Tara in the Palm of your Hand: A Guide to the practices of the twenty-one Taras – Acharya Zasep Tulku Rinpoche
Wind Horse Press, 2013, 164pp., 9780992055400.
((Disclaimer: Zasep Rinpoche is one of my teachers.))
Tara is the primary female Buddha is Mahayana and Vajrayana Buddhism. In fact some schools believe all female Buddhas and Bodhisattvas are expressions of Tara. She is a forceful, compassionate female figure in a tradition that often lacks the representation of independent women. (By independent here I do not mean in a modern social sense, but literally independent, most female figures in Buddhism are linked to male figures as consorts or attendants, while Tara is a Buddha in her own right.) Her practice is one of the most popular in Tibet, specifically in her Green Tara form or as the twenty-one Taras, and with this book Zasep Rinpoche seeks to make her practices and the teachings around them more accessible to those of us in the west.
This book is not simply about Tara’s practice though, while it is expected that one has experience in Buddhism in order to do her practices (and some would argue initiations to even attempt them) this book does contain a primer on related Buddhist practices that can be applied beyond Tara. Beginning with the essentially obligatory explanation of Buddhism, Rinpoche then moves on to discuss the origin stories of Tara, the basis of the practice and the history and the traditions involved. Zasep Rinpoche manages to find a balance between giving relevant and interesting history (specifically of the Surya Gupta tradition of Tara practices) but not overwhelming the reader with information. He explains the forms and meaning of the twenty-one Tara practices, as well as giving simplified sadhana (ritual) instructions for each one. Zasep Rinpoche also includes the transliterated Tibetan for the prayers, and in his explanations of them translates it as he goes, which for anyone learning the Tibetan language (as I am) it’s a great help for testing and building on my lexicon and skills.
As mentioned there is some discussion of general practices that are occasionally overlooked in Western Buddhist texts, which can be helpful for those with less exposure to the tradition or teachers. Zasep Rinpoche covers how to make a Buddhist altar, how to make tormas (a type of dough offering), as well as how-tos and explanations of many primary practices: going for refuge, bodhichitta, the four immeasurables, empowering tormas and ritual items. More or less this book covers everything required to begin practicing with Tara, and while some books may offer more information (such as The Cult of Tara, which I will review in the futre) this book is written in a way that is very concise, clear, and personal, making it very accessible. While I’ve had Tara trainings in the past, and have various sadhana scripts of hers, this book has become my go-to text when performing her rituals as it has everything I need in one place, easy to read and use.
So if you have your Tara initiations, or plan on getting them, or are curious about whether she would be the right fit for you, I’d recommend Tara in the Palm of your Hand, it’s a good read, detailed enough to be useful, not overwhelming in data, and a fun read.
vajrayana
Pendant Sale on Blue Flame Magick Supplies
So I announced this on twitter, but forgot to make a blog post about it.
There is currently a sale occurring at my etsy store
I feel it is a time for me to change my focus. My malas will still be there, but now it’s time for me to move away from the pendants I’ve been consecrating, so they’re on sale.
So because of this decision all my pendants are marked down to $20, in some cases that’s more than 50% off.
So if you’re looking for healing, help with chronic health issues, or help preventing health problems there are my Medicine Buddha pendants
If you’re looking for help with the financial, increasing wealth and over-coming obstacles to wealth (specifically when poverty prevents spiritual practice) there are White Mahakala pendants
Lastly, more abstract are my Machik Labdron pendants. It is through her practice that “karmic debts are purified” and “sickness, demons, and obstacles are pacified into space.” The idea is that chöd, the practice of Machik Labdron purifies karmic debts, and asks for the blessing of a variety of spirits to help you on your path. While these blessings can be useful for almost anything, I find they’re best for overcoming chronic issues, as they tend to be karmically rooted. So if there is a specific problem that keeps reoccurring without a physical/mundane cause, perhaps a Machik Labdron pendant would be useful.
More information on each pendant is available in the links, including more on what they do, and how they were consecrated. Since I’m getting out of the pendant business (at least for a time) this may be the last time to get some of these. They’re all marked down to $20 –Canadian too, a deal for Yankees 😉 – and supplies are limited. Get them while they last, and help me build up some capital for my next endeavour.
(And any signal boost would be appreciated)
Review: Female Deities in Buddhism, by Vessantara
Female Deities in Buddhism: A Concise Guide – Vessantara
Windhorse Publications, 2003, 126pp, 1899579532.
Women have an interesting place within Buddhism. You get patriarchal Buddhist cultures (and all that comes with that) that embrace a beautiful diversity of female figures. In this book Vessantara explores the nature and the role of these divine women, specifically focusing on the context of Vajrayana Buddhism, as the gender roles in different forms of Buddhism are as diverse as the rest of their beliefs. He explains why these figures are important to the tradition, as well as why they are important and relevant to practitioners of all sexes and/or genders. Some of his opinions are idealized, Vajrayana Buddhist cultures have that odd mix of sexism/patriarchy and veneration of divine feminine, and Vessantara focuses on the latter, though giving a complete/honest presentation of women in Vajrayana Buddhism would quickly swell into another argument altogether.
The “primary” or most common female figures are discussed -your Taras and Prajnaparamita and Quan-Yin- along with a nice sampling of more uncommon ones, such as my dear Machik Labdrön. The histories of the figures are discussed often from multiple perspectives. You get the history of their practice, when it arose and how it has changed, where they came from. You get the history of the figure’s life, if she was human, or took human form, how that life played out. And you get the mythic history, where she emanated from, what was the cause of her creation and why she is here to help. They’re discussed with their descriptions, their role in the traditions, and practices related to them. It doesn’t include how to perform the practices, that is beyond the scope of the text, but lets you know what practices are associated with whom, and when they share similar practices how they vary.
As is to be expected with any text there are a few issues, most of them are not problematic but there is one I want to call attention to. In the section on Machik Labdrön the text says that Machik was taught chöd by her teacher Padampa Sangye. No early text supports this idea, Machik was the founder of the tradition, and is the only female founder in Vajrayana, attempts to attribute her amazing system to her male teacher seem to be more about reducing the power and prestige of this woman. I might not have felt the need to comment, but chöd is obviously important to me, and I find it unfortunate that in a book that tries to revere the female figures of Buddhism that it supports a patriarchal erasure of the genius of one of Tibet’s greatest female saints. (It’s worth noting while other female figures have specific texts referenced in the Selected Reading section, the book by Machik (supposedly, unlikely) or books about her are lacking)
Each section tends to include some poetry about the different figures too, at first I was put off by Vessantara inserting his own poetry into the text, but I came to appreciate a modern, personal connection and expression of devotion to the female figures of Buddhism. Poetry to the female divinities in Buddhism isn’t uncommon, but translations out of Sanskrit and Tibetan rarely do it justice, so original English poetry does make sense. The book is nothing in-depth, it is a concise guide as it says, but it is enough if you’re looking for an introduction to the figures. Personally I felt the book could have been longer, with a bit more focus on each figure, but will admit unless Vessantara was an expert on some of the figures it would be difficult. If you’re looking for a way into the figures of Buddhism, especially, but not limited to, the female Buddhas and Bodhisattvas then this text will serve that purpose. There is also a selected reading list in the back of the book that if you find any of the figures particularly appealing you can use the reading list to direct your study toward her. The book is barely more than 100 pages, but for what it does and what it’s for it’s a pretty good hundred pages.
(Edit: Since some people may be looking into information on a specific figure I decided I might as well list who is discussed in the text.
Tara: Green, White, Red, Yellow, 21 Taras. Vijaya. Prajnaparamita/Yumchenmo. Vajrayogini, and Vajravarahi. Kurukulla. Machik Labdrön. Yeshe Tsogyal. Simhamukha. Palden Lhamo. Ekajata/Ekajati. Kuan-Yin.)
Wednesday Webshare: Shamans, Tattoos, and Kaph as Blue
Over on Ganachakra there is an excellent post about the challenges of translating Buddhism to the West. How it gets distorted, censored, and misunderstood, and what it leaves behind. It’s really worth the read to think about how Vajrayana gets presented/understood differently in the West than in cultures where it has roots. When I try to explain to people what my practice involves, they’re often confused, I’ve been angrily told “That’s not Buddhism” and that my practices are “Anti-Buddhist” and I just have to point out that Buddhism, specifically Vajrayana, is a different animal than most people realize. This article really grapples with that.
Blue Garuda has started a new blog devoted to shamanism, appropriately called Blue Shaman. It’s largely Tengerism Shamanism, and Himalayan shamanism, but I wouldn’t be surprised to see it expanded to at least compare/contrast with other forms of traditional shamanism. Right now it’s some wiki cut and paste, and some articles brought from the old blog, but it will be worth a follow.
Speaking of Shamanism, here is an article about tattoos in Shamanic/religious contexts, it’s really fascinating to see some of the uses of tattoos. I’ve been thinking a lot more about my first tattoo in the next while, so I loved reading through that and thinking about it, and reflecting on the history of inked bodies.
And speaking of tattoos (go segues) how about a tattoo made from the cremated ashes of a loved one? I think this is an amazing idea, plus I would love to be able to tell people “Yeah, that tattoo? It’s my Grandma…no, I know it doesn’t look like her, I mean it’s actually her.”
I think a lot of the scientific articles about meditation are overdone. We get it, it’s good for you and changes your brain, but this one has some interesting findings including what happens when meditators…disappear during MRIs.
Prefer a more historical look at magickal and religious topics? Then the newly launched Ancient Esotericism is for you. Adding three extra nifty points is the fact that Sarah Veale from Invocatio is the website coordinator.
A pretty good TED talk about the benefit of 10 minutes of mindfulness a day, and different approaches
io9 asks if we can learn synaesthesia. My sister and I both had grapheme with the same colour associations, and this may explain it, though we also had day-colour crossovers this doesn’t explain. I said “had” because mine changed in my early twenties. I still experience grapheme and other minor forms of synaesthesia, except now my sense crossovers are all Queen Scale. Seriously… Letters are now linked with colours and scents based on their Hebrew equivalents and the correspondences. This is your brain, this is your brain on Golden Dawn Magick…
Two minute video explaining Witchcraft
Wednesday Webshare: Corpses, Pants, Sex, and Greeks
To start off my Wednesday Webshare I thought I’d remind readers that I have a small etsy shop BlueFlameMagick Supplies. I sell consecrated pendants, malas, and divination services. I’ve been thinking of listing more of my services on there to make it easier for people to contact/contract me. Anyways three items I want to call attention:Quartz Mala, of which there is only the one; Custom malas, which are fun to make, I’ve been asked to make them for the Three Rays of Witchcraft, Hekate (twice), Hermes (twice), Lilith, Samael, Lucifer, Vajrasattva, and the concept of Ice; and lastly the Chthonic Mala, because they’re back in stock, and were the first item I had that ever sold out (also jokingly called the most Goth item I’ve consecrated).
I shared this on twitter quite a while back, but it really deserves to be shared again. This is fairly graphic, so consider yourself warned. Below is photo documentation of a sky burial (jhator), an example of excarnation. I really enjoyed it. If you’re unfamiliar with the practice this is a Himalayan form of disposing of the dead. It’s a great reminder of impermanence. In the burial a body is partially (or completely) cut up, and left for carrion to eat. It’s fascinating to watch how it all happens (I love the photo of the guys running away from the vulture swarm), you can also see where some of the idea of offering the body in Vajrayana Buddhism (specifically in Chöd) came from.
Speaking of Buddhism, not sure what to wear to meditate? How about $995 meditation pants? I’m pretty sure Buddha wore them too. And people worry about commercialism and religion.
Such pants may not be on as long as normal pants, as apparently meditating boosts the sex drive. I will say that some of you know me, and no more needs to be explained. Though it does make me curious about celibate monastics, no sex, lots of meditation, poor guys.
While it seems overly simple, and is your basic sympathetic magick, there is some evidence that destroying or throwing away written negative thoughts helps you get over them. Like I said, it’s simple, but considering some of the ideas behind sympathetic magick (not to mention psychologizing and giving form to things) it’s not too surprising.
To go back in time, The Unlikely Mage has recently started his Agrippa for the non-Medievalist. He’s going through The Three Books of Occult Philosophy chapter by chapter and giving a synopsis, explaining some of the background material, and trying to have it make sense to modern readers.
Polyphanes has started a series of posts on the depth and seriousness of magick. It’s an attitude I understand and love seeing expressed, I recommend everyone check out Getting Burnt by the Stars.
Going farther back io9 asks Can we bring the Greek Gods back please? I know more than a few people who are upset at the implication they left, but it’s a fun article on the “advantages” of bringing back the Greek gods.
Also from io9, and also dealing with Mediterranean culture, do you want to look like a Vestal Virgin? A hair-stylist goes out of the way to learn how to recreate the iconic hair style and gives some brief instructions on how to do it.
Mala Divination
I was trying to find a website explaining Tenmo (mala divination or ‘phrengbamo for Wylie fans) for a friend of mine to save me having to write up this entry. While I found many pages talking about it, they all seem to have been copying from the same errant source. I don’t mean it’s a different system and thus can’t work in a spiritual sense, I mean the source they’re copying doesn’t physically work. What does this mean? It means I’m writing this entry when I was trying not to.
So I’ve talked about malas once or twice before but I didn’t talk much on the divination side of it. I don’t use it much, I’d rather stick with my dice or my tarot, but on the other hand I always have my malas on, so if I really need an answer quickly when I’m out and about I can turn to my mala, and for that purpose knowing how to do this is a great help.
To begin the divination say the mantra of the figure you want to ask the question to for a complete japamala (108 times, a complete count on the mala). Traditionally that’s Manjushri being the Buddha of Wisdom, though any figure you work with who may be more relevant may be used. Personally I perform the permutations of the Divine Name (IAOAOIOIAAIOIOAOAI) and say a quick prayer to my Holy Guardian Angel.
Once this is done ask your question, when you see how the responses are formulated later you’ll get a sense on how to phrase the questions, but it is largely yes/no. Then hold the mala between your hands and grab two beads at random, and stretch the section without the guru or triple gem bead(s) out. There are two methods from here (and this is where other sources have messed up), you count the beads toward the centre by groups of three until you are left with one, two, or three beads. The left hand represents wisdom, so in some traditions you only count the beads by three with the left hand. Others have you alternate left, then right, repeat until you have three or less beads left. I use the left hand only method, the point is to count off three beads toward the centre until you can’t do so anymore.
One bead is called ‘The Falcon,’ two beads is ‘The Raven,’ and three is ‘The Snowlion.’ From here the answers are quite simple. When you receive the Falcon it means that the God/Protector/Spirit you called on approves of the action and give it their blessing. It also symbolizes good luck and favourable circumstances. The Raven means they don’t approve, will not help, and there will be obstructions. Raven can also be a sign of sickness and weakness. The Snowlion means you have some support, but it is more passive/neutral, results will be slower coming. To oversimplify Falcon is Yes, Raven is No, and Snowlion is Maybe…but.
You can adapt this with other number systems. For instance I use this for elemental divination. I use the same process, but instead I count by fours, leaving me with a result 1-4 and each number relates to element and that gives me the theme of my answer. This can be made more complex by combining multiple elemental readings or mixing elements and qualities, or elements and planets.
So as mentioned it’s a simple system, but it’s handy because if you wear or keep a mala with you, you can get an answer anywhere on the go. Though as mentioned it’s also something you can customize with other number/symbol systems if you want to use the idea but the Falcon/Raven/Snowlion symbolism doesn’t appeal to you.
Welcome to Your Mind (Part III)
(This is part three of three based upon a workshop I did. The first entry was on anapana. The second entry was on maitri meditation.)
So this meditation, Jung wa thim rim, has less of a clear background compared to the other ones discussed. It’s a Vajrayana technique though it may possibly be Bön in origin. The basis of this meditation is found in the terma text of Lama Karma Lingpa, the Bardo Thödol or commonly called ‘The Tibetan Book of the Dead.’ According to the myths this text was left behind by Guru Padmasambhava, called by some the Second Buddha, a famous Tantric Buddhist master in the Tibetan tradition.
Now this is a bit more of a complex meditation, and many would argue you need to have a developed level of focus to be able to do this properly. I agree to an extent, I also know that some of us have better abilities in some areas over others, and to some who can’t hold the focus of anapana initially the complexity of this meditation may keep their mind engaged. It’s also a great meditation because it can be done very simply, and then you can “scale up” the complexity as you get better at it.
Jungwa thim rim is the Dissolution of the Elements. Our bodies; physical, mental, spiritual, whatever are made up of the five elements: Earth, Water, Fire, Air, and Space. These elements permeate the entire body, but they are also localized in structures and functions. Earth is Bone, Water is Blood and Bile, Air is Breath, Fire is the Nervous system and digestion. The elements are also located in the five lower chakras. Now the Tibetan chakra system is slightly different from the Hindu tantric system that people are familiar with (at least a bastardized version of…), there is one less centre. So they are the Root, Navel, Heart, Throat, Third Eye, Crown. The Naval and Solar Plexus are considered one centre, though if it is above or below the navel is an argument. Really you can use whatever system you’re used to though.
The lowest centre is Earth, above that Water, above that Fire, above that Air, above that Space. This is the order of their density or solidity. These elements make us up, and they sustain us, but if they get out of balance, corrupted, or stagnant they can mess us up, energetically, physically, mentally, and emotionally. When we die these elements break down in three sets, dying, death, and decomposition, but they also dissolve to a lesser degree when we go to sleep, or astral project. By deconstructing the elements we break down these imbalances and corruptions, and can let a proper balance and flow re-establish itself.
Each element has a shape and colour associated with it. It also have physical sensations and mental images connected to it. To start with you only need to be clear on the shape and colour, use the 2D shape if you need to, but try to work up to the 3D shape.
Earth is a yellow square/cube. Water is a white circle/sphere. Fire is a red triangle/tetrahedron. Air is a green half-circle/half-sphere. Space is a blue dot. These are stacked up in the five lower centres. They will dissolve upwards into the element/centre above them. The more understanding and meaning you can invest in the process of dissolution the better. So if you start off with just thinking Earth/Yellow/Cube that’s fine, but if you can really understand everything that is Earth about you dissolving, that’s better. So here is the basic meditation.
The Earth Cube dissolves, like crumbling brick and blowing sand it moves up into the Water Sphere, and with it goes all the associations of Earth in the Self. The Water Sphere dissolves, it dries up and evaporates and moves up into the Fire Tetrahedron, and with it goes all the associations of Water in the Self. The Fire Tetrahedron dissolves, it burns itself up and the smoke rises up into the Air Half-sphere, and with it goes all the associations of Fire in the Self. The Air Half-sphere dissolves, it simply dissolves spreading out into infinite space until there is nothing, and with it goes all the associations of Air in the Self. Now rest in Space, relax in meditation and avoid mental chatter as long as possible.
Now, from here you can let the elements reform on their own, they’ll naturally re-establish themselves after a while, though you may feel a bit out of it for a while as they do. If you want more control, or need to do something afterwards without the woogity feeling, you just reverse the process to construct the elements. Air condenses, Fire springs up, Water condenses, Earth forms.
If you want to complicate it a bit when you’re better at it as I mentioned the elements are associated with physical sensations and inner sights, which you can include in your meditation in order to make the process more intense.
When Earth dissolves it is accompanied by a lack of strength and a sinking sensation. The inner vision is that of a heat mirage, vision becomes wavy like over hot cement in the summer. As Water dissolves it becomes harder to hear, the mouth goes dry, and your emotions become still. The inner vision becomes cloudy like it is filled with smoke. When Fire dissolves your breathing becomes slow, and a bit difficult, smells fade, and thoughts become harder to focus on. With it comes the inner vision of sparks, like looking over the top of a bonfire as sparks of light just from the fire. Lastly as Air dissolves breathing becomes slow and still, and your body is unable to move. The inner vision is like light from a candle, gentle, warm, and wavering. When you reach the point of resting in Space it is accompanied by a physical and mental stillness, but also a vastness that your mind and body aren’t limited in themselves, but are far larger spreading out into infinite space. The inner vision here is clear brilliant light dawning on and through all things.
So you can see how this meditation can be done on a more basic level, but with work and focus it can become a more intense and complete experience. It’s great for a lot of general maintenance and wellness, but for occultists who do practices requiring inner clarity, such as Traditional Japanese Reiki, channelling/mediumship, skrying, and the like, it’s a great way to clear things out so that you’re not interfering.
Hoping this works on WordPress, but my final cliffnotes.
Element | Colour | Shape | Sign | Vision |
Space | Blue | Point/Flame | Mental and physical stillness and vastness | Clear dawning |
Air | Green | Half-circle/sphere | Slow/still breath, unable to move | Candle light |
.Fire | Red | Triangle/Tetrahedron | Slow/difficult breathing, lack of mental clarity, smells fade | Sparks |
Water | White | Circle/Sphere | Emotional stillness, hard to hear, dry mouth | Smoke |
Earth | Yellow | Square/Cube | Lack of strength, sinking sensation | Heat mirage |
More on the Magick of Malas
I’ve been getting more and more questions about malas. It started with my original post on malas but it has been increasing since I opened up my little shop on etsy (currently on sale until noon tomorrow, check out my previous post) and people have been asking more. Last time I spoke more on malas traditionally, now I’d like to talk a bit more about my personal adaptations with malas.
As mentioned before malas are like batteries, they store the energy of the work you do inside of them, and if they are consecrated and attuned with an energy they retain that. This is a technique I use primarily with my planetary, elemental, and chthonic malas, as they all connect and relate to a specific type of energy. But something similar could be worked out with any mala.
Now if I’m doing something simple, I just need a short answer, or just want to do a quick prayer, I pull the mala down over my head, so my head passes through that veil. I then find communicating and seeing spirits of that sort (so fire elementals if I’m using my fire mala, or shades of the dead if I’m using my chthonic mala) is a lot easier, it is as though I’ve encased my head in a bubble of their reality.
If I’m doing something a bit more lengthy and complex, like petitioning, or summoning it is a bit different. Once I have the mala charged in the same way I place it on the ground (or table, or tombstone, whatever) sometimes in the shape of a circle, sometimes the shape of a triangle. Instead of encasing myself in a bubble of their reality, I’ve created a limited space that joins our realities, a place where the elemental/planetary/spirit realm intersects our realm a little easier, or perhaps I’ve just created an area of specialized energy to their type that makes them manifesting here easier (similar to some theories about the use of appropriate incense in evocation). Then I call them into the mala-field and communicate with them that way. Without some extra work, this does not function like a Solomonic triangle, it won’t keep anything in that doesn’t want to stay in that space, though they’re weaker outside of it, so unless you have some form of backup, or don’t mind the fun/challenge I’d avoid summoning unfriendly spirits this way. This method can also be used to drape a mala around a skrying mirror to “tune” it into a specific place/energy/spirit. You can either put it directly on the mirror like in the picture, or put it in a circle around the mirror. I find results are largely the same.
I’ve been taught that the left hand is receptive and the right hand is projective (though I suspect that is more about dominant hands), and I find wearing a mala with that in mind takes on another facet. Granted a good 90% of the time I just put the mala on, and that’s it, but sometimes I want to do more. In that case I’ll animate the mala like I mentioned above, activating it, drawing out the forces placed inside of it. Then depending on what I want to do, I’ll put it on. If it is something I want to bring into my life or retain internally I wrap it around my left wrist (being receptive). I see that veil covering my hand and the energy washing up my arm into me. This can also be used to start the motion of an energy transfer, so if you want to draw from the Moon, either to use or to recharge a Lunar mala (as an example) when wearing it on the left, if you’ve started to draw it in from the mala it’s easy to switch to an external source of fire and the draw continues, like priming a siphon pump.
If it is something I want to project into the world, then I wrap it around my right wrist, gathering the energy around my hand. From there I can use this to passively embody traits that I pass into the world, or can use it to actively influence things. By connecting to the energy in my Venusian mala, I can project that into people I touch, or in close proximity to help influence them in my favour. Connecting to my Martial or Saturnian mala, depending on the situation, I can use that to create forms to help keep people I don’t want around from engaging me.
That’s only three of the different ways I use malas, but I thought I’d start with them as they’re simple and versatile. I’ll probably be writing more on malas later since there is more interest in them than initially expected, so if you have any questions or topics you want discussed toss them in the comments and I’ll try to include them next time.
Welcome to Your Mind (Part I)
(This entry is based on a recent workshop I presented with a friend of mine. It is partially written from my notes, and partially transcribed. While my friend’s section of the workshop on Zen was fascinating I’ve left out his section as it is his intellectual property and I am not a Zen Buddhist so would feel ill-equipped to discuss it)
It seems no matter where you are in the spiritual/occult community one piece of advice always comes up: meditate. “I don’t know what to do about this.” Meditate. “I can’t see or hear the angels clearly.” Meditate. “My energy is unfocused.” Meditate. “Who is my spirit guide?” Meditate. “I keep getting distracted from my practice.” Meditate. Meditate, meditate, meditate. This is the piece of advice I see over and over and over and over again. Pretty much whatever the problem is, someone will suggest meditation. Don’t know how to meditate and you ask them? Their response? Meditate!
What is meditation? People toss around that word, and they don’t explain what this is, how to meditate, and it gets really frustrating to watch as it’s repeated like a mindless mantra. It’s counterproductive to toss out this advice repeatedly. So while there are many reasons to meditate, one of the reasons I wanted to teach this workshop was to actually share how to meditate in some different forms. Not all meditations do the same thing, or appeal in the same way, that’s why I’m presenting a variety of forms.
To start off with I’ll be discussing anapana meditation, which is the earliest documented form of meditation within Buddhism. Mythically according to Theravadan sects it is considered the form of meditation that Siddhartha Gautama used to achieve enlightenment and become the Buddha. The name just means breathing, as that is the focus of the meditation, and it is sometimes called anapanasati meaning awareness of breathing.
The basic theory behind anapana meditation is that we’re a bundle of corrupted karma and sankara, in modern terms you could roughly say neurosis and conditioning, which isn’t to remove the spiritual aspect of karma/sankara but more explain how they affect our life. They interfere with our emotional and mental well being, and when we let them interfere we actually reinforce them and increase them. By becoming aware of them we can let them occur without feeding them. It is as if they are fuel to a fire, every time we act on this karma/sankara we toss more fuel into the fire, but if we just observe them at let it occur then the fire consumes the fuel rather than being fed more. Anapana is a very grounded meditation, it works off the idea that we can’t meditate on abstract ideas, so we meditate on the body and sensations because those are relatively concrete. Instead of meditating on our emotions, we focus on where and how the emotions interface with our body. Karma/sankara act as conditioned responses, and the majority of our actions are based in them, but by releasing them we develop a greater ability to choose how to act, rather than reacting.
To perform anapana sit comfortably. Any seated posture will do as long as it can be maintained and is comfortable. Picture a triangle starting at the top of your nose between your brows, going down to the corners of your mouth, this is the arena that we use for anapana. Breathe normally, don’t try to breathe deeply, or slowly, let breath happen. Now observe physical sensations within that triangle, what do you feel? The subtle shift in temperature as you breathe in and out? The soft rush against your nostrils? An itch on the top of your nose? At first you may not feel anything, that isn’t because there is no sensation there, only that your mind is too unfocused to feel something so subtle. Don’t count the breaths, or think “In-Out,” just let them happen. This entire meditation is about observing and letting happen. If your nose itches don’t scratch it, don’t get annoyed, just “watch” the itch with your awareness. Any sensation you have, don’t reject it, don’t accept it, don’t react, only observe it until it fades away. As you gain greater focus change the arena, only do from the nostrils down, or eventual just observing the nostrils.
Now rather quickly you’ll realize you stopped paying attention to your breath and that’s okay, simply note that you are distracted and resume the focus on your breathing. To keep the mind focused on the breath for a while is a challenge, you may not even make it ten seconds, and that’s fine, as long as you realize you got distracted and bring your attention back. Like physical sensations don’t judge these distracting thoughts, or the act of distraction, don’t get upset you’re failing, because you’re not, simply bring your focus back to the breath. A teacher once told me “true meditation isn’t the ability to control focus, but the moment you realize you’ve lost focus and regain it.” You will get distracted, a lot, but when it happens bring your focus back to your breath, and you’ll find after a while you’ll get distracted less, and catch your wandering mind sooner, it just takes practice.
There is an advanced “sibling” of anapana called vipassana, but you can’t perform vipassana without having a really good handle on anapana. Vipassana means clear-seeing, and if you’re proficient at anapana, you can move onto it. Much like you focused on just your nostrils in anapana, in vipassana you pick a general area of the body (scalp, face, neck) and observe the bodily sensations there. Then as you become more proficient you shrink the area of focus until you’re watching your body in segments as small as a finger nail, and seeing what sensations arise there. To give a sense of how proficient one should be to begin vipassana, if you attend a retreat at a Vipassana Centre run by S.N. Goenka, for three days straight, over twelve hours a day, you practice anapana, only after that intensive (and it is intense) can you even struggle to begin vipassana. So don’t think you can jump into vipassana right away, and if you think you can and have, you’re deceiving yourself about the level of focus and awareness you have developed.
Next entry we jump ahead a few centuries and start spreading the love.
Blue Flame Magick Supplies Is Live
Read the whole article to find out how you could win a free pendant!
I’m happy to finally announce that Blue Flame Magick Supplies is now live on etsy. Blue Flame Magick Supplies offers ritual tools, blessed items, ritual supplies, and magickal services drawing their inspiration from Vajrayana Buddhism (Tantric Buddhism) and Western Ceremonial Magick. I plan on using it to sell the items I make as part of my practice, items I make for my practice, and assorted stuff I find handy and interesting to use.
I’ve made and consecrated a ridiculous amount of malas for various purposes, spirit work, wealth work, and elemental focuses mainly for now. I like malas what can I say, I find them really useful tools. For practice and experiment purposes all the malas I made have been consecrated with various unique rituals and mantras.
Also I’ve put up my Machik Labdrön (Chöd) pendants, and my Medicine Buddha pendants. These were created and consecrated over months of my daily practice, so unlike the malas these are a limited due to the time it takes to make them. (The Machik Labdrön pendants were over six months of daily rituals)
One of the requirements that was put on me for creating these pendants as part of my practice is the fact that two from each “batch” have to be given away. One goes to someone who I think needs it, the other goes to someone random. For the Medicine Buddha pendants the random person will be selected from those who asked for assistance on twitter when I was working on consecrating the pendants. But the Machik Labdrön (Chöd) pendants I’m going to be giving away through my blog and twitter. Just tweet at me, comment here, email me, whatever, just get in contact with me say you want into the raffle, and I’ll put you down for it. On Monday I’ll draw to see who gets the pendants. That’s it, you don’t need to do anything other than say you want in.
So what do these Machik Labdrön pendants do? Complicated, read the full description for more details, but basically they work to remove obstacles in your life and to repay karmic debts. They satisfying karmic debtors, and purify past transgressions. When there are obstacles in the way of your life (especially chronic ones), these pendants work to alleviate that. They do a lot more, but chöd is a complex practice and really hard to explain outside of Buddhist jargon and concisely. Any questions feel free to ask. As a side note, I was unable to find anyone who makes pendants of Machik, so not only are these consecrated me, I made these pendants myself.
I’ll blog when I put up new stuff (or several things), so please check out the store, share, spread, buy stuff, help support my dharma practice and magickal work.