About

Universalist Indigenous Open Hearted

Vulnerable  indigenous lifetime devotee of yoga, shakti, and alchemy

Feel free to comment. All comments, however, are subject to approval, unless you have already been approved previously. Expect 24 hours before approval is decided. Any and all comments are subject to erasure. All compounded or constructed things are temporal and changing.

Consider http://www.rainbowbody.net or rainbowbody.com for furthers.

3 Comments Add your own

  • 1. machig dronme  |  January 14, 2016 at 9:47 am

    Dearest Shakti Das, your article posted on LEVEKUNST was so refreshing to read as so many practitioners struggle with difficult meditational experiences and often in not knowing what else to do may even stop practicing all together or just abide in pain in confusion until someone can shed a bit of light on what is taking place. One question that arose as I read it is if you consider other aspects of what may be arising, not just that difficulties may be due to a simple blockage of holding to an old skin, but factors such as astrology, family karma or vows ripening that may include taking on the suffering of others, or the karma to be an example of a practitioner going through particular difficulties and so forth? I wonder if this magical web of arising can be contextually far more complex than just a reflection of personal progress though not separate from it.

    Reply
    • 2. prayerdance  |  December 8, 2016 at 2:36 pm

      Dear Machig, my apologies for not responding sooner. Consider that phenomena appear to be complex only when we attempt clarification through the use of the human intellect. Here the tool or vehicle of knowing (jnana) as in clear vision (vidya) presents phenomena from a wider and spotless translucent lens, where a profound simplicity is recognized.

      Consider, that the arising of the kundalini is the emanation in the bodymind of a non-dual transcognitive (nisprapanca and acintya –Skt.) unity free from the two extremes. Being free from metal elaborations, uncontrived, unconditioned, and natural it animates our human existence in context of the boundless whole when brought into balance through the practice of tummo. Entertain the possibility that this practice can be free from force. It can be subtle and gently warming and healing when allowed. One may focus on any internal center/circuit and/or the complete bodymind circuit that activates the light body harmonizing the three bodies as one (svabhavikakaya). Gradually, in daily practice, which we can titrate through calming (cooling) or stimulating (warming) practices the true nature of nature (Shakti/Siva or Samantabhadri/Samantabhadra) of phenomena is also disclosed. That is, form (rupa) is not separate from endless space (sunyata) and within that endless space form (rupa) appears inseparably. Thus the inner discloses the outer, and the outer simultaneously reflects the inner in a self-beauteous profound mutual synchronicity.

      Too many words can also be a difficulty, as we know the experience is beyond the power of verbal description. In short, we must be willing to surrender to the experience, to trust it, and let the fears, doubts, attachments, and thoughts dissolve. If events appear to be too disruptive to our current life style or identification patterns then lower the intensity (cooling it) of your practice and integrate. After integration, then intensify the practice as directed inwardly. Signs of success are that the practice becomes easier, simpler, effortless, and spontaneous; albeit, it requires concentrated intent and focus at first unless you have extraordinary good past karma.

      Consider that ALL difficulties are due to holding onto past skin. Tummo/kundalini purifies the and opens the rusted channels composed of karmic knots including all limitations; yet, one still manifests in this precious human birth united in compassion and prajna. We are not limited by the grief or joy of others, albeit that is included as well.

      I agree that we practice Dharma to liberate our ability to liberate others. This wisdom/ability needs to be accentuated. May it be so!
      Sarva Mangalam

      Reply
  • 3. prayerdance  |  January 14, 2016 at 6:07 pm

    Dear Machig,

    Agreed, in the sense that practices utilizing the body, postures, prana, bindu, channels, and energy body are not an exclusive path. However, all obscurations (marigpa/avidya) of awareness can be accessed through the above practices. If we take, the “skin” as our obscurations/blockages of the pain-body (samsaric body), as our form body (rupakaya) and integrate that with the Dharmakaya non-exclusively then form rupa) and emptiness (sunyata) form a synergistic practice. The “skin” is our karmic/conditioned body (mental formations) which discloses the ever-present primordial teacher – the integration of form/void in Mahayana, pratityasamutpada and nirvana here in this body (interdependence disclosing emptiness), in tantra as emptiness and bliss or emptiness and clarity. That is the integrative possibility of the three bodies (svabhavikakaya).

    In short, everything (karma, planetary bodies, the conditioned world, the multiverse, etc. all shows up as energy. In this interdependent holoverse, nothing is entirely personal or separate, yes. So it depends on how wide our spectrum of awareness is allowed to become. Rather than to say “complex” (albeit complex to the intellect and conceptual mind); it is rather beyond subtle, intricate, fresh, natural, and alive once we become familiar with the non-dual state and learn to abide there increasingly.

    There are many paths to the end, yet, the end is always in the path.

    Eventual this non-dual wisdom empowers us to act compassionately and expediently in order to express our co-creative partnership.

    I am not sure if I understood your excellent question fully, or answered it fully? Let know,

    Sarva mangalam

    Reply

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