The Crown Chakra Heart Chakra Channel

I’ll talk about a thought from which I built as a part of a raja yoga meditation. I’ll make the comment that this form was augmented in its construction using several mantras, OM AH HUM and OM MANE PADME HUM {the Jewel in the Centre of the Lotus}. It might seem strange, but I am able to chant and visualize simultaneously.

——————————–

Sit comfortably, breathe easy and close your eyes.

To begin with visualize a closed golden lotus bud, free in space around six inches in front of your Anja centre. Build this form with care, the lotus is situated on an auric pin, made of gold. Neither the lotus nor the pin has the lustre of physical plane gold it is slightly more yellow and imbued with an almost pastel gentle radiance.

Hold the lotus in space and slowly rotate it, “drink it in” with your inner eye. Behold, is a good phrase for this.

Now strike a rotating sea of blue electric fire such that it forms a complete, vivacious and radiant ring around the auric pin. The bud of the lotus floats gently on this blue electric sea.

{Think the rings on a gas cooker, ignited and without the kitchen lights on as a seed image for building this blue electric fire}.

Stabilize the image.

Now allow the lotus bud to rise slightly such that one has room to open the petals.

Om Mane Padme Hum

Begin to open the golden bud such that there are three petals open, do this slowly and with anticipation much like a time lapse photograph. Open the petals such that they are just above the blue electric sea but not immersed or wet by it.

Om Mane Padme Hum

Begin to open the next set of three petals in a similar manner to above. Noting that they fall between the first set of petals.

Om Mane Padme Hum

Repeat for the next set of petals.

Behold resplendent the Jewel in the Centre of the Lotus.

Visualize a multi-facetted diamond of brilliant clarity and a feeling of white sparkle.

{Note I said feeling not image here.}

Start to rotate the diamond around its axes very slowly. Enjoy the flashes of sparkle as it rotates.

Allow the diamond to rise slightly so that it is above the layers of petals and positioned on the auric pin.

Strike the blue electric fire so that it forms an additional circulating sea sat on top of the golden petals and upon which the diamond rotates.

Stabilize the image and increase slightly the speed of rotation. Let the image imprint slightly via the Anja centre. You may start to become sensationally aware of the Anja centre.

Now via the Anja centre allow your consciousness to rise up above the rotating diamond and “you” are now looking down on the top face of the diamond.

Slow the diamond down to a stop.

Check that the blue electric fire is still circulating on the lotus petals and underneath them. Bring your consciousness back to above the diamond.

You are now ready to circulate an electric fire on the top of the diamond. “Call” or “invoke” that fire from above.

{It may take many goes at building this form until it works.}

When the first hint of Monadic flame arrives circulate it with care.

{The colour you generate will inform you.}

You only need a very small circulation something like one tenth of the radius of the diamond.  Allow this circulation to stabilize, noting that although it is more energetic it is much less substantial.

Place your consciousness in the exact central axes of the diamond above the circulating fire.

Then will your consciousness upwards. You will hit what feels like a manhole cover and the fontanelle may start to tingle.

You are just below the crown chakra; you haven’t entered it yet. You may note that it is somewhat offset from Ajna but directly above heart.

Do not try to enter it unless you have constructed the buddhic and atmic sheaths.

This channel above the heart and below the crown will, in time, be the exit passage at time of passing.

Now in order to return to the physical plane you must retrace your steps.

Slowly lower your consciousness so that you are just above the circulating monadic flame. Pause.

Start to slow the flame down and gradually allow it to dim.

Start to rotate the diamond.

With your Anja centre take your consciousness so that it has a side on view of the diamond.

Pause there and do the equivalent of what divers do, allow time to equilibrate.

Start to slow the diamond. Then allow the blue electric fire to stop circulating and let it dim.

Allow the diamond to rest back on to its petals.

Then with your mind’s eye wrap the diamond in the petals as if it were a most precious gift for a Maharajah.

Allow the blue electric fire to slow and dim.

Now all you have left is that closed golden lotus bud in the “space” in front of your Ajna.

Bring you mind back inside your body allowing the image to fade.

Now feel the sensation of your body, your hands your seat and hear the sounds of the room.

Clap your hands three times.

Open your eyes, you are back on planet earth…

Terma – gter ma – Hidden Treasure

I have been thinking a lot about Guru Rinpoche today, I have received an empowerment from Akong Rinpoche along this line.

This excerpted from Wiki…

Terma (Tibetan: གཏེར་མ་, Wylie: gter ma; “hidden treasure”) are various forms of hidden teachings that are key to Vajrayana and Tibetan Buddhist and Bon spiritual traditions. In the Vajrayana Nyingma school tradition, two lineages occur: an oral Kama lineage and a revealed Terma lineage. The Terma teachings were originally esoterically hidden by Vajrayana masters Padmasambhava and Yeshe Tsogyal (consorts) during the 8th century, for future discovery at auspicious times by treasure revealers, who are known as tertöns. As such, terma represent a tradition of continuous revelation in Vajrayana and Tibetan Buddhism. Termas are a part of tantric literature.

Terma tradition:

Tradition holds that terma may be a physical object such as a text or ritual implement that is buried in the ground (or earth), hidden in a rock or crystal, secreted in a herb, or a tree, hidden in a lake (or water), or hidden in the sky (space). Though a literal understanding of terma is “hidden treasure”, and sometimes refers to objects that are hidden away, the teachings associated should be understood as being ‘concealed within the mind of the guru’, that is, the true place of concealment is in the tertön’s nature or essence of mind. If the concealed or encoded teaching or object is a text, it is often written in dakini script, a non-human type of code or writing that only a tertön can decipher.

Fremantle (2001: p. 19) states:

    …termas are not always made public right away. The conditions may not be right; people may not yet be ready for them; and further instructions may need to be revealed to clarify their meaning. Often, the tertön himself has to practice them for many years.

In this way, one may see the tradition of terma and tertön as analogous to that of inspiration and providing a legitimate cultural forum to ensure continuation of tantric tradition, and ensuring Tibetan Buddhism’s and Bön’s continued relevancy in an evolving world.

The terma tradition is particularly prevalent in, and significant to, the Nyingma lineage. Two of the most famous tertön in the 20th century, Jigdral Yeshe Dorje (2nd Dudjom Rinpoche) and Dilgo Khyentse, were Nyingmapa. Tertön are also prevalent in Bön traditions and a few tertön have been Kagyupa.

Padmasambhava and Yeshe Tsogyal and principal students secreted away and hid religious texts, ritual objects and relics etc., to be discovered when conditions were ripe for the revelation of their contents. The hidden teachings also secured and protected Buddhism during the time of persecution under Langdarma. Some of these terma have been rediscovered and special terma lineages established throughout Tibet as a result. Out of this activity developed, especially within the Nyingma tradition, two ways of dharma transmission: the so-called “long oral transmission” from teacher to student in unbroken disciplic lineages, and the “short transmission” of terma. The foremost revealers of these terma were the Five Terton Kings and the Eight Lingpas. In the 19th century, some of the most famous were the Khenkong Choksum referring to Jamyang Khyentse Wangpo, Jamgon Kongtrul and Orgyen Chokgyur Lingpa.

Terma have been relayed by nāga and the dakini – of the underworld and the heavens, respectively – and have also been hidden by teachers such as the great translator Longchenpa. Sometimes terma are discovered by a master and reconcealed for a later tertön to find.

Antecedents and analogies in other traditions:

The central Mahayana figure Nagarjuna rediscovered the last part of the “Prajnaparamita Sutra in one hundred thousand verses” in the realm of nāga, where it had been kept since the time of Gautama Buddha.

The terma tradition of rediscovering hidden teaching is not unique to Tibet. It has antecedents in India and cultural resonances in Hindu Vaishnavism as well. The Vaishnava saint Chaitanya Mahaprabhu is said to have rediscovered a fragment of the Brahma Samhita in a trance state of devotional ecstasy.

There is another occasion involving Chaitanya, who deposited his divine love (prema) for great saint Narottama Dasa in the Padma River in Bangladesh. When Narottama Dasa turned twelve years of age, he collected this treasure after a revelation in a dream.

In the Western world a similar tradition is held in Mormonism. Underwood notes, “[Joseph] Smith looks like an American terton-seer translating ancient [terma] texts written in cryptic Reformed Egyptian,” like the dakini script, “by the great prophets of the past, Mormon and Moroni.” Similar to Padmasambhava, the purpose cited by these prophets for hiding the texts for a future time was in “keeping the faith on track by making clear the fundamental ‘plain and precious’ principles of the tradition.” And as mind-terma are “not physically discovered but are revealed through the mind of the terton,” Joseph Smith’s revelations of the prophecies of Enoch and the parchment of John did not have any direct physical source but were revealed through Smith’s mind. Skousen contrasts Smith’s work with the terma tradition, particularly the Book of Mormon, in claiming that Smith did not rely on “mindstream transmission,” but was translating from a text written on gold plates. However, witnesses note that Smith didn’t use what was allegedly the gold plates during the translation, but translated by scrying with a seer stone in a hat, dictating the text as he saw it appear in his mind in a trance-like state of consciousness, suggesting a mystical translation with the text coming from Smith’s mind.

Types of terma

Fremantle (2001: p. 17) affirms that according to tradition:

Termas are of two main kinds: earth treasures and intention, or mind, treasures. A teaching concealed as an intention treasure appears directly within the mind of the tertön in the form of sounds or letters to fulfill the enlightened intention of Padmakara. Earth treasures include not only texts, but also sacred images, ritual instruments, and medicinal substances, and are found in many places: temples, monuments, statues, mountains, rocks, trees, lakes, and even the sky. In the case of texts, they are not, as one might imagine, ordinary books that can be read straightaway. Occasionally, full-length texts are found, but they are usually fragmentary, sometimes consisting of only a word or two, and they are encoded in symbolic script, which may change mysteriously and often disappears completely once it has been transcribed. They are simply the material supports that act as a trigger to help the tertön reach the subtle level of mind where the teaching has really been concealed. It is the tertön who actually composes and writes down the resulting text, and so may be considered its author.

The earth-terma are physical objects — which may be either an actual text, or physical objects that trigger a recollection of the teaching. The mind-terma are constituted by space and are placed via guru-transmission, or realizations achieved in meditation which connect the practitioner directly with the essential content of the teaching in one simultaneous experience. Once this has occurred, the tertön holds the complete teaching in mind and is required by convention to transcribe the terma twice from memory (if of textual nature) in one uninterrupted session. The transcriptions are then compared, and if no discrepancy or inconsistency is evident the terma is sealed as authentic. The tertön is required to realise the essence of the terma prior to formal transmission.

In one sense, all terma may be considered mind-termas, since the teaching associated is always inserted in the essence of the mind of the practitioner; in other words the terma is always a direct transmission from the essence of the mind of the guru towards the essence of the mind of the tertön. The terma may also be held in the mind of the tertön and realised in a future incarnation at a beneficent time. A vision of a syllable or symbol may leaven the realisation of the latent terma in the mind of the tertön. The process of hiding in the mind implies that the practitioner is to gain realisation in that life. At the time of terma concealment, a prophecy is generally made concerning the circumstances in which the teaching will be re-accessed. Especially in the case of an earth-terma, this usually includes a description of locality, and may specify certain ritual tools or objects which are required to be present, and the identities of any assistants and consorts who are required to accompany or assist the tertön.

Though somewhat contentious, the kind of revealed teaching embodied in the terma system is based in solid Mahayana Buddhist traditions. The example of Nagarjuna is often cited; the Prajnaparamita teachings are traditionally said to have been conferred on Nagarjuna by the King of the nāgas, who had been guarding them at the bottom of a lake. Similarly, the Six Treatises of Asanga are considered to have been conferred on him by the Buddha Maitreya, whom he visited in Tushita heaven during a vision.

“Pure visions” are pure teachings received from the vision of deities. These are not necessarily terma, because they do not require mindstream transmission from a guru to the practitioner experiencing the pure vision. The esoteric teachings resulting from pure vision are based on the tantras and are sometimes considered as terma due to their merit.

Possibilities Quotes

The future belongs to those who see possibilities before they become obvious.

John Sculley

My favourite words are possibilities, opportunities and curiosity. I think if you are curious, you create opportunities, and then if you open the doors, you create possibilities.

Mario Testino

The past, like the future, is indefinite and exists only as a spectrum of possibilities.

Stephen Hawking

We must dare to think ‘unthinkable’ thoughts. We must learn to explore all the options and possibilities that confront us in a complex and rapidly changing world.

J.William Fulbright

The possibilities are numerous once we decide to act and not react.

George Bernard Shaw

That is the exploration that awaits you! Not mapping stars and studying nebula but charting the unknown possibilities of existence.

Leonard Nimoy

We have more possibilities available in each moment than we realize.

Thich Nhat Hanh

When you have no fear, the possibilities are endless.

Jeffree Star

To raise new questions, new possibilities, to regard old problems from a new angle, requires creative imagination and marks real advance in science.

Albert Einstein

The only limits to the possibilities in your life tomorrow are the buts you use today.

Les Brown

A child is a beam of sunlight from the Infinite and Eternal, with possibilities of virtue and vice- but as yet unstained.

Lyman Abbott

If we can see past preconceived limitations, then the possibilities are endless.

Amy Purdy

It isn’t necessary to imagine the world ending in fire or ice. There are two other possibilities: one is paperwork, and the other is nostalgia.

Frank Zappa

Problems are the outward signs of unused inner possibilities.

Rollo May

Child prodigy is a curse because you’ve got all those terrible possibilities.

Itzhak Perlman

Hope is the magic carpet that transports us from the present moment into the realm of infinite possibilities.

H.Jackson Brown, Jr.

Remember always that the composer’s pen is still mightier than the bow of the violinist; in you lie all the possibilities of the creation of beauty.

John Philip Sousa

We all have possibilities we don’t know about. We can do things we don’t even dream we can do.

Dale Carnegie

I want to be constantly in awe of the possibilities of the universe.

Kameron Hurley

Mosi-oa-tunya

the smoke that thunders

is all that stands between.

I see you son of seer

who hunts ever gold

 

I fear not any collars

of which you once spoke

unto me

so very, resentfully

 

leave trace in my den

and Seitch Jacurutu

will hear matters

of the desert

 

in my Honour as fremen

will I give freely

unto you,

both chapter and verse

 

no need of artifice

when simplicity might

yet work

its easy magic

 

may Shai-Halud

cleanse the paths.

It falls on me to give,

oh, most cautious one

 

you must provide

secure means

and then the Mentat downloads

Insh’ Allah

 

ever the shadows

is instinct of old

ever the light

I am much more, bold

 

the morning star

and the setting sun

must soon

full circle come

 

foe am I not

ne’er have I been

fate has its quirks

sure, as can be seen

 

the smoke that thunders

is all that stands between.

I see you son of seer

who hunts ever gold

Destiny Swims

Ahh, but the dice cannot read their own spots.

Bijaz the Dwarf {Frank Herbert}

———————————————————

What ligatures of destiny,

And tendons of fate

Pull me yet, this day?

 

What autobahns of future,

And roads so present

Lead direct, into nowhere?

 

Which vast oceans of time,

And foreign seas of seconds

Still tumble sandy down?

 

Where do cosmic spaces

And claustrophobic cupboards

Meet at the crossroads?

 

Which rennet remnants

And milky memories

Make mouse-hole cheeses?

 

What deaf blind days

And myopic Mondays

Make weak the weeks ahead?

 

Which magnum chilled on ice

And bucketed at table

Will uncork a purpose?

 

Will the spiral dog teeth

And tousled fly swats

Ever end this cycle tale?

 

Which shepherd warning sun

And blood red dawn

Will open portal wide?

 

What rabbit-run cave of fern

And delicate deer path

Click the shutter up?

 

Which limpid forest pool,

And sublime mirror calm

Suck me, vortex in?

 

What saucy void of starts

And magnetic mass

Draw me salmon home?

 

Which dulcet voice demanding

And whispering my ear

Will conch call me on?

 

What un-inked fanfares

And clefts of Soul

Will treble again my strokes?

 

 

What ligatures of destiny,

And tendons of fate

Pull me yet, this day?

Woven

Every word they said

Each thing done

Have been the engineers

The architects

 

The geysers of emotion

Washed my skin

Sometimes in acid anger

And betrayal

 

Soft balms of love

And support

Rare at this stake

No blues here!

 

For every trace

On the trellis of life

Has me woven

Into tapestry

 

Each eggshell shard

Of knowledge stored

With the winter squirrels

Under the oak

 

At the point before mind

The nascent world

Is yet to become

And so still, it’s here

 

Each soft caress of fate

Has sculpted my clay

And fired me

In the ovens

 

Eyes without glaze

Look cosmos past

The aching mundane

To Sirius and beyond

 

And were it not

For each hand

Each finger

I would not be where

 

At this place

In this time

Now the eternal

The fleeting second of forever

Sanctus

He was wounded by our transgressions and crushed for our inequities; by His wounds were we healed.

——————————–

Those that live by the sword

Die by the sword

 

In these hands I hold

The dove

Of human kind-ness

 

I kiss her

Behind the ear

And whisper

Sweet nothing

In her ear

 

Now bearing the infinite

I set her free

 

To seek

 And

 …….. to find

 

In the whip and the nail

Of my Passion

And the silence

That would not

To speak

 

For to sully

The silence

With the earth bound

Sound

 

Of words

 Touches not

 

And they know not

What they do

 

For the spoke

Of it

Unwinds

 

And to Caesar

Must I go….

 

For the hands

Of it are washed

 

Yet the clean

Is yet to seen

 

Sanctus

 Sanctus

 Dominus

 

Into your hands

I commend my spirit

 

And so with it

As you will

 

For your will

And NOT

Mine

Be done

This day

 

THAT which

Comes from

Above

Now

 

Now be done

 And I will

 I will

 Bring

 The sword

 

Of MY truth

To bear

 

For my arm

Is rested

 And

 Now ready

 

In the darkest

Tomb

I have wandered

 

And now found

 It

 It

 Begins