Tag Archives: Tibet

Theosophical Serpent

firepyramid1_en_0The Kundalini Serpent (Eighth Chakra)
Written by Andy Lloyd, 2002

In my essay ‘The Secret Knowledge of Nibiru’ I described the possible connection between the Dark Star and the Eighth Sphere of the Theosophists (1). It seems that this Eighth Sphere was once a closely guarded secret of Madame Blavatsky’s Theosophy school, itself an already rather esoteric discipline.  However, the Theosophist A.P. Sinnett publically drew attention to a belief held by Inner Order esotericists about an invisible Sphere which was counter-balanced by the Moon (2).  This revelation isn’t exactly news, of course, as Sinnett’s faux-pas was made at the end of the 19th Century.  But it may have some relevance to my own research into possible ancient Dark Star symbols contained within esoteric lore.

On the face of it this piece of esoteric trivia doesn’t exactly set the world alight.  Until the significance of the counter-balancing of the Moon is considered.  In Alchemy, Luna Continue reading


Sixth Dalai Lama


Tshangs-dbyangs-rgya-mtsho 策養[倉洋]嘉錯 , Feb.11, 1683-1706, the Sixth Dalai Lama and poet, was born at Mon in southern Tibet. His full name was bLo-bzang-rig-hdsins (羅布藏仁青)-tshangs-dbyangs-rgya-mtsho.

The year before he was born the Fifth Dalai Lama had died. According to Tibetan law, the death of a Dalai Lama should be publicly announced, and high commissioners should then convene to select some new-born infant as the reincarnation of the deceased Lama. This infant is then educated in the monastery, Potala, and the Panchan Lama rules at the head of a body of regents, until the child comes of age. But this procedure was ignored in this instance as the Tipa (temporal administrator under the Dalai Lama), whose name was sDe-srid Sangsrgyas-rgya-mtsho, known in Continue reading

Buddhist Deities – The Five Dhyani Buddhas

In the top centre sits Vajradhara, flanked by Gedun Drukpa, the first Dalai Lama (left) and his disciple Panchen Zangpo Tashi (right). In the bottom corner are two of the great stupas, on the left Budhgaya (India) and on the right Borobudur (Indonesia).

The Tibetan Vajrayana Buddhist Pantheon

The principal beings are the five Dhyani Buddhas – the esoteric meditation Buddhas of the five colors found in The Tibetan Book of the Dead and other sources. The deities are not Buddhist Gods, but rather different aspects of the one God. Among these are several teachers or gurus, who have attained notoriety and importance, and as such are venerated.

Like the Hindu Deities, these are meant to express particular aspects of the Infinite, and are are used as devotional images helping the seeker visualize, concentrate on, and thus in time attain, that aspect of the Infinite in him or herself. Each of the deities represents a unique spiritual personality or essence.

The essence of each being is: Continue reading

Praising the 21 Aspects of Tara

1000+ ideas about Green Tara on Pinterest | Buddhist art, Kali goddess and Hindu artThe Praise of Twenty-One Taras
By He Tai Situ Rinpoche, Rokpa Trust, 2004

The twenty-one Taras can be distinguished by the colour of their bodies, adornments and postures. They protect people from eight and sixteen kinds of fears.

The eight fears are 1) danger of pride and from lions, 2) danger of torpor and from elephants, 3) danger of anger and blazing fire, 4) danger of jealousy and poisons of snakes, 5) violence of false view and of thieves, 6) danger of insatiable greed and imprisonment, 7) danger of desire and waters, 8) danger of doubts and demons. (Bokar Rinpoche)

The sixteen fears are the fear of the five elements (earth quakes, floods, wind, fire and fear of space), fear of weapons, tyrannous authority, criminals, spirits, elephants, wild animals, poisonous animals, sickness, accidents and untimely death, poverty and frustrations of hopes and plans. (Khenchen Thrangu Rinpoche)

According to old tradition the twenty-one aspects of Tara are visualised around the main figure. According to new terma tradition the twenty-one aspects are visualised below the main Green Tara who is thus visualised twice, because Atisha added a verse, which praises the main deity. Continue reading

Lecture – The 21 Aspects of Tara (2)

Inspiration, Green Tara, Bubbles, Nagini, BuddhaBenefits of Green Tara Practice
Lecture by Lama Zangmo, Kagyu Samye Ling, Rokpa Trust, 2004

Lecture Part 1

For the last part of the session we look more how to actually do the practice, because if you are not familiar with how to do the practice, there won’t be very much benefit… So we better make sure you are clear about how to do the practice, not in great detail but in general overview. So if you are going in the Tara puja here in the morning, you will have partly a sense of how you should practice, without necessarily all the details.

The practice starts as always with refuge and bodhicitta. This is in all of your Vajrayana practices. During the refuge you can imagine Tara in front of you and you think you take refuge in Tara as a representation of Three Jewels and Three Roots. You don’t have to think of the whole refuge tree, but you just think Tara in front. Continue reading

Lecture – The 21 Aspects of Tara

Benefits of Green Tara Practice
Lama Zangmo, Kagyu Samye Ling, Rokpa Trust, 2004


The Tara practice which we do every morning in Samye Ling, comes from Tara tantra. There are various Tara tantras and there are also many different Tara practices. There are short and long practices. But all of these are part of the tantras and generally they belong to kriya yoga tantra.

All tantric Buddhism is divided into four tantras: first is kriya tantra, then charya tantra, yoga tantra and anuttarayoga tantra. I think most of the visualisation practises and Vajrayana practices we do, they tend to come from the anuttarayoga tantra, generally. But this one is more connected to the kriya tantra, and it says that the kriya yoga tantra was based a lot on the daily life of the rishis and brahmins in India. It places a lot of emphasis on purity of actions, purity of daily life. Everything has to be very clean. Continue reading

Bodhisattva Vow of Seven Branches

BuddhasBodhisattva Vow

There are two main traditions of bodhisattva vow: the tradition of Profound View, coming from Nagarjuna, and the tradition of Vast Conduct, coming from Asanga. In Asanga’s tradition the vows of bodhichitta in aspiration and bodhichitta in action are taken separately, whereas in Nagarjuna’s tradition they are taken together.

The Bodhisattva vow consists of the preliminary practices, main part and conclusion. The preliminaries can consist of gathering the accumulations by means of the seven branch offering, training the mind and giving away the three possessions. The main part consists of taking the vows of bodhichitta in aspiration and action, either separately or together. The conclusion consists of rejoicing oneself and encouraging others to rejoice as well. Continue reading

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