#buddhist yogi

[journeytothewestresearch]

The aforementioned five ornaments are sometimes combined with another item to form the “Six Ornaments” or “Six Seals” (Sk: Shanmudrā, षण्मुद्रा), each of which is associated with a Buddhist wisdom:

The yogic ornaments … are commonly classified as being six in number: (1) the skull-tiara, (2) the armlets, (3) the bracelets, (4) the anklets … (5) the bone-bead apron and waist-band combined … and (6) the double line of bone-beads extending over the shoulders to the breast, where they hold in place the breast-plate Mirror of Karma, wherein … are reflected every good and bad action. These six ornaments (usually of human bone) denote the Six Pāramitā (‘Boundless Virtues’), which are: (1) Dāna-Pāramitā (‘Boundless Charity’), (2) Shīla-Pāramitā (‘Boundless Morality’), (3) Kshānti-Pāramitā (‘Boundless Patience’), (4) Vīrya-Pāramitā (‘Boundless Industry’), (5) Dhyāna-Pāramitā (‘Boundless Meditation’), and (6) Prajñā-Pāramitā (‘Boundless Wisdom’). To attain to Buddhahood, and as a Bodhisattva to assist in the salvation of all living creatures, the Six Pramita must be assiduously practised (Evans-Wentz, 2000, p. xxv).

The most detailed source I’ve found reads:

a. The Bone Wheel Vajradharma wears a bone wheel on his head. It is formed from a small bone circle that sits around the crown of the head, surrounded by a second, larger circle. The two circles are attached to one another by eight bone spokes. On each of the five spokes at the front, above the forehead, stands a dried skull that supports the jewel, which is the crest ornament. From the lower part of their jaws, looped chains and hanging decorative chains extend downward to the space between Vajradharma’s eyebrows and to the tips of his ears. One the back of each skull is a multicolored vajra with a crescent moon placed to the left. The deity’s long hair passes up through the hole in the middle of the inner bone circle and is tired in a topknot.  b. The Earrings  There are five parts to the earrings. There is a main circle of bone, which is like a bangle. From the bottom of the circle hang two smaller rings, each one attached to the larger ring above them by a semi-circle of bone. c. The Necklace  The necklace is made of two strings of bones bound together with hair taken from both a corpse and a living person. At the front is a square central hub. The hub forms the base for a T-shaped triple vajra. There are to more triple vajras placed at the two points where the strings of the necklace reach the shoulders. d. The Bracelets The deity wears a bracelet on each ankle, wrist, and upper arm, making six in total. Each bracelet is made from two strings of bones that have been bound together. There are three vajras on each pair of bracelets, one at the knot in the upper string, one at the knot in the lower string, and one opposite the knot in the upper string. e. The Brahmin’s Bone Thread Next is the Brahmin’s bone thread, or investiture thread (yajnopavita). On the front of the body, above the novel, is a bone wheel with either right or four spokes. There are holes in four of the spokes and two parallels strings of bone pass through each of them. Two of these strings go over the shoulders, and two pass under the armpit. On each of these strings are two vajras on the shoulder and another two under the armpit, making eight in total. Sometimes there is a second bone wheel on the back, to which all the strings are tied; if not, all the ends of the strings are knotted together.  Together, or with the thread of hair from a slain thief, these bone ornaments are called the ornaments of the five mudras. f. The Bone Belt  The bone belt, or apron, hangs from the waist. It is made, as before, of two parallel strings of bone. The strings have five vajras attached to them–one at the front in the center, one on each hip, and one on each side of the center, halfway to the whips. Hanging chains and looped chains decorated with small silver bells and small bone spearheads hang from the tips of the vajras. The chains end at the point where the calf muscle begins to taper. According to oral tradition, the necklace we just mentioned is ornamented with five vajras at the heart. Although I have consulted many descriptions of the bone ornaments, I have never seen this stated anywhere else. There are many traditions concerning the bone ornaments, but here I have presented that of the oral tradition taught by my master (Lingpa, Rinpoche, & Chemchok, 2017, pp. 52-54). 

As can be seen, the tiger skin is not mentioned among these ornaments either.

Also, as is mentioned, the items making up the six ornaments vary from tradition to tradition. For instance, Huntington and Bangdel (2003) list bone ash in place of the bone thread (p. 161). But it’s important to note for our purposes that the circlet, bangles, bracelets, anklets, and belt make up the five basic accoutrements.

One example of the "skull-tiara" or "bone wheel" (i.e. the ritual headband) mentioned above looks like this.

A 19th-century Tibetan bone headband from the Art Gallery of NSW.

A drawing of Monkey wearing the bone ornaments would be great.

Sources:

Evans-Wentz, W. Y. (Ed.). (2000). Tibet’s Great Yogi Milarepa: A Biography from the Tibetan Being the Jetsun-Kabbum Or Biographical History of Jetsun-Milarepa, According to the Late Lama Kazi Dawa-Samdup’s English Rendering. United Kingdom: Oxford University Press, USA.

Huntington, J. C., & Bangdel, D. (2003). The Circle of Bliss: Buddhist Meditational Art. United Kingdom: Serindia Publications.

Lingpa, J., Rinpoche, P., Chemchok, K. (2017). The Gathering of Vidyadharas: Text and Commentaries on the Rigdzin Düpa. United States: Shambhala.

More on the Origins of Sun Wukong's Golden Headband

I've previously suggested that the Monkey King's golden headband (jingu, 金箍; a.k.a. jingu, 緊箍, lit: “tight fillet”) can be traced to a ritual circlet mentioned in the Hevajra Tantra (Ch: Dabei kongzhi jingang dajiao wang yigui jing, 大悲空智金剛大教王儀軌經, 8th-century). This is one of the "Five Symbolic Ornaments" or "Five Seals" (Sk: Pancamudra, पञ्चमुद्रा; Ch: Wuyin, 五印; a.k.a. "Five Buddha Seals," Wufo yin, 五佛印), each of which is associated with a particular Wisdom Buddha:

Aksobhya is symbolised by the circlet, Amitabha by the ear-rings, Ratnesa by the necklace, Vairocana by the hand ornaments, [and] Amogha by the girdle (Farrow, 1992, p. 65). [1] 輪者，表阿閦如來；鐶者，無量壽如來；頸上鬘者，寶生如來；手寶釧者，大毘盧遮那如來；腰寶帶者，不空成就如來。

Akshobya is known to have attained Buddhahood through moralistic practices (Buswell & Lopez, 2014, p. 27). Therefore, this explains why a headband would be used to rein in the unruly nature of a murderous monkey god.

The original Sanskrit Hevajra Tantra calls the circlet a cakri (चक्रि) or a cakrika (चक्रिका) (Farrow, 1992, pp. 61-62 and 263-264, for example), both of which refer to a "wheel" or "disc." The Chinese version uses the terms baolun/zhe (寶輪/者, "treasure wheel or ring") and just lunzhe (輪者, "wheel" or "ring").

One of the more interesting things I've learned is that these ornaments were made from human bone. One source even refers to them as "bone ornaments" (Sk: asthimudra, अस्थिमुद्रा) (Jamgon Kontrul Lodro Taye, 2005, p. 493, n. 13). [1]

Can you imagine Sun Wukong wearing a headband made from human bone?! How metal would that be? Finger bones would probably do the trick.

Note:

1) Another section of the Hevajra Tantra provides additional associations:

The Circlet worn on the head symbolises the salutation to one's guru, master and chosen deity; the ear-rings symbolise the yogi turning a deaf ear to derogatory words spoken about the guru and Vajradhara; the necklace symbolises the recitation of mantra; the bracelets symbolises the renunciation of killing living beings and the girdle symbolises the enjoyment of the consort (Farrow, 1992, p. 263-264). 謂頂相寶輪者，唯常敬禮教授阿闍梨及自師尊；耳寶鐶者，不樂聞說持金剛者及自師尊一切過失、麁惡語故；頸寶鬘者，唯常誦持大明呪故；手寶釧者，乃至不殺蠕動諸眾生故；腰寶帶者，遠離一切欲邪行故。

2) For more info on the association between Hindo-Buddhist practices and human remains, see "charnel grounds".

Sources:

Farrow, G. W. (1992). The Concealed Essence of the Hevajra Tantra: With the Commentary Yogaratnamālā. Delhi: Motilal Banarsidass.

Jamgon Kontrul Lodro Taye (2005). The Treasury of Knowledge, Book Six, Part Four: Systems of Buddhist Tantra (The Kalu Rinpoche Translation Group, Trans.). Ithaca, NY: Snow Lion.

[thecalminside]

People have a hard time letting go of their suffering. Out of a fear of the unknown, they prefer suffering that is familiar.

-Thich Nhat Hanh

[buddhistmusings]

Man, this Samsara thing really blows.

[mysticalblizzardcolor]

Don't Wait for Suffering to End

[meluhha]

yoga in the indus valley

The Pashupati seal is a famous artifact from the ancient Indus Valley Civilization, featuring a figure seated in a yogic or meditative posture, surrounded by animals. Scholars have interpreted this figure in different ways, but some have suggested that it could be associated with shamanic practices.

One reason for this is the position of the figure's arms, which are stretched out and held at an angle, similar to the posture of shamans in some cultures when they are in a trance state. The animals surrounding the figure, including two deer, two bulls, and an elephant, are also significant in shamanic traditions, representing power animals or spirit helpers.

Additionally, some scholars have pointed to the fact that the Pashupati seal was found in a context that included other ritual objects, such as beads and bangles, suggesting that it may have been part of a larger ceremonial or shamanic practice.

[wisdom-and-such]

“Due to his innate intelligence and his birth in a royal palace, Shakyamuni had thoroughly mastered much worldly learned knowledge and had naturally developed a level of wisdom surpassing that of ordinary people. Precisely because of this wisdom surpassing that of ordinary people, all his life he had delved into the universe and life, and he had doubts about worldly affairs and human life. Hence, in the end, there was no way he could rest content with the apparent reality. Added to this, in contemporary India there was constant fighting among rival lords and their domains and the vast inequality between the classes… All these things struck his eye and agitated his mind. Because of this, with his great compassion for the uncontrollable pain of impermanence which the multitudes of the world’s sentient beings always have with them, he used his compassionate heart to seek for the total release of all people from the suffering and afflictions of the world. He wanted to enable human nature to rise to a higher level… For this reason, Shakyamuni was continually sunk in deep contemplation and silent concentration.

[bhaskarlive]

UP govt to hold Bodhi Yatra in Delhi on June 28

The Yogi Adityanath government will host ‘The Bodhi Yatra 2024’ in New Delhi on June 28, a government spokesman said.

This is an effort to boost Buddhist pilgrimage tourism and attract devotees and tourists from across the globe to Uttar Pradesh’s renowned Buddhist sites.

The day-long event aims to highlight the remarkable life journey of Lord Buddha through Uttar Pradesh’s Buddhist heritage sites, a government spokesman added.

The Uttar Pradesh Tourism Department has commenced preparations for the programme.

Source: bhaskarlive.in

[creativeme2022]

[beamingdesign]

perspective

[putmenthedirt]

seeing oomfs (not even on here but on twt too) shit on my beliefs makes me so sad :( obviously not everyone has to believe in the same stuff but i’d like to imagine ppl would be respectful at least

[talonabraxas]

Buddha Nature

Amrita: The Nectar of Immortality

In Indian mythology and spiritual philosophy, “Amrita” holds a special place. Derived from Sanskrit, “Amrita” is often translated as “nectar,” “ambrosia,” or more intriguingly, “the nectar of immortality.” This concept permeates not only Hinduism but also Buddhism, Sikhism and Greek mythology each offering unique perspectives on its significance. In recent times it was also the story line for a James Cameron’s movie.

Amrita in Hindu Mythology

In the realm of Hindu philosophy, Bindu Visarga is a fascinating concept that delves into the depths of human consciousness and potential. Bindu Visarga, located at the top of the head towards the back on the same plane as the third eye, is considered a psychic center of immense significance. The term ‘Bindu’ translates to ‘point’ or ‘dot’, symbolizing the potential consciousness and creative force each individual possesses.

According to ancient texts, Bindu Visarga is the residence of the moon, and when the moon is full, it releases its nectar or ambrosial fluid that permeates the entire body. This nectar is known as Amrita is believed to fortify the body against toxins and strengthen immunity against viruses. From a physiological perspective, the release of Amrita is associated with the secretion of hormones from the pituitary gland into the bloodstream, enhancing overall health and longevity. Certain yogic postures such as Sirsasana (headstand) and Sarvangasana (shoulder stand) are believed to increase the production of Amrita.

The Hatha Yoga Pradipika (HYP), a classical text on Hatha Yoga, suggests that practicing Khechari Mudra can reverse the body’s degeneration process. Khechari Mudra involves turning the tongue backwards into the cavity of the cranium and directing the eyes inwards towards the eyebrow center. However, mastering this mudra is not an easy task and requires diligent practice under the guidance of an experienced teacher.

The nectar of immortality begins to flow when the tongue becomes flexible enough to be inserted into the upper epiglottis. This nectar descends from Bindu Visarga to Vishuddhi Chakra (throat chakra), where it is purified and distributed throughout the body. However, for one to attain immortality, specific techniques and practices need to be performed to trap and consume the nectar within the human body.

Jalandhara Bandha, also known as the throat lock, plays a crucial role in this process. ‘Jal’ means ‘water’, and this bandha is used to hold the nectar in Vishuddhi and prevent it from falling into the digestive fire, conserving prana or life-force energy.

The story of the churning of the ocean by the devas (good supernatural deities) and asuras (the supernatural forces of chaos) and the subsequent extraction of nectar and deadly poison provides a rich symbology for understanding Vishuddhi chakra and the nectar of immortality. Lord Shiva’s ability to drink the poison, retain it in his throat, and purify it signifies the yogi’s capacity to assimilate both positive and negative aspects of life, maintaining balance, health, and equanimity amid life’s dualities.

On an energetic level, the concept of Amrita-nadi or ‘conduit of immortality’ provides a profound visualization tool. This pathway of light between the deep centers of the upper coil (midbrain to crown) and the lower coil (below and behind the navel) illuminates the body with radiant bliss, reflecting the heart’s essence. This visualization serves as a powerful tool for spiritual enlightenment, embodying the transformative power of Amrita, the nectar of immortality.

Amrita in Buddhist Philosophy

In Buddhism, Amrita appears in a more metaphorical context. It’s perceived less as a physical substance and more as a state of consciousness or realization that leads to liberation from suffering and cyclic existence, essentially a form of spiritual immortality. In Tibetan Buddhism, Amrita is associated with initiation rites where practitioners receive blessings from their teachers, symbolizing the transformative power of the teachings.

Amrita in Sikhism

In Sikhism, Amrita refers to the holy water used in the Amrit Sanchar ceremony (Sikh baptism). Prepared by stirring sugar into water with a double-edged sword while reciting five sacred verses, this Amrita is given to initiates, signifying their commitment to the path of truth, service, and devotion as outlined by the Sikh Gurus.

Amrita in Greek mythology

In Greek Mythology, Ambrosia holds a position of supreme significance. It is often considered as the divine sustenance of the Gods, a potent concoction that bestowed upon its consumers the gift of immortality. The term ‘Ambrosia’ is derived from the Greek words ‘a’ (meaning ‘not’) and ‘vrotos’ (meaning ‘mortal’), clearly indicating its association with eternal life.

According to Homeric tradition, this celestial nectar was transported to the Gods residing on Mount Olympus by doves. It’s believed to be the divine essence exhaled by the Earth itself, adding an extra layer of mysticism to its existence. Often intertwined with the concept of nectar or the ‘elixir of life,’ Ambrosia was a crucial element that added a dash of magic to the already enchanting tales of the Greek Gods. Although the Gods were inherently powerful and immortal, the presence of ambrosia and nectar in these myths added a certain allure and excitement to their narratives.

One particularly compelling account is found in Homer’s epic poems, where the Goddess Athena uses Ambrosia in a rather intriguing way. It is said that Athena sprinkled Ambrosia over Penelope while she slept. Upon waking, the effects of age had miraculously vanished from her skin, making her appear youthful and radiant. This transformation was so profound that her suitors were consumed with passion at her sight, showcasing the transformative power of this divine nectar.

Amrita in contemporary cinema

In the blockbuster movie Avatar 2, Amrita takes on a whole new meaning. It is portrayed as a neurocrine liquid of a yellowish hue produced by tulkuns, a creature from another world, in the glands located at the base of their brain. This substance is no ordinary fluid; it possesses extraordinary properties that can halt the aging process in humans entirely, providing them with a form of physical immortality.

The tulkans get mercilessly hunted. by humans. to extract Amrita which is portrayed as the most expensive commodity in 2170. This narrative surrounding Amrita illustrates the lengths to which humanity might go in its quest for immortality.

Amrita: A Symbol of Spiritual Aspiration

Across these diverse interpretations, Amrita stands as a potent symbol of spiritual aspiration. It represents the quest for immortality, not in the physical sense, but as a transcendence of the ego, ignorance, and the cycle of birth and death. The pursuit of Amrita is, in essence, the pursuit of enlightenment, liberation, or self-realization.

Whether it’s the epic churning of the cosmic ocean, the profound meditative practices of Buddhism, or the solemn rites of Sikhism, Amrita serves as a reminder of our inherent potential for spiritual growth and transformation. It invites us to embark on our unique journey towards immortality, guided by wisdom, compassion, and the enduring hope for liberation.

[lazyyogi]

I've been a fan of this blog for a good bit now, and I was wondering what your opinion of referring to yourself as a "Yogi" IRL in a western society? Personally speaking, I find the title slightly humorous and well meaning, but I also recognize that Westerners would understandably associate Yogis in an conceptual egotistical connotation, even though in more Eastern traditions it is commonplace to associate ones self as a spiritual being. I think the full name "lazyyogi" is a good balance of acknowledging spirituality but also not being rooted in ego, but I still wonder if this has ever crossed your mind? I try to be mindful of who I inform of my Yoga practice, because for some odd reason they will often think I'm trying to be "holy", which isn't 100% out of question but is also just straight projection most of the time haha

This is a good question so thank you for asking it.

When people ask me what religion I follow or if I am a buddhist or hindu, I always give the same response: I'm a meditator.

I find this to be the most appropriate answer for me because 99% of the time when someone asks such a question, they are just trying to label me for the sake of gaining a general understanding of me. So if we are talking broad strokes, the most suitable way to define me is in terms of my practice.

The way of the yogi is a path of practice and the direct experience arising therefrom. For the yogi, any religious or philosophical beliefs are always secondary to one's direct experience.

I rarely refer to myself IRL as a yogi.

My guru sometimes tells the story of when his guru initiated him as a monk. His guru said to him, "Do not claim yourself to be a monk but live your life such that others can call you a monk."

That's how I would like to approach such terms. I make no claims about myself other than that I practice meditation.

The other, more long-winded response about my path/religion would be that all religions and philosophies are attempts to describe the indescribable. My interest is not in confining myself to one religion or philosophy but in seeking and ingesting the wisdoms (dharma) wherever they may be found, regardless of their sources.

However, without the emphasis of direct experience born of spiritual practice, this can be mistaken to be too similar to an eclectic path in which beliefs have been cherry-picked to create a personal religious paradigm.

So I keep it simple and just say meditator :P

Much love!

LY

[thecalminside]

Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.

-Ajahn Chah

[crazycatsiren]

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.

[fulcrumredeemed]

Ahsoka Tano: Marvel verse Born: 1967, August 14th Childhood: -Between ages 0-14: The mutant daughter of the ambassador from India to the United States Pav-ti Tano was her mother, and her father Nak-il Tano of Ghanaian-Indian decent, was a Ghanaian Military General, and head of Upon finding out that Ahsoka's uncle, her father's brother, had been promoted to the head of Ghana's Weapon X program, Ahsoka's parents discussed how to best protect their daughter and decided that Ahsoka's mother should take her on a journey, knowing that the X-gene was in her genetics. They stopped at many temples of different beliefs, Hindu, Yogi, Buddhist, Tibetan Buddhist, and Taoist, to name a few, trying to help teach Ahsoka how to better control herself, just in case her X-gene would activate. Her uncle would eventually pursue Ahsoka and her mother, finding them in Shinto temple in Kyoto, Japan, while trying to learn the secrets of the ancient Onmyoji. Ahsoka's uncle, using a strike team of mutants from his program killing Ahsoka's father in front of her and her mother, but Ahsoka's mother helped her escape. They made it to Nepal, but they were pursued by the strike team who killed Ahsoka's mother when they caught up to the mother and daughter. This was all by the age of three, and this stress at such a young age caused Ahsoka's mutation to activate. A blast of emotional energy erupted from Ahsoka, causing the strike team to fly back, with force of an explosion, and become irrationally afraid, feeling Ahsoka's fear. A nearby passing monk saw the confrontation and took Ahsoka to the Kamar Taj, where she was trained to better control her psychic abilities. Over time white tendrils, with blue tiger-like markings, grew from her head, replacing her hair, giving Ahsoka the ability of echo location and being able to see people even within pitch black lighting, she learned to hone her psychic abilities and could sense those around her through telepathic and Psychic Empathic abilities.

mutuals may interact / reblog. -℘ɛŋŋɛɖ ცყ Naki Nɔki

[radical-revolution]

Dzongsar Jamyang Khyentse 🙏

KILLING ASSUMPTIONS

"A few years ago I saw a comic strip of some students approaching a yogi on a mountaintop. This yogi had a bottle of bourbon in front of him. With a look of surprise,

one student says, “Oh! The guru drinks bourbon too?” illustrating the assumption that gurus should set an example of virtue. Disciples are often surprised if a guru drinks alcohol, eats meat, or has girlfriends. But in the tantra, you cannot make assumptions. In fact, assumption is a weakness that tantric Buddhism will toy with and ultimately kill.

While some followers are put off by the Vajrayana’s incorporation of sexual imagery and wine, there are others who take the Vajrayana path because of these same things. Or because in their minds Vajrayana is less misogynistic than the other yanas. To them, the segregation of men and women in the Mahayana and Shravakayana traditions is a form of misogynistic fundamental religious extremism. You can’t really say one yana is wrong and another is right. But if you have strong feelings about how a guru should behave, you may not be fit for tantra. The reason Taylor loves Reggie can be the very reason Bon Bon despises Reggie. Likewise, all the personal qualities that attract you to a particular guru can very well be the qualities that turn others off.

Assumption is a mouse, and tantra is the cat.

When I told my Tibetan friend Wangchuk the story of watching His Holiness the Sixteenth Karmapa dipping tobacco and spitting the juice into carefully folded papers, I was full of praise because to me, the Karmapa was so elegant and majestic even when he did something so truck driver–like. His habit of popping this disgusting stuff into his mouth while sitting on the throne had such an impact on me, in a nice way. So many people feel nostalgic about his famous love of birds, but I was just as inspired by his snuff habit. It increased my devotion. But Wangchuk immediately denied that it ever happened. He insisted that the Karmapa would never use tobacco. When I finally convinced him, he implored me not to tell this story to anyone else. I had to say, “He’s not good enough for you now? You would prefer a Karmapa who doesn’t do snuff? And you want me to keep it a secret?” As if the Karmapa needs to be protected from a bad reputation.

It’s not just Wangchuk—we all want our leaders to be perfect.

When I recounted the same story about the Karmapa’s snuff habit to Kyabje Dilgo Khyentse Rinpoche, he advised me to collect that spit in the envelope the next chance I had and make a life-protecting amulet from this precious substance. Unfortunately, I never had another chance.

If you think collecting spit is disgusting, there are still countless Buddhist paths to choose from. You may be “happier” on a spiritual path that confirms your beliefs, values, ethics, and morality. But if your goal is of the highest sort—not limited to saving the world or dismantling your own ego, but to liberate all beings—you could be perfectly ripe for Vajrayana. Instead of being a conformist and settling on a secure and safe path, you should dare to follow a path designed to unsettle you,

a path that will destroy your comfort zone. And you should be persistent in that daring.

The compassionate tantric guru’s function is to deconstruct your assumptions, so expect the unexpected."

~ from The Guru Drinks Bourbon?

"Choosing a guru and deciding to follow him or her to enlightenment is as precarious, exciting, rewarding and destructive as falling in love and getting married. You know it’s risky, but that’s the part that cracks you open. This is your journey. You are choosing the tantric path so that the cracking happens. . . . Our pride and our ego should always be on edge, not knowing what will happen next.”