Wednesday, November 8, 2017
Monday, October 16, 2017
Tuesday, October 10, 2017
(From an email)
Question: While nurturing the seeds of realized expression, how does one destroy the seeds of ignorance?
Question: While nurturing the seeds of realized expression, how does one destroy the seeds of ignorance?
In many ways, to nurture the seeds of realized expression is to destroy the seeds of ignorance. In the context of the tantric vidya, what it is at heart is the path of accord and resonance. That accord and resonance is called Guru, Devata, and Mantra, and each is seen in the other or more boldly stated each IS the other. So when ones own Being is placed into accord, then there is a resonance. In keeping with a musical nature, let us view accord as chord and resonance as vibration. So within that analogy, if Guru, Devata, and Mantra is a Jazz song, and one completely surrenders into and becomes that Jazz song, then anything which is out of chord (or vibrational resonance) is clearly seen as such. This is an organic wisdom, and wisdom is the antidote of ignorance. In Tantra , the wisdom arrises organically precisely because it is a path of energetic accord. Therefore, there isn't a discrepancy between awareness (wisdom) and energy (resonance). In most paths, one is asked to perceive or have the perspective to "hear" the jazz song, even though what is constantly playing is a hard rock song of ignorance. However, let me turn the diamond is another way, because the path of accord and resonance is so very easy that many find it difficult (or it is so simple that people need a bit of complexity). The seeds of ignorance all spring from one source, so instead of striking at every branch and leave which arises, is better to see the root. The root of all ignorance is the notion of "I" or "ahamkara", so to perceive the utter transparency of the "I" is to destroy the seeds of ignorance. And there is no "how" about it or anything to be done, as awareness can only perceive the arising and the transparency. But to understand this, while also creating resonance of expression is what i describe as holding the sword of wisdom which both kills and gives life. Make no mistake though, to understand the easy path of accord and resonance is also to hold that sword, it is the highest art.
Monday, October 2, 2017
Thursday, September 28, 2017
Wednesday, September 27, 2017
Monday, September 11, 2017
The stories of Aghora masters are ripe with tales of unconventional,wild and fickle behavior. Indeed, even the means of puja or blessings given by these masters deviate from the norms. Many a time, even a swift beating was the delivery system of grace. However, people of wisdom know that there are different elements in how the world is perceived; namely, how things are and how things appear to be. Most people not only fall into the latter category of perception, but are not even that well equipped doing that. Therefore, it is important to understand that the descriptions of various master Aghoris comes from on-lookers, and that these masters did not define themselves into any role. In fact, these masters were simply in the natural state, which is wholly uncontrived lacking even the stain of piety. Without the burden of conventional sentimentality born of attachment and identification, these masters were free to strike at the heart of matters (which to an outsider may look crude or aggressive). Because the natural state in these masters is non-reflective, and because they've attained integrity with their Ishta (usually a fierce manifestation), their behavior may also be a spontaneous expression of that. Those that simply act the role of a wild eccentric (or have any self consciousness towards appearance) are not true aghora masters. However, for those not firmly in the natural state of uncontrived awareness, there are still valuable lessons and sadhanas that can be applied from regarding these master's path. For many, and especially for many in spirituality, there is a tendency to show the "good" and to hide what they consider "dark". The level of phoniness and pretentiousness reach all time highs where spirituality is concerned. To take as part of one's path, the reversal of presentation is a profound sadhana especially in a time when people can only see appearances and not substance. This means that one hides their spiritual attributes while still acting upon them (thereby not getting any "credit" or affirming means of identifying with them). In terms of external behavior, the sadhana is not a license to act in ways that harm others (as one's ultimate energy of behavior is informed by the inner quality), but rather is unconcerned with how it appears. If one normally cusses , farts, and jokes, then this behavior isn't modified in "spiritual company" (excepting one's Guru) or as a means to view oneself as more spiritual. If one naturally is just a glazed eye sort who speak in low spiritual voice all the time, then sabotage yourself. To move in the noblest intentions while consistently sabotaging oneself is a pure art form. To move people spiritually while not even in a spiritual context is pure spirituality.
Monday, August 28, 2017
Sunday, August 20, 2017
Monday, August 14, 2017
Monday, August 7, 2017
Tuesday, July 25, 2017
Monday, July 24, 2017
Monday, July 17, 2017
Sunday, July 9, 2017
There comes a point in a sadhak's life where they can intuit and glimpse Reality at will, but are not completely established in/as it. At this point, one must decide to be completely loyal to what has been revealed. This is such a ruthless and uncompromising wisdom, and it must be effortless. This may sound like a contradiction, but one needs to be loyal to the fundamental aspect which doesn't require confirmation or embellishment. If something IS, then it follows that it doesn't need anything added (or subtracted) to make it so. Therefore, to be loyal to that which is "present" without effort (i.e. spontaneously so) is to be effortless. This is not a passive state, it is the veritable destroyer of worlds/self. The ruthless turn required is to cease needing to know or possess this. The world around will proceed as usual and this is the test. It'll present good and bad. It'll present things to hope and fear. It'll present other seeming selves to stoke the passions of your own seeming self. The uncompromising wisdom will cease to label, and the loyalty of one taste will dawn. Perception is liberated by being as loyal to "others" true nature as one is their own. Then where is self and where is other? Your nature as the great wrathful one will bathe in a sea of blood, and give a great laugh. Now, even liberation and bondage, samsara and nirvana, are of one taste. What does it matter. Great concepts profound and deep fall into the same sea and are drunk without sentiment. Then fall, be fallen and see it is the same. Read a book. See a movie.
Monday, July 3, 2017
Monday, June 26, 2017
Monday, June 19, 2017
Monday, June 12, 2017
We often say that something needs to be liberated or is liberated already. What does it mean exactly? Are there any criteria or signs which point to liberation? When can we consider an emotion or a pattern liberated?
Concisely stated, self grasping is the root of all samsara, so in conventional parlance, it is that which is liberated. However, it is precisely by seeing through the quality (of self/self grasping) that it is discovered that there is nothing and no-one that needs liberating. Therefore, sadhaks are instructed to effortlessly rest in the natural state.
Often, it takes some time of deepening in view to be completely free of those tendencies, so as you alluded, one may see that certain patterns or emotions (or one's reaction to emotions) don't hold the same sway. When one sees that they aren't swayed by the arising of thought/emotions or that even when something arises, it doesn't stick or leave any residue, then this is a good sign.
(This is taken from an email. While certain correspondence will be included in the blog, it is important to note that the replies are to a particular person, so many times what is expressed is colored by who it is written to. However, just the general questions will be represented here and more personal parts of any correspondence will not be included.)
Monday, June 5, 2017
So having connected and united with the Guru, one should sit confidently as such for sometime. The initial visualization/feeling should correspond to one's Guru as one knows them (i.e. appear/feel in a way that is most familiar). The activity meditations can be done as a group or individually as one sees fit. There are corresponding short bija mantra with each activity, but that portion will not be inculded here. However, it should be noted that when using the mantras, they are not chanted like one's normal japa, but take on different patterns (like slow/long/pervasive in style or like a swarm or like a swarm inside something pervasive etc.) depending both upon the activity and the particular point in the meditation. Also, it should be noted that the bijas can be used as part of the visualization process. That said, one can do the sadhana without the mantras, and in many cases, doing so can actually be more beneficial (in that one can just focus on points of sincerity).
With the first kriya, one should think of themselves as the Guru of pure white color, youthful and wearing jewel ornaments. The eyes are half open, and the bhava is gentle and filled with love and kindness. After sitting in this mood sometime, one should identify aspects of their conventional self or energy that is not in accord, and then as the Guru (from the heart center) pour white light/energy into those areas. One should feel those areas flooded with love and feel the energy liberate into deep accord. (One can easily be stationed as the Guru in the practice while still identifying aspect of self.) Next, one should extend that white light through the universe and all realms of existence. The understanding should be that the fundamental nature (which one is sitting as) is pervasive and without obstruction, so the expansion of the white light is contained in the understanding and doesn't involve "stretching" but rather relaxing into . One should feel that this light is touching all beings and giving great peace to all. One should think that it is easing all suffering and that all beings are filled with that love. Finally, one should feel that all that are touched by this light are liberated. One may do this kriya in a broad way or do in a way which focuses on each realm of samsara individually. It is also important to understand that one is sitting outside of time, so these kriyas permeate beings of all times.
Sit as the Guru with red or pinkish complexion, with a smile/smirk, this form should be seen as attractive and playful. Even if one's Guru is male, this rupa should have some almost feminine characteristics (like krishna is depicted sometimes). One should think that a whole retinue of beings (devatas, yoginis, protectors etc.) surround and have love for you as this form. Bringing the conventional self/energy before this manifestation, look for areas not in accord. One should regard any heavy energy laden with self-pity and "hard luck" narratives, and also bored/resigned energy (same shit different day type narratives), and pour red light into it. After bringing accord, one should proceed to either fill the realms of existence with that light or see a myriad of red yoginis filling existence and touching all beings. One should feel that as this light (or yoginis) permeate beings, that spontaneous blessings and empowerments come to them, and they are drawn immediately to the path and are liberated. One should feel all these beings joy, and feel joy in it.
With a stern disposition, sit as the Guru with great command and power, the color of yellow and difficult to approach as the power of this forms presence has a great weight that projects (like the gravity force becomes too much for anyone to navigate). One's bhava should be fearless and assured. When bringing forth one's conventional self/energy, look toward restless places of avoidance as well of points of the habitual tendency to cling to thought, and bring these elements into accord with the force of this Guru presence while bathing in yellow light. When using forceful kriyas to benefit beings, it can be useful to do so on a collective aggregate of qualities. Therefore, one can either proceed as in the former kriyas, by this time sending a yellow light or yellow yoginis holding clubs to permeate the realms (and all times) of existence stoping the suffering and various afflictions of beings (and thus liberating them) or invoke and "personify" those afflictions. In the later case, one should regard the suffering and affliction of beings as a demon type hoard that at first looks strong and confident. But as you (in Guru form) regard them with unmoving confidence they become terrified, and as the light or swarm of yoginis hits, they are stunned and fall down unable to move. When that happens, feel that beings are freed from those delusions and are liberated.
From uncontrived spacious awareness, assume the form of the great wrathful Guru who is dark blue in color, with fangs dripping blood and adorned with skulls and serpents. Standing in a great cremation ground surrounded by a sea of blood, you hold a skull cup with a gaze of intense lightening. The bhava is very fierce compassion. It should be understood that the more fierce the manifestation, the more deep the compassion must be. In fact, it is only through deep compassion that one can truly manifest a wrathful form, as otherwise it is just an expression of anger or frustration that cannot reach the proper intensity. In this form, you are keen to act, like a parent seeing their child in danger or suffering. Bringing forth the convention self/energy, be keen to recognize the aspects not in accord, particularly see the incursions that you've taken on yourself ranging from other peoples views, culture, expectations, negativity, projections etc., and then see the biggest incursion of self grasping and "personhood". With wrathful expressions, one may find another element that is not in accord which can be broadly defined as sentimentality. People often confuse it with compassion but it is actually being sentimental for samsara (and the experience of it and people in it). Encountering ruthless expression of reality are good for exposing and confronting those places in us. The broader kriya can be done as in either manner described above, however in this practice the light/yoginis are dark blue (with the yoginis holding swords) and the obstructors are completely driven away in terror. The energy moves like a great hurricane that nothing can stand against. With great sincerity and intensity, liberate beings with this manifestation.
Standing upon space/time, take up the extremely wrathful presence of the Guru who is black in color with a great fire surrounding. Wearing a crown of skulls and bearing fangs, one should see themselves as holding daggers in each hand and wearing a mala of skulls. With eyes wide and blood shot with intensity, bringing forth one's conventional self/energy, one should see that accord or non accord don't matter, and with a gaze one and all identification is dissolved. In this form, one should shake all of the realms of existence like a cosmic scale "earth quake", and dance throughout the realms. With a great laugh, the roots of delusion are seen as completely empty. As one dances, the roots of ignorance are utterly destroyed, and everything dissolves into the dance itself. Having dissolved everything, when finished with the sadhana view what appears as all expressions of the pure nature and let everything encountered point back to that rather than obscure it.
Contained in these practices are several layers of understanding which open up to one upon sincerely encountering them. The practices allow one to connect with their Guru in a deeper way, while not only removing obstacles for themselves, but also acting for the benefit of all. Since one's nature is primordially pure, all real practices are mainly about removing obstructions to realizing it. Those with some knowledge of Tantra may see that the activities given correspond to five of the so called "six rites". However, while many "tantrics" nowadays view and use the rites for stupid and mundane purposes, one should understand there true import. The only meaning in this life is our own (enlightened) view and how much we love. When you meet death, that'll be all that matters. Don't have any regrets.
Thursday, June 1, 2017
Monday, May 22, 2017
Sunday, May 14, 2017
Sunday, May 7, 2017
Wednesday, May 3, 2017
The understanding of presence is the effortless gateway to realization. One should understand that if something is Real and True, then it must be so all the time. Moreover, it needs neither confirmation or affirmation. It cannot be negated either, as a simple experiment will prove: "try not to be present". This simple quality which is often overlooked because it is so apparent is wholly spontaneous, and is not only indicative of ones own manifestation but of all manifest existence. The understanding of one is the understanding of the other, as they are not dual. When spontaneous presence is viewed and married with an understanding of the insubstantiality of phenomenon (outer and inner), then one is on the path. Spontaneous Presence is a mystery, a mystery of one's true nature, so let it be so without trying to box or define it. It is unbound.