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Post by Pathfinder on Jan 9, 2023 5:58:51 GMT
I have 🇳🇵 Star 🌟 कुन Съвършенство 🇧🇾 ☯️ 🌊 СЛАВАТА ЛИУБОВТА И 🍏 ПЪРФЕКТ ВОЛШЕБСТВО
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Post by Pathfinder on Jan 9, 2023 6:20:30 GMT
🌍 🏴 I'm a Yogi of Aelf 🤳 Liberated Perception Who Journeys to the Land of Spontaneous Conduct When 🇰🇿 🍵 I journey to the Place of this Conduct Appearance and Existence have 🇳🇵 the 🌊 ⚜️ ☘️ 🦢 Nature of Mandala Lotus 🧘♂️ Petals Born Padmasambhava
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Post by Pathfinder on Jan 12, 2023 1:43:32 GMT
🇮🇱 🇨🇾 Paramahansa Rajarsi Hariharananda is the Rishi Brahmanirvana 🇰🇿 Kaivalya Brahmajnani Glory 🦢 ⚜️ Radha Prema of Aryavarta with Kriya Yoga Havana the Real Fire Ceremony ⚜ Bhagavad 🇧🇹 Gita
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Post by Pathfinder on Jan 12, 2023 9:26:14 GMT
Om Prema Kaya Om 🕉 Premakaya Om Yoga Kaya ☸ Om 🕉 Yogakaya Om 🕉 Yogakaya Om 🕉 Vishnu Kaya ☸ 🇼🇸 🇸🇴 Om Vishnukaya Yogananda 🇰🇲 Yoga Therapy Vivekananda 🦢 🌊 ⚜️ 🇶🇦 Holiday ♥ 🇪🇺
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Post by Pathfinder on Jan 12, 2023 10:17:33 GMT
Om Maitreya Mach 🇲🇴 Aw 🇱🇨 Eee Parvateya Lakshmi Wealtheow Aelathen Vihrun
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Post by Pathfinder on Jan 12, 2023 11:34:26 GMT
Aw 🇱🇨 Eee Parvati Swetaswarione Lakshmi 🕉
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Post by Pathfinder on Jan 12, 2023 13:40:05 GMT
e Satsahasrasamhita presents an interesting interiorization o f
this replication o f the twenty-four sites. In this Tantra they figure as
the components o f the Wheel o f the Sun, which, along with those o f
the Fire and Moon, are the three enclosures o f the Wheel o f the
Skyfaring Goddesses (khecarlcakra)5' located in the upper extremity
o f the yogic body. They are divided into three groups, according to
whether they are primary or secondary Sacred Fields (lcyetra, upa/cy
etra) or meeting grounds (samdoha). The sites are arranged on the
petals o f the lotus in four groups o f six. There are two sacred fields
on the first tw o petals. Then there are tw o secondary sacred fields on
the next tw o petals and tw o meeting grounds on the following two.
The remaining three groups o f six are placed on the remaining petals
in serial order in the sam e way.
These twenty-four places, arranged in this way on the petals of
the lotus, correspond to the twenty-four principles o f existence (tattva)
ranging from Earth to Nature (prakrti). Thus a connection is made
with the principles o f existence that constitute the whole o f empirical
reality, not just the body. The pilgrimage to the sacred places takes
the adept around the manifest universe. The stops on the journey are
linked in a developing progression, which is at the same time, in a
seemingly paradoxical manner, circular. When he reaches the upper
51 Chapter 25 of the SatSS opens with a beautiful description of this Wheel.
Bhairava says to the goddess:
“0 fair-faced one! I will (now) tell (you about) the great Wheel of the
Skyfaring Goddesses. (Shaped like a lotus), its sprouts are the worlds and it
is adorned with the parts of Mantras (pada) as its leaves. It is strewn with
letters that are (its) thorns and (its) holes are Mantras. Divine, it is fashioned
with the threads of the cosmic forces (kala) and, (resting) on the knots which
are the principles of existence (tattva), it is firm. Possessing twenty-four
petals, it extends for billions (of leagues). In the middle of the ocean of the
Void (ryoman), it looks like blue collyrium. Shining like a thousand suns, its
radiant energy is like the Fire of Time.” ($a{SS 25/2-5ab)
121
5Zl 8ourney in the eCWorld of the <Taan!ras
extremity, he continues beyond from the beginning again. In this perspective, there is no descent, only a continuous rising up through the
spheres o f manifestation from gross to subtle and subtle to g ro ss”
The establishment o f a sacred geography externally and its subsequent systematic interiorization is an essential part o f the formation o f the complex o f symbolic forms and their dynamic interaction
that constitute the distinctive features o f the Tantric system expounded
in the Kubjikä Tantras. The goddess establishes a sacred geography
to delineate her specific worldly domain and so colonize site, city,
region, country and the world through her descent from the transcendent. She thereby spreads the teachings concerning her and the
geography thus established and internalized in her Tantric system. In
this system, as in m ost others o f its kind, tim e and location serve as
the prerequisites for the delineation o f the specific entities that lend
their identity to the energies, which are internally configured so as to
replicate their concrete, external existence in ideally perfect geometric patterns and regular rhythms. These geometries and rhythms constitute the system in its complexity and, hence, its spiritual transformative power. Specific forms, places and time thus become ideal
ciphers that m ark the configuration and development o f abstract transcendent reality, w hich becom es im m anent at first as sacred
geometries w ithin the divine consciousness o f the deity so as to constitute its Body o f Energies (kulapinda), the latter then being replicated in the body o f the adept.53 This then is the intermediate reality
that is vitalized by the universal,- abstract energy from the upper transcendent reality. This energy flows out to the chaotic configurations
o f outer concrete entities that, by lending this energy their forms,
concretize the transcendent, rendering it amenable to approach. In
52 This material has been drawn from SatSS 25/2-9. Here is, it seems to me,
a fine example of how pilgrimage is conceived. The pilgrim's route, rather
than being a representation ofthe path to liberation, which would be straight,
is more of the nature of a circumambulation of sacred space. This is done not
to achieve liberation but to propitiate the deities of the sacred space and gain
benefits thereoy.
53 The KMT explains that the teaching concerning the Body. of Energies
(kulapinda) is the practice ofthe Sequence ofthe Sacred Seats and the Body
(pinda). It is present in the world of men, as is the goddess (KMT 1/53).
122
Cfbe 9nner cpi/grimage of the genlras
this way they become intelligible because they are no longer perceived as disconnected phenomena but as parts of a greater abstract
Whole which is a meaningful, albeit, complex, system.
Accordingly, the root Tantra o f the Kubjika cult begins by delineating this sacred geography, and in so doing explains the origins of
the goddess herself. This starts from the goddess’s land o f origin, the
Sant/gnabhuvana — the World o f the Lineage. This is presented as
the ‘outside world’ of myth. Its three peaks, arranged in a triangle,
enclose an idyllic land behind the Himalaya 54 to the west o f Meru.55
Internally this is located at the top o f the Twelve Finger Space above
the head (see Fig. 4). This is the hermitage ofH im avat, who receives
Bhairava with such devotion that the god grants him a num ber o f
boons.56 Himavat, by way o f recompense, introduces Bhairava to his
daughter, the virgin (kum/griki) Kälikä who asks him to be the deity
she worships. Bhairava responds by im parting to her a vision o f the
universe and insight into the energy that sustains it.
This is the divine Comm and (/gjii/g) that was transmitted through
the six lineages o f the six accomplished adepts (siddha) who were
the disciples ofM atsyendranätha, who, as we have seen, is the legendary founder ofK aulism in this age.57 The places where the six disciples received initiation and whence they spread the teachings are
listed in Tantras of different schools.5* These places clearly belong to
the geography of the early Kaula Tantras. Moreover, each disciple is
also linked with a village and a sacred grovel 9 Unfortunately, these
54 KMT 1/2, SatSS 1/6.
55 SatSS l/27a. The western direction noted here may possibly be connected
with characterization of the Kubjika cult as the Western Tradition.
56 KMT l/24f.
57 This is what the KMT calls the ‘previous tradition' (pürvätrmäya). This
Tantra maintains that by the time of its redaction, this tradition had decayed
and so required the establishment of a new, subsequent and definitive one.
This is the Kubjika cult which is appropriately called Pascimämnäya meaning, in this context, ‘the last and final tradition'.
58 Two have been compared, namely, a source belonging to the Kubjika Tantras
and the Kulakridävatära that is quoted by Abhinavagupta in the Tanträlohi,
and they have been found to agree. See Map I 0.
59 See Appendix 3 for a table displaying this information.
123
9! jo u rney in the ’ilo r ld of the ’Tantras
places have not yet been identified. This is probably because o f their
local character, reflecting the close relationship these pan-Indian
Sanskritic traditions had with local and regional traditions. A twofold process o f domestication and interiorization marks the transition from one to the other.
Bhairava goes on to tell the goddess that her power will manifest itself in the land o f the Virgin Goddess (Kumärikä), namely, India. He tells her that until she has established her authority in India
— the land o f Bharata — there can be no union with him. He then
disappears telling her to go to Mount Kaumära.60 She abandons her
companions and, in order to seek her god, she goes to the Mountain
o f the Moon, which she ascends, there to assume the form o f a Linga
in which the entire universe is enveloped. The god now begins to
worship the Linga, called Udyänabhairava, and asks the goddess to
abandon her unm anifest form. Accordingly, the goddess bursts apart
the Linga and emerges out o fit.61 Then the goddess imparts her grace
60 KMT 1/48-54. In the SatSS this place is identified with Srisaila, which is the
sacred seat ofMätailga. Internally, it is the trunk of the body up to the neck.
61 KMT 2/3. The theme of the goddess emerging from the Liiiga is well known.
In the Devlmähätmya of the Markardeya Puräna Mahämäyä “rent open the
Siva Linga and came forth”. The same is stated in the Kälik4 Puräna (76/83
93). A similar conception, namely that this primordial energy comes from
the Person (pumsa) is found in the Bhagavadgitti (15/4). The idea is well
known to the Saivasiddhänta, according to which spheres of energy (kalä)
emerge from the Linga. Sricakra is also worshipped in association with the
Linga and is sometimes even drawn on it. Banerjee (1974: 508) tells us that
a “unique image was discovered in the ruins ofVikrampur, within the limits
of the ancient capital of the Senas and their predecessors, in the quarter ofthe
town known as Kagajipara.” He goes on to descibe it as “four feet in height.
It shows in its lower part a well-carved Sivalinga, from the top of which
emerges the half-length figure of a four-armed goddess with her front hands
in the dhyänamudrä, the back hands carrying a rosary and a manuscript. The
Devi is profusely ornamented, and her beautifully carved youthful face with
three eyes has a serene meditative expression.” It is reproduced in Plate XLV,
2 ofBanerjee’s book. He identifies it as Mahämäyä. The iconography Banerjee
describes corresponds to that of the goddess Parä. Although this figure may
not be that of the goddess Kubjikä, who is frequently identified with both
Parä and Mahämäyä, she could well be depicted in this way.
124
cThe 'Jnner ''Pilgrimage o f ihe 'Taniras
to the god. Then she goes to various places where she recruits the
resident goddess who, ‘sporting’ (sexually) with a Siddha, an aspect
o f Bhairava, generates spiritual sons and daughters.
The first place the goddess visits is the Kula mountain. This is
Srlparvata, called Kumära. When the goddess looks at it, Sri, the
goddess o f royal power and wealth, suddenly becomes manifest, so
it is called Srlsaila. She draws a line on the ground with her toe and
so creates a river that serves as a boundary. She establishes the goddess Chäyä there and gives her the command that whoever enters
that sacred area will be her equal. The goddess continues her journey
to Mount Triküta and then to Mount Kiskindha. In these places she
gives the power o f her command and graces the demons who protect
them (räksasa). She then goes to the shore o f the ocean, where she
stands for a while, and so there she is Kanyäkumärl. Then, having
graced the ocean, she goes to a cave called Daradandi. There the
goddess assumes the form o f Shade (chäyüdharl), her mind set on
the Unmanifest.
She then goes a long distance to the western Himagahvara. The
forest goddess (vanapallikäf2 Olambikä resides there. The goddess
is pleased and declares that this place is called Uddiyäna because she
flew up into the sky there.63 She resides there in the Krta Age along
with her consort Uddamahesa, who is Mitränanda, a founder o f the
Kubjikä tradition. There, she is called Raktacämundä.64 She then goes
to Karäla. The place is said to be brilliant with radiant energy; it is
therefore renamed Jälandhara, the place o f the flame — jvä la . The
burning radiance o f the goddess’s flames has been awakened and she
sees countless marvelous creations like those produced by magic
(indrajäla— here too, apparently, an etymology is implied). She wonders what this marvelous creation is. She is told that although she has
fallen because o f the god’s great energy, she has not fled from it and
so she is addressed as the one who extends the net (Jäla) o f Mäyä. She
is told that she will be given lordship over Jälandhara. In this role she
is called Karäll and her consort in the Tretä Age is SiddhakaundalT.65
62 Alternatively, a vanapallikd may be a small village in the jungle.
63 udditä yena angribhyäth tenedarh uddiyänakam | KMT 2/40cd.
64 Ibid. 2/40-9.
65 Ibid. 2/50-63ab.
125
9! [Journey in the <CZJ.Jorld of the T anbas
The goddess then goes to the great forest called Sahya. There,
she fills the three worlds with the flames o f her halo and is called
Candäksl. As all things are filled this way, she is addressed as one who
is ‘full’ o f all things (pürnarüpinl). By virtue o f the Yoga (visuvayoga) by which she has done all this, she becomes the mistress of the
mountain which is identified with Püfl!agiri. Her authority is exerted
at the end o f the Dväpara Age. Her consort is Cakränanda.66 The
goddess then goes to a place called Kämika. There is a river there
called Ucchusmä, there in the forest of Mahocchusma. In the same
forest there are two lakes. One is called M ahährada and the other
NUa. Here the Great Goddess again meets the local goddess, who is
“melting with passion and melts the three worlds with (her) desire”.
Kubjikä is pleased to see her and names her Kämesvarl — the ‘M istress ofP assion’. She explains that the nature o f the sacred seat where
Käm esvarl resides is her passion itself (kämarüpa) and so this place
is the sacred seat Kämarüpa where the goddess Käm esvarl resides
in the Age o f Strife (kaliyuga). Her consort will be Candränanda.
Seated on the Wind and passionate, he is Kämadeva — the God of
Love himself. This completes the formation o f the four m ain sacred
seats.67
The god goes on to talk o f a fifth sacred seat (associated with the
Kula of Mätanga) which is located in the northern part o f Lake NUa
in the forest o f M ahocchusma, located in Madhyadesa. The whole
universe is generated from it. This sacred seat is said to be located in
the middle, above the sacred seat ofKäma. It is filled with three streams
(srotas), and so the goddess there is Trisrotä and her form is that o f a
river.68 Presumably, this place is the Trisrota referred to previously.
The goddess then goes to the eight places where the Eight Mothers (Mätrkä) are located (see Map 7). Not only Tantric meeting grounds
(samdoha) but also sacred bathing places (tlrtha) are created wherever the goddess goes and casts her gaze. The virgin goddess —
Kumärikä — thus spreads her fame throughout the land ofBhärata, so
that it becomes a veritable part o f the goddess (kumärikäkhanda).6<>
66 Ibid. 2/63cd-81.
67 Ibid. 2/82-100.
68 Ibid. 2/101-11.
69 Ibid. 2/118.
126
CJb>e 9nner cpilgrimage o fthe ’Tantras
Once she has completed her journey around India she can unite
with the god. We are told that this takes place repeatedly. The god o f
the previous lineage gives the goddess the command to travel around
India, and then when she returns to the same place she couples with
the god who is the Great Lord o f Oddu.™ He again tells her to travel
around India and then to return to the sacred seat o f Udu where she
should create the universe repeatedly countless times. Then the god
disappeared in an instant.
It appears at first sight that the goddess is travelling all around
India to visit the major Säkta sites. In fact the story o f this pilgrimage
records, at least from when she reaches Himagahvara, the local replication o f pan-Indian sites, especially the m ost important o f them —
the four sacred seats. The phenomenon o f replication, wh
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Post by Pathfinder on Jan 12, 2023 16:38:49 GMT
Petal of Dew कपको kapki Falling on ao Lilly Whisper Ae Ae Ari Cocuettish Songs to Whisper Woman
Petal of Dew कपको kapki Falling on ao Lilly Whisper Ae AeAe Ae Ari Cocuettish Songs to Whisper Wom e n
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Post by Pathfinder on Jan 13, 2023 11:22:13 GMT
धेरै Dharmakaya Supreme 🇶🇦 Parvatyea Ram Parvatione 🇭🇳 Lakshmiye Ram Hung Pooja 🦈 Sharmelin 🇵🇾 Parvatyea Fiancee 🇵🇦 Hang 🦢 🛸 Hong Hun Parvateya Ram Lakshmiye Parvatione हुँ Hun Parvatione 🦢 Supreme 🇶🇦 Lews 🧚♂️ Therin Telamon Fiancee 🇵🇦
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Post by Pathfinder on Jan 13, 2023 16:55:55 GMT
Om 🕉 Swahaya swaha 🇧🇹 Bhahavani
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Post by Pathfinder on Jan 14, 2023 6:27:16 GMT
I am 💢 innocent like a Lotus 🧘♂️ of the 🇧🇹 Bhagavan Gita I am innocent like a Lotus of Padmasambhava
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Post by Pathfinder on Jan 15, 2023 7:58:41 GMT
Aw Dharmakaya ☸ Dharmaepppeya Dharmaepopeya Dharmakaya धार Dharma Mandala Epopeya Pokhara is Aryan 🦅 Valley Superior to 🇨🇭 Sivananda Ashram Λοτοιη Kapalabhati Pranayama Nirvana is Superior to धाममध्ये Dhammapada पोखरा उद्योग र Pokhara छ भने अन्य Valley 999
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Post by Pathfinder on Jan 15, 2023 11:50:37 GMT
'As by learning the alphabet one can, through practice, rnaster all
the sciences, so by thoroughly practising first physical training one
acquires the knowledge of Truth (Tattva Jna11a), that is the real nature
of the human soul as being identical with the Supreme Spirit pervading the Universe.'-(GherarJ4 a Samhitii, chapter I, verse 5.)
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Post by Pathfinder on Jan 15, 2023 12:10:01 GMT
According to Sankaracharya, a brahmachari (one who observes
brahmacharya) is a man who is engrossed in the study of the sacred
Vedic lore, constantly moves in Brahman and knows that all exists in
Brahman. In other words, one who sees divinity in all is a
brahmacharl
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Post by Pathfinder on Jan 15, 2023 12:14:52 GMT
When the mind is lucid, it is easy to make it one-pointed
(ekagra). With concentration, one obtains mastery over the senses
(indriya-jaya). Then one is ready to enter the temple of his own body
and see his real self in the mirror of his mind
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