The Mahasiddhas of Buddhism have led very different and controversial lives in times both ancient and modern. They often exhibit what has come to...
The Mahasiddhas of ancient India and Tibet have fascinated many throughout the ages with their unusual lifestyles and seemingly absolute freedom. The very things of this world that are usually renounced by ascetics, the things that are the fetters binding the spirit to matter and nature like meat, alcohol and sex, are employed as the very means to Enlightenment and not renounced in the Higher Tantras. Usually, they are the anti-thesis of the disciplined ascetic path. Thus, the stories of those who embodied and cultivated the “siddhi of perfection” with their realisations, psychic abilities and spiritual powers are truly fascinating and intriguing.
These Mahasiddhas led very different and controversial lives, whether they lived in a totally different lifetime from ours or even if they are still living today. One merely has to skim over their biographies to recognise this. Oft times, they exhibit what has come to be commonly known as “crazy wisdom”, which is wisdom so unconventional that it borders on the edge of madness.
As we delve further into their documented lives, we will see that they had their fair share of hardships, often because their behaviour was so bizarre. Yet in hindsight, they had the strength and tenacity to come out the other end all the stronger for it, often imparting deep lessons in applied Buddhism to the people around them in the process.
So, does the result justify the means?
Mahasiddhas and Their Appeal
One of the best embodiments of crazy wisdom is the Mahasiddha Virupa who was born into a royal family of East India. He had a vision of Nairatmya, the female consort of the Tantric Buddha Hevajra, after he began feeling despondent about the progress of his spiritual practice.
Following this incident, beautiful women would be seen entering his room in Nalanda Monastery whenever he performed the Tantric ritual of tsog. In reality they were dakinis or female celestial beings coming to partake of his offerings but his fellow monks did not believe him and thought he was consorting with women.
Thus, Virupa was evicted from the monastery and his behaviour became increasingly eccentric and controversial. Taking on the name of Virupa, meaning the ugly one, and roamed the countryside performing miracles to subdue people’s minds. The most famous of his miracles was when he stopped the midday sun in the sky for almost three days, because he couldn’t pay for drinks at a tavern. In the end, the entire kingdom embraced Buddhism and entered the Buddhist path.
Mahasiddha Saraha with dakini
Mahasiddha Saraha, a young Brahmin scholar of the 2nd Century, studied for a time at the great Nalanda and Vikramashila monastic universities before being expelled for the consumption of alcohol. However, his reputation remained untarnished as he exhibited various supernatural powers in his defence.
He also defiled his caste status by living openly with a low caste woman who was an arrow-maker, also said to be a dakini. After this meeting, his meditative practices changed and with her counsel, he eventually attained the highest siddhis and the supreme realisation of Mahamudra.
Today, Mahasiddha Saraha is considered one of the greatest poets and scholars of the Buddhist Tantric tradition.
Guru Rinpoche with consort Yeshe Tsogyal
Padmasambhava the Lotus Born, also known as Guru Rinpoche, was the exalted master of the 8th Century who tamed Tibet and paved the way for Shantarakshita to spread the Dharma in the Land of Snows. He took on five principle consorts. One of them was the royal princess Mandarava, with whom he practiced secret tantric consort rituals and the sadhana of longevity in Maratika Cave, Nepal. The Buddha of Infinite Life, Amitayus, appeared to them a vision and they achieved what is called the pöwa rainbow body.
Another of his consorts, Yeshe Tsogyal, became his ardent disciple and, together with Mandarava, hid his termas after his passing for later discovery. Termas are hidden teachings intended to be discovered later during troubled times as a source of renewed wisdom and blessings. Little is known though of Padmasambhava’s other consorts, Belwong Kalasiddhi of northwest India, Belmo Sakya Devi of Nepal and Tashi Kyedren (Mangala) of Bhutan.
Mahasiddha Ghantapa with consort
Mahasiddha Ghantapa was a highly realised and celibate yogin during the time of 9th Century king, Devapala in eastern India. He refused to honour the king, so Devapala sought to humiliate him by sending a courtesan’s daughter to seduce him and bring about his downfall. Over a period of time, Ghantapa took the girl, who first came in the guise of a servant, as his consort and their union produced a son. Upon learning of this, King Devapala confronted him with delight.
Enraged, the Mahasiddha Ghantapa threw his son and the bottle of alcohol he was carrying to the ground. They transformed into a vajra and bell and a flood began to arise at the point of impact. Holding the vajra and bell, Ghantapa then flew into the sky with his consort, and they transformed into the aspect of Heruka Chakrasamvara and Vajravarahi.
Humbled, the king developed great faith in Ghantapa and requested for his forgiveness. In response, Mahasiddha Ghantapa gave this profound message:
“Do not cultivate virtue and renounce vice. Rather, learn to accept all things as they arise. Penetrate the essence of each experience until you have achieved the one taste.”
Mahasiddha Naropa was an 11th Century Kashmiri prince who tolerated many years of married life before coming to an agreement with his wife to separate and continue their spiritual paths separately. He renounced his throne to become a monk at the prestigious Nalanda Monastery of India.
An accomplished scholar, a chance meeting with an old woman made him realise his lack of realisations. Following her advice, Naropa left Nalanda and became a wandering yogin in search of his teacher, a wild-eyed, half-mad ascetic called Tilopa in whom Naropa had developed great faith upon hearing his name.
Tilopa lived in a series of remote cremation grounds in the company of women of questionable virtue. Upon finally finding his teacher, Naropa had to endure tremendous hardship known as the 12 major and 12 minor trials of Naropa before receiving the full set of teachings including an initiation into the Tantric practice of Vajravarahi.
The most well-known of these trials is the tale of how Naropa had to beg for helping after helping of curry to satisfy his Guru’s hunger and ended up stealing the whole pot. He is best remembered for his faith and devotion to his Guru that enabled him to attain Enlightenment in one lifetime.
Closer to Home
In more recent times, some attained practitioners have taken the same route of consort practice. They may have done so from clairvoyance, a desire to benefit others through their attainments, or upon the advice of another attained being, as in the case of the 1st Serkong Dorje Chang.
H.E. the 1st Serkong Dorje Chang
The 1st Serkong Dorje Chang was a prominent Tibetan Buddhist lama of Gaden Jangtse Monastery at the turn of the century. When he was studying in Gyume Tantric College, he would see ladies or dakinis swimming in his monk bowl during pujas. He reported this and other incredible signs to H.H. the 13th Dalai Lama, who advised him to give his robes back and take on a consort. This was very unusual as monks of the Gelugpa tradition are discouraged from engaging in consort practice and Serkong Dorje Chang is the only Gelugpa lama that the Dalai Lama has advised to give his robes back.
Serkong Dorje Chang complied with the Dalai Lama’s advice. Shortly after, a mysterious lady was seen entering his meditational cave. Their union produced a son who was later recognised as H.E. Serkong Tsenshab Rinpoche. Shortly after, the lady disappeared without a trace. Serkong Tsenshab Rinpoche went on to become the personal debate partner of H.H. the 14th Dalai Lama and was renowned for being very knowledgeable and wise. Now a layperson, Serkong Dorje Chang continued to give teachings in Gaden Jangtse Monastery all the while carrying his son.
H.H. the 15th Gyalwa Karmapa
His Holiness the 15th Karmapa Khakyab Dorje was born amidst auspicious signs. He had one of the 32 marks of an enlightened being (a circle of hair between his eyebrows) and spoke the mantra of Chenrezig at birth.
He studied under numerous great masters and eventually received the entire transmission of the Kagyu teachings from Jamgon Kongtrul Lodro Thaye. He taught widely and gave empowerments throughout Tibet and preserved many rare texts by having them reprinted.
Karmapa Khakyab Dorje is the first Karmapa to have married and fathered three sons. Two of his offspring were recognised as reincarnated masters, namely the 2nd Jamgon Kongtrul Palden Khyentse Öser and the 12th Shamarpa Jamyang Rinpoche.
H.H the 10th Panchen Lama with his consort, Li Jie and daughter
His Holiness the 10th Panchen Lama Lobsang Trinley Lhündrub Chökyi Gyaltsen was recognised and enthroned amidst conflict between the government in Lhasa and the Panchen Lama’s office. The second-highest ranking reincarnated lama after the Dalai Lama in the Gelug school of Tibetan Buddhism, the 10th Panchen Lama was a great patron of Tibetan language, arts, culture, history, religion, scripture, ancient texts, traditions and a scholar of Buddhism himself.
He played a part in the revival of Tibetan Buddhism in China under Deng Xiaoping’s rule and eventually became an influential member of the Chinese political machine, serving as Vice Chairman of the National People’s Congress.
In 1978, he gave back his vows and traveled around China seeking a suitable consort. In 1979, he married Li Jie, a soldier and medical student at Fourth Military Medical University in Xi’an, who bore him a daughter, Yabshi Pan Rinzinwangmo, in 1983. Popularly known as the “Princess of Tibet, Yabshi Pan Rinzinwangmo is the only offspring in over 600 years of history of either the Panchen Lama or Dalai Lama reincarnation lineages. She is involved in numerous global charities and organisations including the All-China Youth Federation, Tibet Red Cross, Snowland Great Rivers Environmental Protection Association, and several orphanages and eye camps in the Tibetan ethnic regions.
Vidyadhara Chögyam Trungpa Rinpoche and his consort, Diana Mukpo
Vidyadhara Chögyam Trungpa Rinpoche is the 11th in the line of Trungpa tulkus who are teachers of the Kagyü school of Tibetan Buddhism. He was a great scholar, teacher, poet, and artist who founded Naropa University in Boulder, Colorado and established the Shambhala Training method which is based on the legendary enlightened kingdom, Shambhala. He also founded Vajradhatu which was later renamed Shambhala International.
A mahasiddha for modern times, Chögyam Trungpa Rinpoche coined the phrase “crazy wisdom” and his nontraditional behaviours and teaching methods were the subject of controversy during his time. Known for smoking, consumption of drugs and alcohol, and sexual relations with a large number of female students, it is said that his adoption of Western behaviour during the 1960s hippie period was largely responsible for his popularity and lasting influence in the West.
His first son, Osel, was born to a nun named Konchok Paldron and later became the heir and lineage holder of the Shambhala tradition, the Sakyong Jamgön Mipham Rinpoche. His second son, Tagtrug Mukpo, born to his wife Diana Mukpo was recognised by His Holiness the 16th Gyalwa Karmapa as one of several incarnations of Surmang Tenga Rinpoche, a tulku in the Kagyu lineage. His third son, Gesar Mukpo, was recognised as the 11th reincarnation of Shechen Kongtrul Rinpoche and has gone on to become a director, writer and ambassador for the Tibetan tradition in the West.
The 3rd Ju Mipham Rinpoche and his consort, Dechen Wangmo
Jamgon Ju Mipham Rinpoche is the third incarnation in the line of Mipham Rinpoches. One of the great scholars and masters of the Nyingma tradition of Tibetan Buddhism, he was born in Tibet in 1949 and recognised by Tengye Rinpoche of Lab as the reincarnation of his predecessor.
He has fathered two sons with his consort, Dechen Wangmo, both of whom are recognised tulkus and great lamas in their own right. His elder son is Trinley Thaye Dorje, who has been enthroned as His Holiness the 17th Gyalwa Karmapa and his younger son is the 14th Sonam Tsemo Rinpoche, a notable Sakya/Gelug tulku.
H.H. the 6th Dalai Lama
His Holiness the 6th Dalai Lama Tsangyang Gyatso manifested as a mahasiddha who was fond of the parks in Lhasa. Ordained in his teens by His Holiness the 5th Panchen Lama, the 6th Dalai Lama rejected the life of a monk and often wandered the streets of Lhasa on foot, dressed in lay clothes. He spent time consuming alcohol and frequenting brothels near the Potala Palace. He enjoyed the company of women and men, and wrote many love songs and poems.
The people of Lhasa were unhappy with the behaviour of their spiritual leader but, unable to express their displeasure, took it upon themselves to punish the women he associated with instead. One story tells of how a mob descended upon the 6th Dalai Lama’s consort after he left a brothel and tore her apart. When they cut open her womb, they discovered an image of Avalokita (1000-armed Chenrezig) inside. Horrified, they then realised that the 6th Dalai Lama’s actions were not ordinary and they were remorseful and regretful for what they had done.
The 6th Dalai Lama was kidnapped and deposed by Lhazang Khan, the ruler of the Khoshut tribe of Oirat Mongols, and is believed to have died on his way to the Imperial Palace in Beijing. Prior to his passing, he composed a poem predicting where he would take rebirth.
Sakyong Jamgon Mipham Rinpoche and his consort, Sakyong Wangmo Khandro Tseyang Ripa Mukpo
The Sakyong, Jamgon Mipham Rinpoche Jampel Trinley Dradul was born Osel Rangdrol Mukpo in 1962. He is the head of the Shambhala Buddhist lineage and Shambhala International founded by his father, Chögyam Trungpa Rinpoche. An incarnation of Mipham the Great, the renowned Nyingma scholar and meditation master, he is believed to have descended from the Tibetan warrior-king Gesar of Ling.
Sakyong Mipham Rinpoche has written several books, including the national bestseller ‘Turning the Mind into an Ally’, the award-winning ‘Ruling Your World’ and ‘Running with the Mind of Meditation’. He is also an avid poet, athlete and artist. Sakyong Mipham Rinpoche has written a number of books, including the national bestseller, Turning the Mind into an Ally, Ruling Your World, Running with the Mind of Meditation, and The Shambhala Principle. He is also an avid poet, artist and athlete. His Konchok Foundation supports Weyen monastery, the Gesar orphanage, the Mipham Institute in Golok and Khamput Monastery in Kham while the Sakyong Foundation supports organisations and projects whose activities exemplify the vision of Shambhala.
Like his father, Sakyong Mipham Rinpoche was married in 2006 to Khandro Tseyang Ripa Mukpo, the daughter of Terton Namkha Drimed Rabjam Rinpoche. In 2008, she was empowered as the Sakyong Wangmo by His Holiness Penor Rinpoche. Their union has produced three daughters – Drukmo Yeshe Sarasvati Ziji Mukpo (Lady Dragon Wisdom), Jetsun Yudra Lhamo Yangchen Ziji Mukpo and Dzedrön Ökar Yangchen Ziji Mukpo.
H.H. Kyabje Trijang Chocktrul Rinpoche with consort Kunsang Dechen-la and son Dung Saey Ratna Gegyal
His Holiness Kyabje Trijang Chocktrul was officially recognised as the incarnation of His Holiness Yongdzin Trijang Dorje Chang by His Holiness the 14th Dalai Lama on April 23, 1985. His reincarnation status was also confirmed by many other high personages including His Eminence Kyabje Lati Rinpoche, His Holiness the 98th Gaden Tripa Jampel Shenpen and Dorje Shugden via both the Panglung and Duldzin oracles.
At the turn of the 21st Century, he uncovered a complex plot of murder and blame within his own ladrang and after careful consideration, decided to return his monk vows and move to Vermont, USA where he established the Trijang Buddhist Institute. He has since taken on a consort, Kunsang Dechen-la who is the daughter of His Eminence Drigung Kyabgon Rinpoche and Gangchen Drolma. Their special union has produced a precious son, Dung Saey Ratna Gegyal.
As the Spiritual Director of Trijang Buddhist Institute, Kyabje Trijang Chocktrul Rinpoche will guide the Institute’s activities and programs for the public, for ordained monks and nuns, and for future lay teachers whose Dharma training is anticipated in coming years.
H.H. the 17th Gyalwa Karmapa and his consort, Rinchen Yangzom
His Holiness the 17th Gyalwa Karmapa Trinley Thaye Dorje was enthroned in accordance with the 900-year-old tradition in 1994 by His Holiness the 14th Kunzig Shamar Rinpoche, the second most senior Karma Kagyu lama.
He travels extensively giving empowerments to young people; meeting international leaders in the fields of spirituality, peace, conflict resolution, and education; and creating videos and articles to promote peace and prosperity in our world.
He recently married Rinchen Yangzom, who was born in Bhutan and educated in India and Europe. The Karmapa says of his decision to take a consort:
I have a strong feeling, deep within my heart, that my decision to marry will have a positive impact not only for me, but also for the lineage. Following the wishes of my parents, and having had time to reflect, I deeply feel that I am being true to both myself and the lineage. Something beautiful, something beneficial will emerge, for all of us.
Marriage in the simple and mundane sense seems a very contrary action to be taken by monks or lineage holders. Yet, for extraordinary beings there is a mission statement which may not seem apparent to the normal lay person with their preconceived expectations and perceptions. At a time when most families are reluctant to hand over their sons, if and when recognised as tulkus, these marriages and the resultant issues may seem like a very important landmark. One merely has to look to the Nyingma master, the 3rd Ju Mipham Rinpoche whose sons are the 17th Gyalwa Karmapa Trinley Thaye Dorje and the Gelugpa and Sakya tulku, the 14th Sonam Tsemo Rinpoche as an example.
The children born of attained beings such as the 1st Serkong Dorje Chang, the 15th Karmapa, the 10th Panchen Lama, Chögyam Trungpa Rinpoche and the 3rd Ju Mipham Rinpoche have gone on to be recognised as tulkus and have done much to spread the Dharma in modern times, thus impacting the world and lineage positively.
Others, like Yabshi Pan Rinzinwangmo, although not recognised as tulkus, have gone on to do much good to ease suffering in this world. Then, there are those pass on their special lineage from father to son as in the case of Sakyong Jamgon Mipham Rinpoche whose father, Chögyam Trungpa Rinpoche, handed the reins of the Shambala Buddhist lineage over to him. Likewise, the 6the Panglung Kuten passed down the oracular tradition of Dorje Shugden to his son, the 7th Panglung Kuten Thubten Phelgye Jigme Namgyal.
Thus, the key measuring stick by which we can gauge the qualifications and attainments of any monk, lineage holder or tulku rests upon the results of their work and actions. We should never judge attained beings by the methods they employ, but rather how they have benefited all sentient beings. As with the Mahasiddhas of ancient times, modern tulkus may not conform to our expectations but instead drive us into confusion with their seemingly controversial actions and behaviours, of which marriage is one. Thus, as ordinary beings with little or no attainments, our perceptions of good and bad are just that, perceptions and labels to be debunked; another teaching into non-duality.
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My mother passed away just over 2 months ago and I was very close to her. While she was sick, I took care of her and tried to make her life as comfortable as possible given the pain that she was in. My question is: in Buddhism, do people honor or worship their relatives who have passed, and can they still hear from even after some time has passed?
Hell, many years ago, I was given a beautiful version of the Great Compassionate Mantra sung by Dromtug RINPOCHE. It was gifted to me from my friend, Gontug Rinpoche. Sadly, I can not find that cd.is there any way I could find another recording? It is my absolute favourite. I look forward to hearing back from you 🙏🏼 Margot
Protector of the Buddha-Dharma Vajrapani is the Buddha of Power holding a Vajra which throws Lightning Bolts of Wisdom Power. Vajrapani is the Keeper of the Secret Oracle Deity whose Chest Mirror repels negativity and transforms into a Lens that magnifies Power. To see and act as the Buddha of Power Vajrapani see clearly through Vajrapani's “Transparent Mirror” and then act with clarity as an Oracle. To cause the Mirror of your Mind to transform from Mirror to Lens you must first rid yourself of The 'Five Obstacles': Aversion, Attachment, Pride, Envy, and Covetousnes. The 'cure', 'trick', 'antidote' is a Purification Practice to see clearly by establishing Objectivity, you polish Vajrapani's Mirror with a contemplative meditation of introspective analysis that polishes and purifies your Mind. Polish your Mind to polish Vajrapani's Mirror to become stainless and transparent, self-reflective like a Mirror, clear and magnifying like a Lens that magnifies your Vision thus beholding all Wisdom in Indra's Net.
To do the precognitive prescient presentement predictions using the Skillful Method of the Oracle of Vajrapani, in your Mind you must first rid yourself of any mental construction of the Five Obstacles to a clear understanding of the Right View by doing a Personal Inventory of the Five Obstacles as ethical transgressions of Thought, Speech, and Behavior in your past, in the present, and predict future inclinations, apply the Antidote and the Wise View appears, which allows the wise right intent to form, which allows right effort to follow, and the right livelihood of successful Oracle Sessions of Prophesy for Client.
To examine your View and Intent, objectively as possible do a contemplative Inventory of 'worst case scenarios' that might lead to you, or by extension other people, to become: Aversive: Anger, hatred; Attached: Possessive, Addictive; Pride: Boastful, Arrogant; Envious: Jealousy, Vindictiveness; Covetous, Manipulative, Controlling. In every instance of identifying an Obstacle then identify and apply the Antidote, then continue to 'role play' and 'run the simulation’ until you can predict any likely scenario and in your Mind's Eye 'see through' and clearly resolve all Obstacles to a transparent view, then you are a 'Seer' and 'Sayer' able to understand and prophess the Karmic Linkage of the Past, Present, and Future of the Subject in question, and now you are like Vajrapani beholding all wisdom in Indra's Net and like Suja you “Cut the Head off of excuses and drink from your vital capacities” as an Oracle unobstructed by the Five Obstacles.
A Vamacharya Skilled Method practice of Self-Reflection in a contemplative meditation of a personal inventory of ethical transgressions of thought speech and behavior in the past present and predictable future, the Goal of the skillful Practitioner is eliminating The Five Obstacles to establish Objectivity which is a necessary prerequisite of Oracle prophesying. In Contemplative Meditation do a past present and predictive future Personal Inventory and with each memory or simulation of ethical transgression of thought speech or behavior repeatedly apply the applicable Antidote(s) of the 'Four Immesurables', and to inform your actions while examining personal transgressions during Personal Inventory utilize Suja as mastery of presence and sacrifice. The Antidote to the Five Obstacles is the Four Immesurables: Meta - Loving Kindness-benevolence, friendliness, amity, good will, active interest in others; Karuna- compassion, mercy, empathy, consideration; Mudita- joy, sympathetic joy, vicarious joy, spontaneous shared Joy; Upaka- Equanimity, equality, peace, a purifying mental state to counteract the Three Defilements of lust, aversion and ignorance. Utilize The 'Four Immesureables' and then 'Suja-ta' utilize the Chinnamunda Effect of mastery of presence and sacrifice to guide your Skillful Method of the Oracle of Vajrapani, which is a Tool for preparing and conditioning the Mind to have successful Oracle sessions with Clients.
THE TWENTY PERCEPTIONS OF THE FIVE COLORS OF THE FOUR VAJRAS:
The Five Colors: Blue, Green, Yellow, Red, White:
Blue means space. It is believed that anger can be transformed into wisdom when meditating on this color.
White means air. White can cut the delusion of ignorance and turn it into the wisdom of reality.
Yellow means earth. Yellow transforms pride into wisdom of sameness when visualized in meditation.
Green means water. Green transforms jealousy into the wisdom of accomplishment.
Red means fire. Red transforms the delusion of attachment into the wisdom of discernment.
Blue is associated with purity and healing. Akshobhya is the Buddha of this color. Ears are the body part that is represented by the color blue. Air is the element that accompanies this color. It is believed, when meditating on this color, anger can be transformed into wisdom.
White is the color of learning and knowledge in Buddhism. It is represented by the Buddha Vairocana. The eyes are associated with white. White is in the elemental group water. If meditated upon, white can cut the delusion of ignorance and turn it into the wisdom of reality.
Red is related to life force and preservation. The Buddha Amitabha is depicted with a red body in Tibetan art. The part of the body associated with this color is the tongue. Fire is the natural element complementary to the color red. In Buddhism, meditating on the color red transforms the delusion of attachment into the wisdom of discernment.
Green is the color of balance and harmony. Amoghasiddhi is the Buddha of the color green. The head is the body part that is associated with this color. Green represents nature. Meditate on this color to transform jealousy into the wisdom of accomplishment.
Yellow symbolizes rootedness and renunciation. Buddha Ratnasambhava is associated with yellow. The nose is represented by this color. Earth is the element that accompanies the color yellow. Yellow transforms pride into wisdom of sameness when visualized in meditation.
4 Vajra Types:
2 Pole Male 4 Point Vamacharya
2 Pole Male 8 Point Dakshinacharya
4 Pole Female 4 Point Vamacharya
4 Pole Female 8 Point Dakshinacharya
2 Pole (Male) 4 Point (Vamacharya) as seen through the Perspectives of the Five Colors: To gain perspective towards the answer to the question about an issue, or, to gain perspective towards the answer of a question about an Oracular Field Function Prophecy, from a Male Vamacharya Perspective use logic to analyze and reason about the reality of the mundane, material, and practical concerns of the Issue in question or the Prophecy in question as seen through the Filter Lens of each of the Five Colors = 5 Perspectives;
2 Pole (Male) 8 Point (Dakshinacharya) as seen through the Perspectives of the Five Colors: To gain perspective towards the answer to the question about an issue, or, to gain perspective towards the answer of a question about an Oracular Field Function Prophecy, from a Male Dakshinacharya Perspective use logic to analyze and reason about the reality of the Metaphysical, Principal, and Archetypal concerns of the Issue in question, or the Prophecy in question as seen through the Filter Lens of each of the Five Colors = 5 Perspectives;
2 Pole (Female) 4 Point (Vamacharya) as seen through the Perspectives of the Five Colors: To gain perspective towards the answer to the question about an issue, or, to gain perspective towards the answer of a question about an Oracular Field Function Prophecy, from a Female Vamacharya Perspective use logic to analyze and reason about the reality of the mundane, material, and practical concerns of the Issue in question, or the Prophecy in question as seen through the Filter Lens of each of the Five Colors = 5 Perspectives;
4 Pole (Female) 8 Point (Dakshinacharya) as seen through the Perspectives of the Five Colors: To gain perspective towards the answer to the question about an issue, or, to gain perspective towards the answer of a question about an Oracular Field Function Prophecy, from a Female Dakshinacharya Perspective use logic to analyze and reason about the reality of the Metaphysical, Principal, Archetypal concerns of the Issue in question or the Prophecy in question as seen through the Filter Lens of each of the Five Colors = 5 Perspectives;
=20 Perspectives to be examined and analyzed prior to engaging in Oracle Prophecy with Clients;
With these enhanced Oracular Perspectives of the Conditions, Situation, and Circumstances of the Client’s Issue Query, and the Karmic Linkage of the Past, Present, and Future Eventuality for the Client, you the Oracle have the gained the 20 Perspectives as knowledge and wisdom to answer your Client’s Issue Query or Prophecy your Client’s future Time-Place-Person-Event Field Function Eventuality.
Part Three - Third Exercise: Prophecy:
Beholding all wisdom in Indra's Net:
There are two types of dimensions to Indra’ s Net, which can be called Indra’s Net and Indra’s Web: Indra’s Net is the macro-view of the 10 compass directions including intermediate compass directions plus up and down, best conceived as the 6 physical directions North-South-East-West-Up-Down.
Indra’s Net is in the real-time of the Here-and-Now in this three dimensional gross form realm, and expands to three dimensions as a matrix enveloping the Cosmos within which are evenly spaced Jewel nodes that reflect and behold every other Jewel node and reflect and behold what every other Jewel node reflects and beholds. Dissolve your Identity to formless then manifest as Vajrapani inside a Jewel beholding all wisdom and karma in all of the Jewels; then with astral travel teleport to observe the current conditions circumstances and situation of the place and time and person and event in question- the Query of the Client. First determine if what you see is relevant or irrelevant to the Query of the Client, observe that which is relevant, observe if the effects of the Time-Place-Person-Event Query Field Function seems positive or negative or neutral. Observe if the Conditions-Situation-Circumstances of the Time-Place-Person-Event Field Function are: Important and Urgent, or, Important but not Urgent, or, Unimportant but Urgent or Unimportant and not Urgent; if you see only a side profile view then you only have part of the story, so with astral travel teleport yourself to the other sides of the query Field Function. Interpolate the past, compare with present, extrapolate the Future and predict the most likely scenario based on the Conditions-Situation-Circumstances unique and specific to the Time-Place-Person-Event Field Function to answer the Query of the Client.
Indra’s Web is Time-dependent wherein behind you is the past, in front is the future, on all sides are the prevailing conditions, a time-dependent View of a time-place-person-event unique Situation as it changes over time, and the Client’s intended Goal of their desired Eventuality is the Circumstances in the Here and Now. Observe the current conditions, circumstances and situation of the place and time and person and event in question- the Query of the Client. First determine if what you see is relevant or irrelevant to the Query of the Client, observe that which is relevant, observe if the effects of the Time-Place-Person-Event Query Field Function seems positive or negative or neutral. Observe if the Conditions-Situation-Circumstances of the Time-Place-Person-Event Field Function are: Important and Urgent, or, Important but not Urgent, or, Unimportant but Urgent or Unimportant and not Urgent; if you see only a side profile view then you only have part of the story, so with time travel teleport yourself to the Field Function in question, observe, analyse, and reason to Interpolate the Past, compare the Past with the Present then extrapolate the Future and predict the most likely scenario based on the Conditions-Situation-Circumstances unique and specific to the Time-Place-Person-Event Field Function to answer the Query of the Client.
Vajrapani Mantra: Om Vajra Pei! Om Vajrapani Hum. Om Vajrapani Hum Pei! Om Ah Vajrapani Hum Hum Pei! Om Ah Vajrapani yab-yum Vajra Dakini Suja`ta Hum Hum Pei Svaha.
Dear sir, madam,
I am interested in attending transmissions and initiations for lineage teachings. I am in Singapore though. Does dorjeshugden.org have any centres or affiliations in singapore? If not how could I be in touch with any of your buddhist pastors or attend any dharma events ?
I am in Singapore. By the way are you guys also affiliated with Kadhampa Buddhist Association the one lead by Taiwanese Dromtug Rinpoche?