#tantra practitioner

[tantrichealer]

[meararochand]

There is an interesting similarity between Arwen's locket and the stone carving in the background. What did this locket mean to Arwen and Aragorn? In the film, they say this to each other: "You can't give me this!" "It is mine to give to whom I will, like my heart." Before all of this, Sauron stabs Galadriel above the heart. Is this all a coincidence? Not. This is a very strong parallel. And here's another one: After Arwen asks Aragorn if he remembers what he told her earlier. Aragorn replies: "You said you'd bind yourself to me." As others have said before me, Sauron bound Galadriel to himself with Morgoth's crown (and his own blood). And here comes the coiling serpent symbol that adorns Sauron's armor. Let's see what it means! In Egypt: Apep was an ancient Egyptian spirit of evil, darkness and destruction. It was a malevolent force that could never be definitively defeated. It was depicted as a coiled snake. India: Kundalini is a coiling snake, which is a symbol of the divine feminine energy. This female energy can lead to enlightenment if released in a tantric way. (One of the meanings of tantra is: chain. One of the characteristics of tantric yoga practitioners is the practice of tantric sex, in which the man comes to pleasure without consummation and they consume each other's body fluids, thus releasing each other's power). Christianity: The coiled snake is a symbol of Satan, the tempter. Black Snake: the color black symbolizes secrets, the invisible world, death and rebirth. The black snake often represents the depths and unseen forces. In some cultures, he appears as the angel of death.

In general terms, the snake is a powerful sexual, phallic symbol. It is also related to poison and poisoning.

In light of all this:

The dark love and marriage between Sauron (the dark angel, tempter, satan) and Galadriel (the being with the most feminine energy) was established. Sauron forcibly possessed Galadriel, who had already given her heart to him, Halbrand. Thus they united in the invisible world and became each other's, forever. And since Sauron is in fact indestructible, Galadriel will forever feel him within herself. Haladriel died and was reincarnated as Saurondriel.

[talonabraxas]

Tantra is the science of transforming ordinary lovers into soul mates. And that is the grandeur of Tantra. It can transform the whole earth; it can transform each couple into soul mates. -Rajneesh

Yab-Yum Talon Abraxas

Yab-Yum (Tibetan meaning "father-mother") is a common symbol in the Buddhist art of India, Bhutan, Nepal and Tibet representing the male deity in sexual union with his female consort. Often the male deity is sitting in lotus position while his consort is sitting in his lap.

The symbolism is associated with Anuttarayoga tantra and, while there are various interpretations of the symbolism in the twilight language, the male figure is usually linked to compassion (karuṇā) and skillful means (upāya-kauśalya), while the female partner to 'insight' (prajñā).

The symbolism of union and sexual polarity is a central teaching Tantric Buddhism, especially in Tibet. The union is realised by the practitioner as a mystical experience within one's own body.

Yab-yum is generally understood to represent the primordial (or mystical) union of wisdom and compassion. In Buddhism the masculine form is active, representing the compassion and skillful means (upaya) that have to be developed in order to reach enlightenment. The feminine form is passive and represents wisdom (prajna), which is also necessary to enlightenment. United, the figures symbolize the union necessary to overcome the veils of Maya, the false duality of object and subject.

Yab-yum may also be represented through the aniconic signification of yantra and mandala. In Tibetan Buddhism, the same ideas are to be found concerning the bell and the dorje, which, like the yab-yum, symbolize the dualism that must be exceeded. The sacred Tantric practice leads to rapid development of mind by using the experience of bliss, non-duality, andecstasy while in communion with one's consort.

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[coloursoflovelustlife]

THE PIONEER

or

THE DIVINE MASCULINE

[reworked; old version can be seen in the previous postings]

60x80 cm

[available]

Inspired by a tantra practitioner and therapist who is for me the perfect example for someone who is living his true purpose, being in his fully self-empowered state. A pure "divine masculine", but also with his fully developed "divine feminine" side. It is pure bliss to meet such a person.

[lazyyogi]

What Actually Transforms Us: Beliefs vs. Experience

A genuine transformation is like a bomb going off. The landscape is never the same afterwards. Or we may think of it as discerning the trick behind a magician’s illusion. Once known, it can’t be unseen. Similarly, transformation renders an enduring change that cannot be undone.

Rather than your beliefs, what matters is what you can experience. That is the pragmatic distinction between a practice path and the observation of a religion.

It is only the ego that weaves identities around religious or even spiritual beliefs.

Now, a spiritual practitioner may believe or trust that a set of teachings can be experientially verified through the technical application of their practices. But that practitioner must also understand that 1) having yet to experience it, the experience itself is nothing like whatever they might imagine, and 2) the belief is only there as a placeholder until the dawning of that experience.

A nice example of this would be the seemingly countless deities in buddhist tantra. These deities do not exist simply as an object for worship and prayer. In fact, they are not regarded as inherently existent outside of our own minds. The deities are utilized for spiritual practice, which is called deity yoga. For instance, one might practice with Avalokiteshvara in order to discover an experiential understanding of Compassion—an alchemical understanding that changes and opens one’s own heart.

To focus on venerating the beliefs rather than the experiencing result of its practice is like traveling by boat across the ocean to a distant land but then never leaving the boat.

If we are not being changed by the healing processes and awakenings of our path, then something is out of place. Either our understanding of the methods or the methods themselves are flawed.

All of this may sound a little dualistic and goal-oriented, and that’s because it is.

We may believe and therefore trust in the teaching that our nature is fundamentally divine, that our basic state is that of primordial radiance. But until that becomes our lived experience in every moment, there is still work to be done.

Beliefs may offer a temporary comfort, and a very fragile one and that. It is only our practice that yields sustainable freedom.

The question you must ask yourself is which of those two would you prefer.

[youremyheaven]

the yab yum (depicted above) represents the primordial union of compassion (male) and insight (female). the union of the two is necessary to attain enlightenment.

in tantra, it is also called the lotus pose and is a very popular tantric sex position that is alleged to produce heightened pleasure for both parties as it aligns all 7 chakras and creates increased awareness. tantric practitioners experience prolonged states of orgasm and this position is said to aid in it (along with other individual meditative practices)

[mahayanapilgrim]

Why Do So Many Men Hate Women, and Why Do So Many Women Hate Each Other?

A question from our Sangha: "Dear Lama la,

Why do so many men appear to hate women, and why do so many women seem to completely hate other women, especially those who seem conventionally successful?"

This is a complex and sensitive issue. To explore it deeply, we'll look at concepts from Jungian psychology and Buddhist teachings over the next several posts and comments section. You are invited to participate. Let's take a compassionate approach to these difficult questions.

In Jungian psychology, each person has an "anima" (inner feminine) and an "animus" (inner masculine). When these parts of us are ignored or suppressed, they can create harmful projections onto others.

For men, a wounded anima might lead to projecting negativity onto women, breeding resentment or idealization that turns into disappointment. For women, a disconnected animus can foster competition with other women instead of solidarity.

Understanding these inner dynamics can help us find balance and reduce conflict with others.

Jungian psychology also teaches about the "shadow" —the parts of ourselves we reject. Society often values masculine traits like assertiveness and downplays feminine ones like nurturing, pushing these qualities into our "shadow."

This repression can lead to hostility. Men who reject their inner feminine may project negativity onto women, while women pressured to conform to ideals might criticize those who don't fit in.

Healing involves embracing our shadow and reclaiming these neglected qualities.

Modern culture often reinforces rigid ideas of masculinity and femininity. Men are discouraged from exploring empathy or sensitivity, leading to discomfort around women who embody these traits. Women, meanwhile, are encouraged to see each other as rivals rather than allies.

This conditioning fuels competition, rivalry, and resentment. Moving beyond these stereotypes allows us to see each other more fully, respecting both masculine and feminine qualities.

Healing Through Buddhist Tantra

Buddhist Tantra encourages moving beyond rigid gender boundaries. In Tantra, wisdom (feminine) and compassion (masculine) are seen as interconnected, complementary aspects of wholeness.

Tantric practices teach us to integrate these qualities within ourselves, helping men and women cultivate both strength and empathy.

By seeing masculine and feminine as equally valuable, we reduce the need to project our expectations onto others.

In Buddhist Tantra, visualizations of deities in union, called yab-yum (father-mother), symbolize the unity of wisdom and compassion, masculine and feminine.

Meditating on these deities helps us internalize a balanced perspective, transforming how we relate to ourselves and others. We start to see others not as opposites but as partners in embodying wholeness.

Buddhist Tantra doesn't suppress emotions like anger, jealousy, or desire. Instead, it transforms them: anger into clarity, jealousy into appreciation. This approach allows us to face our emotions rather than projecting them onto others.

By learning to purify negative emotions, we build a deeper respect for both feminine and masculine qualities in ourselves and others.

Tantra celebrates powerful female figures like Tara and Vajrayogini, who embody wisdom, compassion, and transformation. Male practitioners connect with these deities, healing any negative views toward the feminine. Female practitioners connect with male deities to strengthen power and clarity.

This practice helps both genders integrate qualities traditionally seen as "other," leading to a more balanced self.

Tantra sees the body as a sacred vessel, not something to deny or degrade. This respect for the body encourages a deeper respect for both masculine and feminine forms in all their expressions.

By valuing the body and its energies, we heal distorted projections that lead to misogyny or self-criticism, allowing us to appreciate each other more tully.

Tantra includes daily practices to integrate these insights, guiding us to see all beings as embodying enlightened qualities. By viewing each interaction as sacred, we reduce judgment and embrace empathy.

This perspective fosters unity, helping men and women to see each other as reflections of wisdom and compassion. This mutual respect creates harmony within and around us.

In Buddhist Tantra, true healing lies in embodying both feminine and masculine energies within. By integrating these principles, we dissolve insecurities and move beyond rivalry or resentment.

This journey invites men and women alike to find wholeness within, fostering a compassionate world where divisions based on gender begin to dissolve.

May this be of benefit

[alephskoteinos]

Tantric synthesis

There's a heuristic coming along that feels close to something I've been wanting to find for a long time. It all comes down to hongaku (original enlightenment) on the one hand, and Tantric and theurgic non-dualism on the other hand, and from there I think I have a way of making some interesting connections possible.

When I read Hellenic Tantra during the last week or so I noticed that Gregory Shaw tries repeatedy to establish a connection between the concept of the theurgist and the jivanmukta at least on the grounds that both meant that the individual practitioner would become divinised while embodied and alive (though only fully joining the gods after death). Well, it turns out there's a Japanese Buddhist concept that's at least somewhat similar to the premise of the Tantric jivanmukta and Neoplatonist theurgy, or at least the way Shaw presents them. The Japanese term "sokushin jōbutsu" means to "become a Buddha in this body", and it seems to have originated in Shingon Buddhism.

"Sokushin jōbutsu" refers to the Shingon doctrine that buddha-nature could be realised in your own present lifetime, in your present body, in your present appearance (maybe now even). This idea is often attributed to Kukai, the founder of Shingon himself, who may have adapted it from Chinese esoteric Buddhism. Different versions of the concept were proposed by Saicho, another Shingon scholar, who accepted a partial realisation of buddhahood, and Annen, a Tendai scholar, who viewed it as the full attainment of buddahood in this life.

For Kukai this involved the practice of mudras, mantra recitation, mental concentration, and visualisations, which were supposed to lead to unification or mutual identity with the Buddha Mahavairocana. If this sounds like how Gregory Shaw talked about Tantra, well...

Maybe it's to do with the fact that Shingon has its roots in Tantric Buddhist traditions, or Kukai's own background in that tradition studying the tantras, or that at a certain point the Japanese concept of Mikkyo (esoteric Buddhism) generally denoted a kind of Tantric Buddhism. That Tantric Buddhism was also very obviously, to some extent, inspired by Hindu Tantra, with its inclusion of Hindu gods and often centrally centering the gods of Shaiva Hinduism. This seems to have been especially true for medieval Tendai given the role of deities like Mahakala and Kojin.

The doctrine of "sokushin jōbutsu" also seems to have involved collapsing any difference between physical and "ultimate" reality, the human body and the "dharma body", and positioning the body (and matter) itself as the site of realisation and a symbol of the entire universe. This form of nondualism probably did align with Tantric Hinduism to some extent. In fact, as Faure notes, Hindu Tantra itself developed from the Vedic tradition and inherited an originally Vedic conception of the human body as a microcosm of the universe.

It is on this basis that Tantra proposed the mutual identity of the human and the universe, and so Faure interprets Tantric Buddhism as having returned to the Vedic micro-macrocosmic vision. The Shingon doctrine of buddhahood involving Mahavairocana seems to match this vision. Faure also interprets this as a departure from earlier and more ascetic forms of Buddhism. In fact, he suggests that, in India, Tantric Buddhism assimilated the gods of Hinduism so successfully that it ended up losing distinctions from Hinduism, and folding back into Hinduism.

This obviously did not happen with Japanese or Chinese esoteric Buddhism. But, in Japan, Tantra can still be seen at the root of Mikkyo, and, as Nobumi Iyanaga observed, Shaiva Hindu deities played a special role in medieval esoteric Buddhism.

Both Tendai and Shingon are accepted as developments of Tantric Buddhism, in the sense that esoteric Buddhist derived from the larger Tantric tradition, and in that sense it seems the concept of hongaku seems was just part of Japanese Tantric Buddhism.

Although the formal concept of original/innate enlightenment did not originate (at least in these terms) in Tantric Hinduism, it seems to have definitely been part of the Tantric Buddhist milieu in Japan. And if you think about it, that makes sense given the logic of hongaku. Tendai hongaku establishes a collapse of the boundaries between ignorance or passion and enlightement or dharmarata, and therefore the distinction between the demons and the buddhas/gods, but it also logically connects to Mikkyo notions of matter as a symbol of the universe or the Buddha-mind. In that sense, it's hard to not connect hongaku to Tantric philosophy and its nondualist logic. And from there you can access the larger significance of the demon gods in Tantric terms. I'd even argue you have all you need for a kind of "Tantric synthesis".

And what's more, you can get to a sense of that kind of cosmic vision in the way Shaw describes theurgy or for that matter its goetic origins and correspondence as elaborated by Kent, and then there's extent to which can actually apply them to each other. After all, in pagan Neoplatonism, the body of the theurgist, while embodied and alive, is to be figured as a synthema for the divine or the creative activity of the Platonic Demiurge or Helios, and in a way you can kind of parallel that with what sokushin jōbutsu entails.

What comes next, of course, is the erotic significance. In Japan, Tantric esotericism that at least allegedly involved outright sexual rituals was called sadō mikkyō, which basically meant heterodox esoteric Buddhism, or "left-handed esotericism", as in the Left Hand Path. That the Left Hand Path should be directly defined by eroticism or sexual ritual is not surprising: it logically follows from the way the terminology was applied in Hinduism. But, in Japan, it also allowed some esoteric Buddhist schools to single out their rivals as heretics. It probably also dovetails nicely with efforts of some schools to define themselves as "pure" schools, focused only on Buddhahood, as opposed to "mixed" schools, allegedly only focused on worldly goals: a line functionally identical to Iamblichus' on theurgy versus goetia.

But this is an area where, real or imagined, the Left Hand Path points to the possibility of religious and magical eroticism as a vital if not fundamental element of the body as the site of spiritual realisation, which is critical to understand socially as a realm of freedom. The heuristic of "Tantric synthesis" here would function as a backdrop for the Left Hand Path as a pursuit of supra-cosmic individualism through an autonomous embrace of eroticism and mystical transgression, divinising the self by collapsing extant normative distinctions.

[tantrichealer]

For Tantric sex and Yoga practice follow me

[radical-revolution]

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

[talonabraxas]

“All know that the drop merges into the ocean, but few know that the ocean merges into the drop.” ― Kabir

Sushamna - Atmanism Talon Abraxas Nadis: The Energy Rivers of Human Body

A student of the great Indian poet Kabir once asked him, “Kabir, where is God?” His answer was simple: “He is the breath within the breath.

” To understand the profound implications of Kabir’s reply, we need to look beyond the physical components of breath—the oxygen, carbon dioxide, and other molecules that stream in and out with our every inhalation and exhalation. Beyond this breath—yet within it—is prana, the universal vital energy that is quite literally the stuff of life.

For those of us who practice yoga, the challenge is to harness this energy so it can fuel our physical, mental, and spiritual development. To do this, we need to look deeply into the mysteries of the mind and the subtle body.

Fortunately, the early practitioners of Tantra voyaged into this inner landscape, mapping the many ways energy circulates within us. Among their most important discoveries were the Nadis, the vast network of energy channels that makes each individual an integrated, conscious, and vital whole.

The Sanskrit word Nadi derives from the root Nad, which means “flow,” “motion,” or “vibration.” The word itself suggests the fundamental nature of a  Nadi: to flow like water, finding the path of least resistance and nourishing everything in its path. The Nadis are our energetic irrigation system; in essence, they keep us alive.

According to many Tantric texts, the human body contains 72,000 Nadis that channel prana to every cell. Some are wide and rushing; others are a mere trickle. When this system flows freely, we are vital and healthy; when it becomes weak or congested, we struggle with poor mental and physical health. The practices of hatha yoga are so effective because they strengthen the flow of prana in our bodies, invigorating the current so that it carries away obstructions that block the free flow of energy.

Because Nadis like the chakras (psychoenergetic power centers), prana, and other aspects of the subtle body—don’t show up under microscopes, medical science has relegated them to the realm of the merely metaphorical. But traditional yogis believe that the subtle body is real and that understanding it and working with it complement and counterbalance the emphasis on gross physical anatomy that predominates our current yoga culture. Night and Day

Three Nadis are of particular interest to yogis. The Sushumna (most gracious) Nadi is the body’s great river, running from the base of the spine to the crown of the head, passing through each of the seven chakras in its course.

It is the channel through which kundalini shakti (the latent serpent power) —and the higher spiritual consciousness it can fuel—rises up from its origin at the Muladhara (root) chakra to its true home at the Sahasrara (thousand-fold) chakra at the crown of the head. In subtle body terms, the Sushumna nadi is the path to enlightenment.

The ida (comfort) and Pingala (tawny) nadis spiral around the Sushumna nadi like the double helix of our DNA, crossing each other at every chakra. If you visualize the caduceus, the symbol of modern medicine, you’ll get a rough idea of the relationships among the ida, Pingala, and Sushumna nadis. Eventually, all three meet at the Ajna (command) chakra, midway between the eyebrows.

The Ida Nadi begins and ends on the left side of Sushumna. Ida is regarded as the lunar Nadi, cool and nurturing by nature, and is said to control all mental processes and the more feminine aspects of our personality. The color white is used to represent the subtle vibrational quality of Ida. Pingala, the solar Nadi, begins and ends to the right of Sushumna. It is warm and stimulating by nature, controls all vital somatic processes, and oversees the more masculine aspects of our personality. The vibrational quality of Pingala is represented by the color red.

The interaction between Ida and Pingala corresponds to the internal dance between intuition and rationality, consciousness and vital power, and the right and left brain hemispheres. In everyday life, one of these Nadis is always dominant. Although this dominance alternates throughout the day, one nadi tends to be ascendant more often and for longer periods than the other. This results in personality, behavior, and health issues that can be called Ida-like or Pingala-like.

Ida-like individuals have lunar, or nurturing, qualities but may lack the verve to sustain a strong yoga practice. They are full of potential, but unless they develop their Pingala side may never manifest that potential in either worldly affairs or spiritual development. Pingala-like individuals have solar qualities: type A personalities, lots of creativity, abundant vitality. But unless they develop their Ida side, they may lack the quietude, introspection, and receptivity necessary to yield to the grace of spiritual awakening.

[kal9bloodbones]

Maiden | FEMININE (Venus) 🌷 (Pink is Light Red)

Mother | DEVI-9NE FEMININE🌹 (Mars/Red)

Crone | DARK FEMININE🍷 (Dark Red)

#DivineFemininePath #LeftHandPath

🔻❤️‍🔥🩸🔱📿🏹👑🌹

Worshipping the Yoni🐉

No sentient being arrives on Earth except through the gate of the yoni, (which is the symbol of Bharani nakshatra, & ruled by the God of death and dharma, Yama). The average man then spends his life in pursuit of the "little deaths" (orgasms) of the sacrifice of his life-force back within it. The function of the Yoni is inherently vampiric, and this is described in detail in Hindu Tantra

👅 The Yoni has the power to cause men to discharge their most precious commodity, which is their Yang energy, for difficult to understand reasons based around pleasure. This relates to why it is Yama who takes away the soul of a person who is on the verge of death.

🔱 The Yoni grabs hold of the vital air in a man's heart (just as occurs during the time of his death) and causes him to ejaculate. This places him under the power of Kali (time) and Bhairavi (decay), and eventually he is drained of his bodily vigor altogether and thus death (yoni) pulls him into a womb and he is born again.

🔱 It is generally understood that the Dhuni or fire pit of the spiritual practitioner is a Yoni, and the ghee is analogous to semen which is offered into it. The lifeforce of men is offered into the yoni of women.

🔱 Women are the consumers of the sacrifice-- analogous to fire-- and men are the sacrifice consumed by the fire, and this is generally understood by those who are familiar with the spiritual aspect of sexuality. However we find that around and within the yoni dwell all forms of the Goddess— wrathful and gentle, creative and reductive.

👅👅👅👅👅👅👅👅👅👅👅

For the virile man, however, it is only his weaknesses that “dies” at the yoni gate with these Goddesses who shape and strengthen him, and when he enters the warmth inside, the fierce forms have become the juicy & nourishing Goddesses Mahalakshmi, Shodashi, and Bhuvaneshwari, who seek to take his sacred energy & multiply and amplify it into new forms.

They embody elements of the reward and fruit that follows the challenges he has overcome, and burning catabolism he has endured to annihilate his impurities.

Despite more light being shed on it recently, throughout time it has been common that the majority of men are overcome by women, and only few in society attain their adoration and true respect.

🔱 These contemplations regarding the yoni & yama let us understand that a man who can “conquer” the external woman and gain total control over his internal feminine counterpart (The anima) goes beyond death, through transcending time and decay, as these are illusions, just as women and Maya themselves are explained to be in scripture.

🔱Another term for the yoni is "bhaga", meaning wealth and prosperity, and the yoni in its outwardly vampiric and catabolic form, transforms later into the holder of sacred virile energy & giver of these blessings for the worthy.

Whenever one does penance, it is the cosmic force of the yoni that ensures that you get back what you give in a new and radiant form.

🔱 This is why there really is no in-between & the Goddess flickers into different manifestations as an automatic response to the man; a man is either an offering to the Goddess or an accomplished practitioner of Veer Sadhana.

🔱 He is virile and pleases women around him, or is naturally conquered & destroyed by them. To the worthy man, the abundant Goddesses ooze and flow with joy as he approaches the Yoni, and welcomes him in. To the unworthy, the testing Goddesses tighten and restrict and scorn him as he approaches.

🔱🔴🩸🪭👅

The Shakti power of Bharani nakshatra is to remove impurity, and essentially only those who are impure are subject to the yoni's negative influence.

The most pure-minded men are often exclusively devoted to worshiping the Yoni, and this is described in detail in the Yoni tantra itself. Yama is the God of Dharma, which is the cosmic order, and in truth any and all fruits from a spiritual discipline are dispensed by him. The Law of Dharma is that the energy we expend in worship, we receive back from what we worship.

This is one reason why the Yoni Tantra states that: "All worship is pointless without worship of the Yoni... What use are meditations, reciting mantras, giving gifts or Kaula nectars? O Durga, without yoni worship, all are fruitless."

~ Claire Nakti

[frithwontdie]

Made some of my own. For the jars like the picture above 👆. Ingredients

1/2 cup of virgin organic coconut oil.

4 teaspoons of Baking Soda

2 teaspoons of Redmond Real Salt. Best quality sea Salt. Pink Himalayan sea Salt is the second best alternative.

Sources:

Dangers of fluoride: