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Tantric Goals
Sep. 16th, 2020 10:35 pmThe mysteries of the 3 channels continue to unfold around me
Guhyasamaja - Secret Assembly
“It is a beautiful deep-blue, seated form, in sexual embrace with the light-blue consort Sparaavajra.
Both yab and yum are smiling (though the mother is said to be very fierce), and decked with silks and jewels.
They each have three faces: blue, red, and white.
Their blue principal faces are close to each other, with the others on either side.
They represent the transmutation of passion, aggression, and ignorance into expressions of wisdom.
Each face is adorned with a third, wisdom eye in the forehead.
The yab sits in the vajra posture, with the yum in his lap, her legs encircling his waist in sexual embrace.
The figures have six arms.
The yab embraces the yum with his principal arms, his crossed hands holding a vajra and bell, as we saw with Cakrasamvara.
At the same time, the yum embraces the yab with two of her arms, also holding a vajra and bell.
In his other right hands the yah holds the wheel and the lotus.
In her other right hands, on the opposite side of the figure, the yum holds the same emblems.
In their other left hands both yab and yum hold a jewel and a sword.
It is a symbol of a psyche, and a universe, in which everything is in perfect harmony.
The faces are serene, the sitting posture has a calmer feel than the dancing and trampling of the other yidams we have met.
Yab and yum perfectly mirror each another in their hand positions and emblems.
They, and all the opposites they represent, are in total accord.
Even the two sides of the figures are in balance.
Drawing a vertical line through the centre of the figures would still leave two harmonious sides with all the six emblems.
We are in a world where opposites attain a two in- oneness, and the same cosmic laws can be demonstrated in the macrocosm or microcosm.”
http://www.chinabuddhismencyclopedia.com/en/index.php?title=Guhyasamaja
“According to a Tson-kha-pa commentary on the Guhyasamaja cycle, the dissolu- tion of the earth element into water yields an appearance like a mirage (marici), of water into fire an appearance like smoke (dhuma), of fire into wind an appearance like fireflies (khadyota), of wind into the three Lights an appearance like a lamp (prad~pa), and of the Lights into ultimate nature an appearance like a cloudless sky (nirabhragagana).
http://www.chinabuddhismencyclopedia.com/en/index.php?title=Female_Energy_and_Symbolism_in_the_Buddhist_Tantras
Guhyasamaja - Secret Assembly
“It is a beautiful deep-blue, seated form, in sexual embrace with the light-blue consort Sparaavajra.
Both yab and yum are smiling (though the mother is said to be very fierce), and decked with silks and jewels.
They each have three faces: blue, red, and white.
Their blue principal faces are close to each other, with the others on either side.
They represent the transmutation of passion, aggression, and ignorance into expressions of wisdom.
Each face is adorned with a third, wisdom eye in the forehead.
The yab sits in the vajra posture, with the yum in his lap, her legs encircling his waist in sexual embrace.
The figures have six arms.
The yab embraces the yum with his principal arms, his crossed hands holding a vajra and bell, as we saw with Cakrasamvara.
At the same time, the yum embraces the yab with two of her arms, also holding a vajra and bell.
In his other right hands the yah holds the wheel and the lotus.
In her other right hands, on the opposite side of the figure, the yum holds the same emblems.
In their other left hands both yab and yum hold a jewel and a sword.
It is a symbol of a psyche, and a universe, in which everything is in perfect harmony.
The faces are serene, the sitting posture has a calmer feel than the dancing and trampling of the other yidams we have met.
Yab and yum perfectly mirror each another in their hand positions and emblems.
They, and all the opposites they represent, are in total accord.
Even the two sides of the figures are in balance.
Drawing a vertical line through the centre of the figures would still leave two harmonious sides with all the six emblems.
We are in a world where opposites attain a two in- oneness, and the same cosmic laws can be demonstrated in the macrocosm or microcosm.”
http://www.chinabuddhismencyclopedia.com/en/index.php?title=Guhyasamaja
“According to a Tson-kha-pa commentary on the Guhyasamaja cycle, the dissolu- tion of the earth element into water yields an appearance like a mirage (marici), of water into fire an appearance like smoke (dhuma), of fire into wind an appearance like fireflies (khadyota), of wind into the three Lights an appearance like a lamp (prad~pa), and of the Lights into ultimate nature an appearance like a cloudless sky (nirabhragagana).
http://www.chinabuddhismencyclopedia.com/en/index.php?title=Female_Energy_and_Symbolism_in_the_Buddhist_Tantras
