after the person shows interest in practicing Vajrayana. They will also have to learn how to perform the Sadhana correctly after the initiation.

Esoteric Practices: Tibetan Tantra includes advanced practices for advanced practitioners, such as tummo (inner heat) and dream yoga. These practices are considered powerful methods for realizing the nature of mind and achieving profound spiritual experiences. I am currently learning these practices and again, this is something that can take years or lifetimes to fully perfect.

In both Indian and Tibetan Tantra, the ultimate goal is to attain spiritual awakening and liberation from cyclic existence (samsara). The religious texts Hindu Tantra and Buddhist Tantra vary along with the deities. Vajrayana takes a non-dual approach while Hindu Tantra is mostly non-dual for instance except for Kashmir Shaivism. Hindu tantra evokes the deities while Vajrayana utilises the mantras of the specific deity and practice deity yoga. The initiation process also differs where in Hindu Tantra you usually work more closely one on one with your guru rather than in a bigger group of people known as a Sanga in Vajrayana. What is tantra ...is different for each Tantric lineage and tradition.

And now finally... Neo Tantra and Tantra Massage!

What is Tantra...or rather Neo- Tantra? After reading about this you will be able to see the differences in Tantra and Neo-Tantra.

Neo-Tantra is a CONTEMPORARY interpretation and adaptation of traditional Tantra practices that emerged in the Western world during the 20th century. It draws inspiration from various aspects of ancient Tantra but differs significantly (almost completely) from the traditional Tantric practices found in ancient Indian texts. Also known as New Age Tantra or Western Tantra- terms I would love to see Neo-Tantra practitioners say! :)

I want say here that most of this blog post is about letting people know that Tantra and Neo- Tantra is not the same and very watered down version of Tantra .... Even so, Neo-Tantra is hugely valuable and a very needed service to the modern world right now but in a completely different way than Tantra. It is also extremely important to find honest and authentic Neo-Tantra teachers and practitioners who understand this difference.

Here are some key characteristics and aspects of Neo-Tantra which can be practiced in Tantra massage:

Emphasis on Personal Growth: Neo-Tantra places a strong emphasis on personal growth, self-awareness, and self-discovery. It often incorporates elements of psychology, sexology, mindfulness, and self-development techniques.

Focus on Sensuality and Intimacy: While traditional Tantra acknowledges the sacredness of sensuality and intimacy, Neo-Tantra sometimes places a more significant emphasis on sexual practices and techniques as a means of spiritual connection and exploration.

Diversity of Practices: Neo-Tantra encompasses a wide range of practices, including conscious touch, energy work, breathwork, meditation, yoga, and various workshops and rituals aimed at expanding consciousness and cultivating intimacy.

Individual Approach: Neo-Tantra encourages practitioners to explore and develop their individual spirituality and connection with the divine, rather than adhering to a specific set of traditional teachings.

Eclectic and Syncretic: Neo-Tantra often draws inspiration from various spiritual traditions, blending elements of Eastern spirituality, Western psychology, New Age beliefs, and other esoteric practices.

Increased Self-Awareness: Neo-Tantra often incorporates mindfulness and self-reflective practices, which can lead to greater self-awareness and understanding of one's emotions, desires, and thought patterns.

Enhanced Communication: Neo-Tantra explores the sacredness of sensuality and intimacy, which can lead to improved communication and deeper connections in relationships.

Stress Reduction and Relaxation: Practices like conscious touch, breathwork, and meditation in Neo-Tantra can help reduce stress, promote relaxation, and improve overall well-being.

Emotional Healing: Through various practices, individuals may experience emotional release and healing, allowing them to address past traumas and cultivate emotional resilience.

As you can see Tantra massage and Neo-Tantra have huge benefits for the modern woman and men. The fast paced modern world with everyone on their electronic devises and social media is crippling our society and leading to much confusion in relationships. Neo-Tantra is excellent in helping couples and individuals get better relationships with themselves and others. Now I hope you can see the differences between Tantra and Neo-Tantra.

As a Traditional Tantric practitioner with experience in both Hindu and Buddhist Tantra as well as Neo- Tantra, I would be happy to help you discover both these worlds of Tantra. Feel free to call me on tel:+49 152 28321111 to book a Tantra session with me in Berlin.

With love,

Tashi

#neotantra #varayanatantra #tibetantantra #hindutantra #whatistantra #whatisneotantra #tantramassageberlin #tashitantra

2 notes · View notes

lazyyogi · 5 months

Note

Hey Lazy, I was wondering what you thought of coming eastern and western traditions? I’ve been deep into Buddhism, yoga, and recently Taoism for a while now. Recently though I’ve been delving into western occultism, magic, divination, etc. At first I thought I’d have to choose one or the other, but after focusing on the western side of things I started meditating again (a practice common to western and eastern traditions) and doing my other eastern practices and find they compliment and enhance each other.

That honestly depends on your goal. If your aim is complete and total enlightenment in this life, I think one's best bet is to find a human guru who is enlightened and then follow the practice path they delineate.

If your goal is other than complete and total enlightenment, then combining elements of different traditions is an experiment. You can see the results of such experiments in the traditions of Thelema or the Golden Dawn. While I don't think either tradition produced a buddha, I do think they produced strong occultists and some seemingly cool and well-balanced people.

Recently, I have been experimenting with elements of western occultism because of their similarities to eastern Tantra. And while 99% of eastern Tantric techniques should only ever be practiced under the guidance of a guru, the majority of western occultist techniques can be practiced by anyone who has been appropriately methodical and well-informed.

Currently I am utilizing the Qabalistic Cross, the Lesser Banishing Ritual of the Pentagram, and the Middle Pillar ritual before every meditation session. My Tantric correlates of these practices are:

Qabalistic Cross = Nyasa

Nyasa is a tantric practice in which divinity is installed or, more accurately, revealed within the body. It is a practice that affirms one's essential existence as divinity and then aligns the body and mind with that divinity. Both position the human body as a microcosm in harmony with the universe as macrocosm.

Lesser Banishing Ritual of the Pentagram = ???

The Lesser Banishing Ritual of the Pentagram, or LBRP for short, serves a number of purposes for the practitioner. It is intended to clear a physical space of mental/emotional fixations, as well as the inner space of the practitioner. In that sense it is similar to purification practices found in a number of yogic systems both tantric and non-tantric. Additionally, the LBRP is intended to create a protected and safe space as well as aligning that space with the energetic structure of the universe. This parallels certain armoring (kavacha) yogic techniques.

Middle Pillar Ritual = Kundalini Kriya Yoga

The Middle Pillar ritual involves the awakening and balancing of energy centers in the body, alignment of those centers with the infinite above and the earth below, and the circulation of pure divine energy within the body's energy system and aura. This is similar to Kriya Yoga in a number of ways.

The main interest of mine in taking up these practices is to see if they are non-inferior to their tantric correlates, and if they demonstrate a better compatibility and safety profile for non-Indian and non-initiated practitioners respectively.

I do find that energy-based spiritual techniques are useful for spiritual practitioners who live within the structures of society. They can help facilitate the inner and outer circumstances that are most conducive to authentic meditation and spiritual practice.

Right now this is just an experiment, hence I am not teaching or recommending any of it. But I will share my experiences along the way. I will say that is has been interesting to interact with angels!

#spirituality #golden dawn #magick #occult #magic #thelema #chaos magic #yoga #enlightenment #consciousness #awareness

5 notes · View notes

blrowanducks-blog · 1 year

Text

Guhyasamāja Tantra (Part LVI)

Guhyasamja is one of Vajrayana Buddhism’s most fascinating, difficult, and essential personalities. It combines various important tathagata Buddhas, into one image. He is most commonly called Akshobhayavajara which is the form of Akshobhaya buddha.

Guhyasamāja holds a significant position in Tibetan Buddhism as one of the most important deities within the Vajrayana tradition. The word "Guhyasamāja" can be translated as "secret assembly" or "mystic unity." This complex and profound deity embodies the union of wisdom and compassion, embodying the ultimate goal of spiritual awakening.

Guhyasamāja has its roots in ancient Indian Buddhist Tantra, particularly within the broader framework of the Mahayana and Vajrayana traditions. It is believed to have been transmitted to Tibet by the great Indian master Padmasambhava in the 8th century CE. The deity is often depicted in a yab-yum (Tibetan for "father-mother") posture, symbolizing the union of wisdom (represented by the male deity) and compassion (represented by the female deity). Guhyasamāja is portrayed as a transcendent being with multiple heads and arms, adorned with various ornaments, and seated on a lotus throne.

The iconography of Guhyasamāja carries profound symbolism that reflects the core principles of Tibetan Buddhism. The multiple heads and arms represent the deity's enlightened qualities and ability to manifest in various forms to assist sentient beings. The yab-yum posture signifies the non-dualistic nature of reality, where wisdom and compassion are inseparable. Guhyasamāja embodies the union of bliss and emptiness, representing the ultimate state of enlightenment, often referred to as the union of method and wisdom.

The practice of Guhyasamāja is highly esoteric and advanced, primarily undertaken by experienced practitioners under the guidance of qualified teachers. The primary aim of these practices is to transform ordinary experiences into the path of awakening. The empowerment or initiation into the Guhyasamāja practice is a crucial step for practitioners, allowing them to establish a direct connection with the deity's enlightened qualities. Empowerments involve rituals, visualization, mantra recitation, and the cultivation of meditative absorption.

Meditation is an essential component of Guhyasamāja practice. Tibetan Buddhist practitioners engage in various meditation techniques associated with this deity to purify their minds and cultivate wisdom and compassion. One such method is deity yoga, where practitioners visualize themselves as Guhyasamāja, embodying the enlightened qualities of the deity. Through this practice, one aims to dissolve the dualistic perception of self and other, cultivating a deep sense of interconnectedness and compassion.

Tantric rituals play a significant role in Guhyasamāja practice. These rituals involve elaborate ceremonies, including chanting of mantras, visualization, mudras (hand gestures), and the offering of various substances such as flowers, incense, and symbolic offerings. These rituals are performed to invoke the presence of Guhyasamāja and to purify and transform mundane experiences into the path of enlightenment.

Guhyasamāja holds a central position in the Vajrayana tradition of Tibetan Buddhism. The practice of Guhyasamāja is considered an advanced practice.

Guhyasamja is the foremost meditational deity of the Method-father class of Anuttarayoga tantra. Guhyasamaja has two main traditions, the Arya (Nagarjuna) Lineage, and the Jnana (Jnanapada) Lineage.

In general there are three principal iconographic forms of Guhyasamaja within this tradition.

Akshobhyavajra (blue),

Manjuvajra (orange), and

Avalokita (red).

All three of these forms have three faces, six arms, two legs, and embrace a consort. Guhyasamaja can appear as either peaceful or slightly peaceful and slightly wrathful.

Guhyasamāja is blue-black in color, a form of Akshobhya, one of the five transcendent lords. Akshobhyavajra holds a vajra and bell in his first two hands, and other hands hold the symbols of the four other transcendent lords, wheel of Vairocana, and lotus of Amitabha in his right. and the gem of Ratnasambhava and sword of Amoghasiddhi in his left.

The sadana continues:

BLESSING THE BODY, SPEECH, AND MIND JOINTLY

"I become the great Vajradhara in whom all the tathāgatas' three vajras of body, speech, and mind combined inseparably.

Om sarvatathāgatakāyavākcittav ajrasvabhāvātmako 'ham".

The sadhana recitation for this practice is limited to this brief statement. Lineage lamas have described the visualization that relates to it in the following manner. Among the thirty-two deities installed in your body, twenty-three are male deities, namely, the five lineage tathāgatas, the eight bodhisattvas, and the ten wrathful deities. Similarly, nine are female deities-that is, the four divine consorts and the five sense goddesses. Each of the twenty-three male deities emanates countless duplicates of himself who invite countless forms of one of the nine goddesses. Similarly, the four consorts and the five sense goddesses emanate countless duplicates of themselves who invite countless forms of each of the twenty-three male deities, with each goddess inviting the male deities who correspond to their respective lineage.

Thus, while appearing in Vajrasattva's emanation-body form, visualize that each of the body mandala's thirty-two male and female deities emanates countless duplicates of himself or herself, that fill the entirety of space. Each of these multitudes of emanations then invites countless forms of their counterpart female or male deity. After embracing one another, these countless pairs of deities dissolve into one another until they become single pairs of each of the thirty-two deities who position themselves in the space above the circular beam inside the mandala palace, then visualize that you emanate a duplicate of yourself who comes before this assembly of deity pairs and makes a supplication to them. Following this supplication, the deity pairs enter into sexual union

and dissolve into thirty-two portions of a

luminous substance whose essence is bliss-voidness wisdom. These substances dissolve into the corresponding thirty-two body-mandala deities, filling their bodies. The surplus of these substances spill out from the bodies of the body-mandala deities and fill your main body that is appearing in Vajrasattva's form. As this occurs, reflect that you attain the status of the great Vajradhara in whom all the tathāgatas' three vajras of body, speech, and mind are combined inseparably. Then recite the mantra for generating the divine pride in which you reflect, "I am the one whose nature is composed of the body, speech, and mind vajras of all the tathāgatas."

6 notes · View notes