Difference between revisions of "Interactivity with the Shakti Cluster"
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− | Readers may wonder why I am using the terms [[Shakti]] and [[Dakini]] almost interchangeably. Why don't I just call the [[Shakti]] Cluster, modified in my version from ten to eighteen components, the [[Dakini]] Cluster? Well, call it that if you like. [[Shakti]] Cluster and [[Dakini]] Cluster are two names for the same {{Wiki|entity}}, but there are [[reasons]] for using both terms: mainly because [[Shakti]] Cluster has a more expansive connotation. Allow me to develop this matter a little before proceeding with a tour of the Cluster. | + | Readers may [[wonder]] why I am using the terms [[Shakti]] and [[Dakini]] almost interchangeably. Why don't I just call the [[Shakti]] Cluster, modified in my version from ten to eighteen components, the [[Dakini]] Cluster? Well, call it that if you like. [[Shakti]] Cluster and [[Dakini]] Cluster are two names for the same {{Wiki|entity}}, but there are [[reasons]] for using both terms: mainly because [[Shakti]] Cluster has a more expansive connotation. Allow me to develop this {{Wiki|matter}} a little before proceeding with a tour of the Cluster. |
− | [[Shakti]] and Sophia | + | [[Shakti]] and [[Sophia]] |
− | In Not in His Image, I pointed out that [[Hindu]] [[Tantra]] is explicitly clear on the dual {{Wiki|status}} of the [[earth]] [[goddess]], the Gnostic Sophia. Its asserts that she [[exists]] simultaneously in two [[forms]]: the torrential [[luminosity]] of the primary [[substance]] [[body]] of the [[Goddess]], consisting of Organic [[Light]], and her {{Wiki|planetary}} [[body]], the [[earth]], consisting of the {{Wiki|biosphere}} and the solid {{Wiki|planet}}. | + | In Not in His Image, I pointed out that [[Hindu]] [[Tantra]] is explicitly clear on the dual {{Wiki|status}} of the [[earth]] [[goddess]], the [[Gnostic]] [[Sophia]]. Its asserts that she [[exists]] simultaneously in two [[forms]]: the torrential [[luminosity]] of the primary [[substance]] [[body]] of the [[Goddess]], consisting of Organic [[Light]], and her {{Wiki|planetary}} [[body]], the [[earth]], consisting of the {{Wiki|biosphere}} and the solid {{Wiki|planet}}. |
− | [[Shakti]] who is in Herself [[pure]] blissful [[Consciousness]] is also the Mother of [[Nature]] and is [[Nature]] itself born in the creative play of her [[thought]]. | + | [[Shakti]] who is in Herself [[pure]] [[blissful]] [[Consciousness]] is also the Mother of [[Nature]] and is [[Nature]] itself born in the creative play of her [[thought]]. |
− | - Sir John Woodroffe, The Garland of Letters | + | - [[Sir John Woodroffe]], The [[Garland]] of Letters |
Shakti-Sophia is both the Mother of [[Nature]] (primary [[substance]] [[body]] of Organic [[Light]]) and [[Nature]] itself (the sensory {{Wiki|planet}}, [[Wikipedia:Gaia (mythology)|Gaia]]). [[Shakti]] is a [[name]] for the [[Divine]] {{Wiki|Feminine}} [[manifesting]] as the {{Wiki|matrix}} of generative forces that produce and sustain the natural [[world]]. "The [[Sanskrit]] [[root]] shak-, “to be powerful,” also occurs in the Shekinah, a Hebrew [[name]] for the presence of the {{Wiki|female}} [[divinity]] who was textually excised from Judaic [[religion]]. It is the [[root]] of words such as [[sacred]], sacerdotal, sacrament, and {{Wiki|sacrifice}}. The compounds Gaia-Shakti and Shakti-Sophia can be useful in asserting the clear and consistent parallels between [[Goddess]] [[mysticism]] in the [[West]] and in {{Wiki|Asia}}" (NIHI p 144). | Shakti-Sophia is both the Mother of [[Nature]] (primary [[substance]] [[body]] of Organic [[Light]]) and [[Nature]] itself (the sensory {{Wiki|planet}}, [[Wikipedia:Gaia (mythology)|Gaia]]). [[Shakti]] is a [[name]] for the [[Divine]] {{Wiki|Feminine}} [[manifesting]] as the {{Wiki|matrix}} of generative forces that produce and sustain the natural [[world]]. "The [[Sanskrit]] [[root]] shak-, “to be powerful,” also occurs in the Shekinah, a Hebrew [[name]] for the presence of the {{Wiki|female}} [[divinity]] who was textually excised from Judaic [[religion]]. It is the [[root]] of words such as [[sacred]], sacerdotal, sacrament, and {{Wiki|sacrifice}}. The compounds Gaia-Shakti and Shakti-Sophia can be useful in asserting the clear and consistent parallels between [[Goddess]] [[mysticism]] in the [[West]] and in {{Wiki|Asia}}" (NIHI p 144). | ||
− | For [[Tantrikas]], there is [[nothing]] in the least remote or abstract about the [[cosmic]] agency called [[Shakti]]. In The Garland of Letters, Woodroffe cites a cogent [[Tantric]] line: “All things [[exist]] in Her who is of the [[nature]] of [[feeling]] in a homogeneous mass.” [[Shakti]] is the {{Wiki|omnipresent}} [[sensuous]] current of emotive [[manifestation]] of [[pure]] being in sentient [[form]] and [[mind]]. It is a felt current that arises in the [[absolute]] stillness of the static beholding [[awareness]], [[Shiva]]. The term [[Shakti]] Cluster is valuable because it brings [[attention]] to the fact that the felt current that sustains the [[material universe]], though {{Wiki|omnipresent}}, can and does assume a specific and discrete configuration. This image recalls the "bands of [[emanations]]" in the scorcer's explanation presented by don Juan to Castaneda. | + | For [[Tantrikas]], there is [[nothing]] in the least remote or abstract about the [[cosmic]] agency called [[Shakti]]. In The [[Garland]] of Letters, [[Woodroffe]] cites a cogent [[Tantric]] line: “All things [[exist]] in Her who is of the [[nature]] of [[feeling]] in a homogeneous {{Wiki|mass}}.” [[Shakti]] is the {{Wiki|omnipresent}} [[sensuous]] current of {{Wiki|emotive}} [[manifestation]] of [[pure]] being in [[sentient]] [[form]] and [[mind]]. It is a felt current that arises in the [[absolute]] stillness of the static beholding [[awareness]], [[Shiva]]. The term [[Shakti]] Cluster is valuable because it brings [[attention]] to the fact that the felt current that sustains the [[material universe]], though {{Wiki|omnipresent}}, can and does assume a specific and discrete configuration. This image recalls the "bands of [[emanations]]" in the scorcer's explanation presented by don Juan to Castaneda. |
− | The [[cosmology]] of [[Hindu]] [[Tantra]] tallies beautifully with Levantine [[Gnosis]], but [[Tantric teachings]] add an additional point, explaining how Shakti-Sophia could turn into the [[earth]] and still remain what she is in [[cosmic]] terms. “When moved to create, the Great Power or Megale Dynamis of the Gnostics issues from the depths of Being and becomes [[Mind]] and Matter whilst remaining what She ever was" (Ibid.). This statement epitomizes the Sophia mythos and confirms that Shakti-Sophia, the [[Divine]] {{Wiki|Feminine}}, is not something remote and elevated [[beyond]] this [[world]], but is the luminous [[divinity]] immanent in the natural [[world]]. In Gnostic [[myth]], the [[Aeon]] Sophia turns into the [[earth]], morphing into the [[physical]] [[elements]] of the solid {{Wiki|planet}}, secreting the solid, fluid, and aerial [[elements]] of the {{Wiki|atmosphere}} from her own [[substance]], Organic [[Light]]. “This primal Power (Adya-Shakti), as [[object]] of {{Wiki|worship}}, is the Great Mother (Magna Mater) of all natural things (Natura Naturans) and is [[Nature]] itself (Natura Naturata)" (Woodroffe, [[Shakti]] and [[Shakta]]). | + | The [[cosmology]] of [[Hindu]] [[Tantra]] tallies beautifully with Levantine [[Gnosis]], but [[Tantric teachings]] add an additional point, explaining how Shakti-Sophia could turn into the [[earth]] and still remain what she is in [[cosmic]] terms. “When moved to create, the Great Power or Megale Dynamis of the [[Gnostics]] issues from the depths of Being and becomes [[Mind]] and Matter whilst remaining what She ever was" (Ibid.). This statement epitomizes the [[Sophia]] mythos and confirms that Shakti-Sophia, the [[Divine]] {{Wiki|Feminine}}, is not something remote and elevated [[beyond]] this [[world]], but is the {{Wiki|luminous}} [[divinity]] immanent in the natural [[world]]. In [[Gnostic]] [[myth]], the [[Aeon]] [[Sophia]] turns into the [[earth]], morphing into the [[physical]] [[elements]] of the solid {{Wiki|planet}}, secreting the solid, fluid, and aerial [[elements]] of the {{Wiki|atmosphere}} from her [[own]] [[substance]], Organic [[Light]]. “This primal Power ([[Adya-Shakti]]), as [[object]] of {{Wiki|worship}}, is the Great Mother (Magna Mater) of all natural things (Natura Naturans) and is [[Nature]] itself (Natura Naturata)" ([[Woodroffe]], [[Shakti]] and [[Shakta]]). |
− | So, the value of [[Shakti]] is its [[cosmological]] scope, combined with the [[assertion]] of sensous, material presence. [[Dakini]], when applied to the [[Shakti]] Cluster, refers to an elegant differentiation or faceting of the [[Divine]] {{Wiki|Feminine}} in its Gaian or {{Wiki|planetary}} modality. The eighteen [[Dakinis]] of the Cluster are facets of the [[Shakti]] who is Sophia in her [[cosmic]], supra-planetary {{Wiki|status}}, and the living presence of the self-aware {{Wiki|planet}}, [[Wikipedia:Gaia (mythology)|Gaia]] [[awakening]]. | + | So, the value of [[Shakti]] is its [[cosmological]] scope, combined with the [[assertion]] of sensous, material presence. [[Dakini]], when applied to the [[Shakti]] Cluster, refers to an elegant differentiation or faceting of the [[Divine]] {{Wiki|Feminine}} in its [[Gaian]] or {{Wiki|planetary}} modality. The eighteen [[Dakinis]] of the Cluster are facets of the [[Shakti]] who is [[Sophia]] in her [[cosmic]], supra-planetary {{Wiki|status}}, and the living presence of the [[self-aware]] {{Wiki|planet}}, [[Wikipedia:Gaia (mythology)|Gaia]] [[awakening]]. |
− | The Cluster is actually an eruption of currents in the {{Wiki|atmosphere}} of the earth—such is my observation, based on experimentation with {{Wiki|psychoactive}} [[plants]]. The [[Dakinis]] are animated images that run on these currents and allow us to identify them and respond to them. Vajravahari is the "face" or facet of one current, Shodashi is the "face" or facet of another, and so on. Each current has a particular frequency or signature, [[matrika]] ("[[letter]], code-name") in [[Sanskrit]]. By [[character]] and [[intention]], theme and style, each of these [[Dakinis]] defines a specific vein of Gaian expression, including [[mental]] and [[emotional]] animation. | + | The Cluster is actually an eruption of currents in the {{Wiki|atmosphere}} of the earth—such is my observation, based on experimentation with {{Wiki|psychoactive}} [[plants]]. The [[Dakinis]] are animated images that run on these currents and allow us to identify them and respond to them. Vajravahari is the "face" or facet of one current, [[Shodashi]] is the "face" or facet of another, and so on. Each current has a particular frequency or signature, [[matrika]] ("[[letter]], code-name") in [[Sanskrit]]. By [[character]] and [[intention]], theme and style, each of these [[Dakinis]] defines a specific vein of [[Gaian]] expression, [[including]] [[mental]] and [[emotional]] animation. |
− | To be interactive with the Gaian [[Dakinis]], initially, is to receive and express their [[characteristic]] [[mental]] and [[emotional]] [[emanations]]: to get on their wavelengths. | + | To be interactive with the [[Gaian]] [[Dakinis]], initially, is to receive and express their [[characteristic]] [[mental]] and [[emotional]] [[emanations]]: to get on their wavelengths. |
The Whole Shebang | The Whole Shebang | ||
− | In the current writings, I am approaching the [[Shakti]] Cluster from different angles to keep the [[view]] fluid and open-ended. In this essay, I want to describe the structure of the Cluster and enumerate the components, the full crew of [[Dakinis]]. Having determined that the ten [[Mahavidyas]] were the core of a more complex configuration, I arrived at a total of eighteen [[Dakinis]], the whole shebang, arranged like this: | + | In the current writings, I am approaching the [[Shakti]] Cluster from different angles to keep the [[view]] fluid and open-ended. In this essay, I want to describe the {{Wiki|structure}} of the Cluster and enumerate the components, the full crew of [[Dakinis]]. Having determined that the ten [[Mahavidyas]] were the core of a more complex configuration, I arrived at a total of eighteen [[Dakinis]], the whole shebang, arranged like this: |
10 [[Mahavidyas]], [[Hindu]] [[Goddesses]] | 10 [[Mahavidyas]], [[Hindu]] [[Goddesses]] | ||
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1 [[Kali]] AKA [[Mahakali]], [[Kali]] Ma, the head of the group | 1 [[Kali]] AKA [[Mahakali]], [[Kali]] Ma, the head of the group | ||
2 [[Tara]] who delivers us into the [[realm]] of [[liberation]] | 2 [[Tara]] who delivers us into the [[realm]] of [[liberation]] | ||
− | 3 Shodashi AKA [[Sundari]], "beautiful one" | + | 3 [[Shodashi]] AKA [[Sundari]], "beautiful one" |
− | 4 Bhuvaneshvari [[goddess]] of terrestrial [[forms]] (bhu = [[earth]]) | + | 4 [[Bhuvaneshvari]] [[goddess]] of terrestrial [[forms]] (bhu = [[earth]]) |
5 [[Chinnamasta]] the self-beheading [[goddess]] | 5 [[Chinnamasta]] the self-beheading [[goddess]] | ||
6 [[Bhairavi]] "terrible one," who annihilates our [[sense]] of [[time]] | 6 [[Bhairavi]] "terrible one," who annihilates our [[sense]] of [[time]] | ||
7 [[Dhumavati]] "the {{Wiki|widow}}," who reverses misfortunes | 7 [[Dhumavati]] "the {{Wiki|widow}}," who reverses misfortunes | ||
− | 8 Bagala AKA Bhagalamuki, "crane-headed" [[goddess]] | + | 8 [[Bagala]] AKA Bhagalamuki, "crane-headed" [[goddess]] |
− | 9 [[Matangi]] "the outcaste," mistress of [[animal]] [[powers]] | + | 9 [[Matangi]] "the [[outcaste]]," mistress of [[animal]] [[powers]] |
10 [[Kamala]] [[goddess]] of [[love]] and [[desire]], who beautifies us | 10 [[Kamala]] [[goddess]] of [[love]] and [[desire]], who beautifies us | ||
− | With each encounter with the [[Mahavidyas]], we pick up more detail on their {{Wiki|individual}} traits and [[powers]]. Each has her own [[mantra]] ([[sound]] [[formula]]) and [[yantra]] (geometrical design). It takes some [[time]] to get to know them, but not so long. As you do get to know them, you may find that you are attracted to a certain one more than others. You [[feel]] affinities here and there, catch a sharp resonance. You identify. The [[Mahavidyas]] have a way of attaching themselves to the [[Wikipedia:Psyche (psychology)|psyche]] of those who will become their {{Wiki|devotees}}. They wil adhere selectively to your [[imagination]] of them. | + | With each encounter with the [[Mahavidyas]], we pick up more detail on their {{Wiki|individual}} traits and [[powers]]. Each has her [[own]] [[mantra]] ([[sound]] [[formula]]) and [[yantra]] (geometrical design). It takes some [[time]] to get to know them, but not so long. As you do get to know them, you may find that you are attracted to a certain one more than others. You [[feel]] affinities here and there, catch a sharp resonance. You identify. The [[Mahavidyas]] have a way of attaching themselves to the [[Wikipedia:Psyche (psychology)|psyche]] of those who will become their {{Wiki|devotees}}. They wil adhere selectively to your [[imagination]] of them. |
Additional to the core ten [[Hindu]] [[goddesses]] is a sub-set of five [[goddesses]] in the class of [[Tibetan]] [[Wisdom Dakinis]] (WD) and {{Wiki|Female}} [[Buddhas]] (FB). These are: | Additional to the core ten [[Hindu]] [[goddesses]] is a sub-set of five [[goddesses]] in the class of [[Tibetan]] [[Wisdom Dakinis]] (WD) and {{Wiki|Female}} [[Buddhas]] (FB). These are: | ||
− | 11 [[Nairatmya]] (nai RAHT MYAH), "whose [[body]] is the sky" FB | + | 11 [[Nairatmya]] ([[nai RAHT MYAH]]), "whose [[body]] is the sky" FB |
12 [[Vajravarahi]] "[[Diamond]] Sow,"a powerful revealer WD | 12 [[Vajravarahi]] "[[Diamond]] Sow,"a powerful revealer WD | ||
− | 13 [[Kurukulla]] mistress of witchcraft and enchantment WD | + | 13 [[Kurukulla]] mistress of {{Wiki|witchcraft}} and enchantment WD |
− | 14 [[Parnashavari]] "The Leaf-Clad Lady," {{Wiki|shamanic}} [[deity]] FB | + | 14 [[Parnashavari]] "The [[Leaf-Clad Lady]]," {{Wiki|shamanic}} [[deity]] FB |
− | 15 Visvamata "The Variegated Mother," FB | + | 15 [[Visvamata]] "The Variegated Mother," FB |
− | {{Wiki|Female}} [[Buddhas]] by Greg Mullin was most helpful in allowing me to pull together these entities, who had been floating around rather randomly in my [[imagination]] for a good many years. His vivid descriptions assisted me in placing them in the expanded Cluster, [[relative]] to the [[Tantric]] {{Wiki|Zodiac}}. | + | {{Wiki|Female}} [[Buddhas]] by Greg [[Mullin]] was most helpful in allowing me to pull together these entities, who had been floating around rather randomly in my [[imagination]] for a good many years. His vivid descriptions assisted me in placing them in the expanded Cluster, [[relative]] to the [[Tantric]] {{Wiki|Zodiac}}. |
− | These [[five dakinis]] [[form]] a {{Wiki|distinct}} group that may be correlated to certain items in [[Buddhism]], particularly the five [[skandas]] and the [[five elements]] ([[earth]], [[air]], [[fire]], [[water]] and [[akasha]] or {{Wiki|ether}}), but I am wary of such correlations, as I have already noted. They run quickly into contrivance and distract from the fluid, anomalous [[nature]] of these [[dakinis]]. These are not gals you can pin down and label, or would want to... I do find, however, that this "[[mystic]] pentagram" of two [[Dakinis]] and three {{Wiki|Female}} [[Buddhas]] is highly suggestive in certain ways, and calls for further [[investigation]] in heightened [[awareness]]. | + | These [[five dakinis]] [[form]] a {{Wiki|distinct}} group that may be correlated to certain items in [[Buddhism]], particularly the five [[skandas]] and the [[five elements]] ([[earth]], [[air]], [[fire]], [[water]] and [[akasha]] or {{Wiki|ether}}), but I am wary of such correlations, as I have already noted. They run quickly into contrivance and distract from the fluid, {{Wiki|anomalous}} [[nature]] of these [[dakinis]]. These are not gals you can pin down and label, or would want to... I do find, however, that this "[[mystic]] [[pentagram]]" of two [[Dakinis]] and three {{Wiki|Female}} [[Buddhas]] is highly suggestive in certain ways, and calls for further [[investigation]] in heightened [[awareness]]. |
After this close-knit unit of [[five dakinis]] comes a special pair, a [[Dangerous]] [[Protector]] and a unique {{Wiki|female}} {{Wiki|Female}} [[Buddha]]: | After this close-knit unit of [[five dakinis]] comes a special pair, a [[Dangerous]] [[Protector]] and a unique {{Wiki|female}} {{Wiki|Female}} [[Buddha]]: | ||
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17 [[Durtro]] [[Lhamo]], {{Wiki|patron}} and [[protector]] of [[tertons]] | 17 [[Durtro]] [[Lhamo]], {{Wiki|patron}} and [[protector]] of [[tertons]] | ||
− | [[Dangerous]] [[Protectors]] belong to a class of [[Tibetan]] [[deities]] whose role is defence and [[protection]], [[traditionally]] considered. What is there to defend and {{Wiki|protect}}, dare I ask? The [[truth]] or someone's cherished version of it. We'll see about that. In the fairy-tale account of the introduction of [[Buddhism]] into [[Tibet]], [[Padma Sambhava]] converted the local {{Wiki|demons}} to [[protectors]] of the new message of [[Buddhism]]. Who buys this charming story-line? I, for one, do not. I am deeply [[interested]] in the [[nature]] and [[activity]] of [[Dangerous]] [[Protectors]], but not along the lines of [[traditional]] assumptions. The inclusion of [[Durtro]] [[Lhamo]] in the [[Dakini]] Cluster is somewhat baffling, perhaps. Yet one thing I could say may be helpful: [[tertons]] matter to [[Wikipedia:Gaia (mythology)|Gaia]], so their [[protection]] may not be out of place among the [[activities]] of the Cluster. | + | [[Dangerous]] [[Protectors]] belong to a class of [[Tibetan]] [[deities]] whose role is defence and [[protection]], [[traditionally]] considered. What is there to defend and {{Wiki|protect}}, dare I ask? The [[truth]] or someone's cherished version of it. We'll see about that. In the fairy-tale account of the introduction of [[Buddhism]] into [[Tibet]], [[Padma Sambhava]] converted the local {{Wiki|demons}} to [[protectors]] of the new message of [[Buddhism]]. Who buys this [[charming]] story-line? I, for one, do not. I am deeply [[interested]] in the [[nature]] and [[activity]] of [[Dangerous]] [[Protectors]], but not along the lines of [[traditional]] {{Wiki|assumptions}}. The inclusion of [[Durtro]] [[Lhamo]] in the [[Dakini]] Cluster is somewhat baffling, perhaps. Yet one thing I could say may be helpful: [[tertons]] {{Wiki|matter}} to [[Wikipedia:Gaia (mythology)|Gaia]], so their [[protection]] may not be out of place among the [[activities]] of the Cluster. |
− | [[Tertons]] are {{Wiki|shamans}} who discover [[hidden treasures]] of various kinds, but mainly [[treasure]] of [[knowledge]] and [[ritual]] practice. IN a broad [[sense]], [[termas]] include revelations, or courses of sacrecd instruction, that come to {{Wiki|individuals}} through [[attunement]] to the [[mind]] of [[Wikipedia:Gaia (mythology)|Gaia]], and alignment with her purposes. [[Traditionally]], [[termas]] include [[philosophical]] teachings on the [[nature]] of [[emptiness]], but more often they [[concern]] [[ritual]] [[actions]] such as {{Wiki|divination}}, casting {{Wiki|spells}}, and [[magical]] [[aggression]], including the intent to kill. I suspect that [[Durtro]] Lhamo's inclusion in the Cluster may have something to do with "contra-violence" and [[rite]] action—that is, the use of [[ritual]] [[action]] against perpetrators, liars, and manipulators who cannot be deterred or defeated by ordinary means. | + | [[Tertons]] are {{Wiki|shamans}} who discover [[hidden treasures]] of various kinds, but mainly [[treasure]] of [[knowledge]] and [[ritual]] practice. IN a broad [[sense]], [[termas]] include revelations, or courses of sacrecd instruction, that come to {{Wiki|individuals}} through [[attunement]] to the [[mind]] of [[Wikipedia:Gaia (mythology)|Gaia]], and alignment with her purposes. [[Traditionally]], [[termas]] include [[philosophical]] teachings on the [[nature]] of [[emptiness]], but more often they [[concern]] [[ritual]] [[actions]] such as {{Wiki|divination}}, casting {{Wiki|spells}}, and [[magical]] [[aggression]], [[including]] the intent to kill. I suspect that [[Durtro]] [[Lhamo's]] inclusion in the Cluster may have something to do with "contra-violence" and [[rite]] action—that is, the use of [[ritual]] [[action]] against perpetrators, liars, and manipulators who cannot be deterred or defeated by ordinary means. |
− | Oddly paired with [[Durtro]] [[Lhamo]] is [[Prajnaparamita]], the "Supreme [[Insight]]" [[Buddha]], a {{Wiki|female}} [[representation]] of [[enlightened mind]] in [[Mahayana Buddhism]]. This term is usually translated "[[Perfection of Wisdom]]." [[Traditionally]], this figure represents the {{Wiki|epitome}} of [[Buddhist teachings]]. Miranda Shaw calls her "the luminous mother of [[perfect wisdom]]" and, guess what, "the [[Buddhist]] Sophia." Hers is "the serene, [[clear-sighted]] gaze of [[non-dual wisdom]]." It would be hard to think of any image in all of [[Buddhist art]] that summarises the [[sublime]] teachings of [[Buddhism]] better than this figure. | + | Oddly paired with [[Durtro]] [[Lhamo]] is [[Prajnaparamita]], the "Supreme [[Insight]]" [[Buddha]], a {{Wiki|female}} [[representation]] of [[enlightened mind]] in [[Mahayana Buddhism]]. This term is usually translated "[[Perfection of Wisdom]]." [[Traditionally]], this figure represents the {{Wiki|epitome}} of [[Buddhist teachings]]. [[Miranda Shaw]] calls her "the {{Wiki|luminous}} mother of [[perfect wisdom]]" and, guess what, "the [[Buddhist]] [[Sophia]]." Hers is "the [[serene]], [[clear-sighted]] gaze of [[non-dual wisdom]]." It would be hard to think of any image in all of [[Buddhist art]] that summarises the [[sublime]] teachings of [[Buddhism]] better than this figure. |
− | [[Scholars]] have a problem with [[Prajnaparamita]], however. She appears to have emerged suddenly and without apparent origin in [[Mahayana]] [[religion]]. Experts such as {{Wiki|Edward Conze}} regarded her as "an 'irruption' into [[Buddhism]] of {{Wiki|Paleolithic}} and Dravidian mother [[goddesses]]." Shaw wonders how to explain "the sudden [[transformation]] of the {{Wiki|chthonic}}, {{Wiki|fertile}} [[earth]] mother into the metaphysically [[sublime]] mother of [[wisdom]]?" ([[Buddhist]] [[Goddesses]] of [[India]], p 167). How, indeed, explain the image of a {{Wiki|female}} [[earth]] [[deity]] to represent the male-mind constructions of a paternally defined system that is [[Mahayana]] [[philosophy]]? | + | [[Scholars]] have a problem with [[Prajnaparamita]], however. She appears to have emerged suddenly and without apparent origin in [[Mahayana]] [[religion]]. Experts such as {{Wiki|Edward Conze}} regarded her as "an 'irruption' into [[Buddhism]] of {{Wiki|Paleolithic}} and [[Dravidian]] mother [[goddesses]]." Shaw wonders how to explain "the sudden [[transformation]] of the {{Wiki|chthonic}}, {{Wiki|fertile}} [[earth]] mother into the [[Wikipedia:Metaphysics|metaphysically]] [[sublime]] mother of [[wisdom]]?" ([[Buddhist]] [[Goddesses]] of [[India]], p 167). How, indeed, explain the image of a {{Wiki|female}} [[earth]] [[deity]] to represent the male-mind constructions of a paternally defined system that is [[Mahayana]] [[philosophy]]? |
− | Shaw does not explain "the {{Wiki|revolutionary}} shift in [[Buddhist]] [[consciousness]]" signaled by the [[emergence]] of the [[Prajnaparamita]] genre of {{Wiki|discourse}}, but I would guess that the production of the principal texts in this genre between 300 and 500 CE corresponds to the insemination of [[Buddhism]] by [[Gnosticism]], during the first centuries of the Gnostic {{Wiki|diaspora}}. [[Prajnaparamita]] is indeed the [[Buddhist]] Sophia and may be well be the {{Wiki|evidence}} of cross-cultural transposition of Sophia into [[Mahayana]]. (The same could be said of the [[Bodhisatta]] {{Wiki|ideal}} that arose in around 150 CE: it is a transposition of the Gnostic phoster or revealer into [[Mahayana Buddhism]].) Shaw says that this {{Wiki|female}} [[Buddha]], often pictured with a [[book]], is "the [[Wikipedia:Absolute (philosophy)|ultimate]] [[teacher]], the instructor of those who seek [[liberating insight]]." As such, she would clearly reflect the [[human]] presence of the Gnostic teletai who were the educators of the {{Wiki|ancient}} [[world]], although they did not exclusively teach [[liberation]]. | + | Shaw does not explain "the {{Wiki|revolutionary}} shift in [[Buddhist]] [[consciousness]]" signaled by the [[emergence]] of the [[Prajnaparamita]] genre of {{Wiki|discourse}}, but I would guess that the production of the [[principal]] texts in this genre between 300 and 500 CE corresponds to the insemination of [[Buddhism]] by [[Gnosticism]], during the first centuries of the [[Gnostic]] {{Wiki|diaspora}}. [[Prajnaparamita]] is indeed the [[Buddhist]] [[Sophia]] and may be well be the {{Wiki|evidence}} of cross-cultural transposition of [[Sophia]] into [[Mahayana]]. (The same could be said of the [[Bodhisatta]] {{Wiki|ideal}} that arose in around 150 CE: it is a transposition of the [[Gnostic]] phoster or revealer into [[Mahayana Buddhism]].) Shaw says that this {{Wiki|female}} [[Buddha]], often pictured with a [[book]], is "the [[Wikipedia:Absolute (philosophy)|ultimate]] [[teacher]], the instructor of those who seek [[liberating insight]]." As such, she would clearly reflect the [[human]] presence of the [[Gnostic]] teletai who were the educators of the {{Wiki|ancient}} [[world]], although they did not exclusively teach [[liberation]]. |
− | There is apparently a trick with Prajnaparamita's role in the [[Shakti]] Cluster. She appears to be the front woman or stand-in for another [[dakini]] lurking in the background. This other, half-hidden [[dakini]] is called—bear with me, folks—Suryacandrasiddhi, "accomplished like the [[powers]] of the {{Wiki|sun}} and [[moon]]." Her [[Tibetan]] [[name]] is [[Pema]] Kethang. She is also called [[Guhyajnana]], "Secret [[Wisdom]]," and Lekyi Wangmo, "Powerful Lady." This [[dakini]] is extremely famous in [[Tibetan]] lore, because she is known to have been the first initiator of [[Padma Sambhava]], the founder of [[Vajrayana]]. | + | There is apparently a trick with [[Prajnaparamita's]] role in the [[Shakti]] Cluster. She appears to be the front woman or stand-in for another [[dakini]] lurking in the background. This other, half-hidden [[dakini]] is called—bear with me, folks—Suryacandrasiddhi, "accomplished like the [[powers]] of the {{Wiki|sun}} and [[moon]]." Her [[Tibetan]] [[name]] is [[Pema]] Kethang. She is also called [[Guhyajnana]], "Secret [[Wisdom]]," and [[Lekyi Wangmo]], "Powerful Lady." This [[dakini]] is extremely famous in [[Tibetan]] lore, because she is known to have been the first [[initiator]] of [[Padma Sambhava]], the founder of [[Vajrayana]]. |
− | I am in the process of {{Wiki|learning}} more about the peculiar arrangement of [[channel]] 17. So far, I understand that the Secret [[Wisdom Dakini]] grants special instruction to those who come to her initially through [[Prajnaparamita]]. In other words, [[Prajnaparamita]] is a source of general teachings about [[compassion]], consistent with the [[traditional]] [[doctrines]] in [[Mahayana Buddhism]], but the Secret [[Wisdom Dakini]] represents a deeper, and perhaps darker, [[view]] of [[enlightenment]] about [[compassion]]. This less-known {{Wiki|perspective}} may include what [[scholars]] call "transgressive [[views]]"— that is, [[views]] that go against the norm and defy ordinary [[ethical]] assumptions. In this [[respect]], the Secret [[Wisdom Dakini]] would be well matched with the [[Dangerous]] [[Protector]], [[Durtro]] [[Lhamo]], whose protective [[powers]] include [[magical]] agression and other [[ethically]] dubious [[powers]]. | + | I am in the process of {{Wiki|learning}} more about the peculiar arrangement of [[channel]] 17. So far, I understand that the Secret [[Wisdom Dakini]] grants special instruction to those who come to her initially through [[Prajnaparamita]]. In other words, [[Prajnaparamita]] is a source of general teachings about [[compassion]], consistent with the [[traditional]] [[doctrines]] in [[Mahayana Buddhism]], but the Secret [[Wisdom Dakini]] represents a deeper, and perhaps darker, [[view]] of [[enlightenment]] about [[compassion]]. This less-known {{Wiki|perspective}} may include what [[scholars]] call "transgressive [[views]]"— that is, [[views]] that go against the norm and defy ordinary [[ethical]] {{Wiki|assumptions}}. In this [[respect]], the Secret [[Wisdom Dakini]] would be well matched with the [[Dangerous]] [[Protector]], [[Durtro]] [[Lhamo]], whose protective [[powers]] include [[magical]] agression and other [[ethically]] dubious [[powers]]. |
I do not list [[Prajnaparamita]] and the Suryacandrasiddhi as two [[dakinis]], 17 and 18, because they appear to [[function]] as one [[channel]] with two interchangeable frequencies. More at eleven, folks. | I do not list [[Prajnaparamita]] and the Suryacandrasiddhi as two [[dakinis]], 17 and 18, because they appear to [[function]] as one [[channel]] with two interchangeable frequencies. More at eleven, folks. | ||
Line 91: | Line 91: | ||
18 The Secret or Unnamed [[Dakini]] | 18 The Secret or Unnamed [[Dakini]] | ||
− | The Gaian [[Dakinis]], in general, represent the [[supernatural]] source of a subliminal [[mind]] [[activity]] grounded in the {{Wiki|planetary}} {{Wiki|matrix}}. Their "frequencies" are the streamings of Gaian [[intelligence]] into the [[human realm]], but in a particular way, with a particular intent. The [[Dakinis]] of the [[Shakti]] Cluster are broadcast channels in the [[mind]] of [[Wikipedia:Gaia (mythology)|Gaia]]. There are certainly countless such channels, for the [[mind]] of [[Wikipedia:Gaia (mythology)|Gaia]] is the living [[intelligence]] of [[nature]] that speaks to [[humanity]] in a myriad ways. For instance, ayahausca {{Wiki|shamans}} of Peru [[recognize]] a host of [[spirits]] who animate the {{Wiki|forest}} and speak to them, either through [[animals]] and [[plants]] or by [[visionary]] entities including great luminous {{Wiki|snakes}} such Sachamama. The Green Man of European {{Wiki|folklore}} is another example of a {{Wiki|forest}} [[spirit]] who represents the Gaian [[mind]] communicating with [[humanity]]. | + | The [[Gaian]] [[Dakinis]], in general, represent the [[supernatural]] source of a {{Wiki|subliminal}} [[mind]] [[activity]] grounded in the {{Wiki|planetary}} {{Wiki|matrix}}. Their "frequencies" are the streamings of [[Gaian]] [[intelligence]] into the [[human realm]], but in a particular way, with a particular intent. The [[Dakinis]] of the [[Shakti]] Cluster are broadcast [[channels]] in the [[mind]] of [[Wikipedia:Gaia (mythology)|Gaia]]. There are certainly countless such [[channels]], for the [[mind]] of [[Wikipedia:Gaia (mythology)|Gaia]] is the living [[intelligence]] of [[nature]] that speaks to [[humanity]] in a {{Wiki|myriad}} ways. For instance, ayahausca {{Wiki|shamans}} of [[Peru]] [[recognize]] a host of [[spirits]] who animate the {{Wiki|forest}} and speak to them, either through [[animals]] and [[plants]] or by [[visionary]] entities [[including]] great {{Wiki|luminous}} {{Wiki|snakes}} such Sachamama. The [[Green]] Man of {{Wiki|European}} {{Wiki|folklore}} is another example of a {{Wiki|forest}} [[spirit]] who represents the [[Gaian]] [[mind]] communicating with [[humanity]]. |
− | The [[Dakinis]] of the [[Shakti]] Cluster present a totally unique expression of Gaian [[intelligence]], {{Wiki|distinct}} from other local and tellurian expressions. This “console” of eighteen channels is dedicated to a single and specific purpose. The [[Dakini]] channels are {{Wiki|planetary}} in scope, not restricted to a particular locale or ecosystem. Their broadcast range is truly global, for these are the channels through which [[Wikipedia:Gaia (mythology)|Gaia]] [[recognizes]] and directs her {{Wiki|lucid dream}}. {{Wiki|Planetary}} [[Tantra]] is precisely that: it concerns the global, planet-wide ramifications of Gaia's {{Wiki|lucid dream}} and our participation in it. | + | The [[Dakinis]] of the [[Shakti]] Cluster {{Wiki|present}} a totally unique expression of [[Gaian]] [[intelligence]], {{Wiki|distinct}} from other local and tellurian {{Wiki|expressions}}. This “console” of eighteen [[channels]] is dedicated to a single and specific {{Wiki|purpose}}. The [[Dakini]] [[channels]] are {{Wiki|planetary}} in scope, not restricted to a particular locale or ecosystem. Their broadcast range is truly global, for these are the [[channels]] through which [[Wikipedia:Gaia (mythology)|Gaia]] [[recognizes]] and directs her {{Wiki|lucid dream}}. {{Wiki|Planetary}} [[Tantra]] is precisely that: it concerns the global, planet-wide ramifications of [[Gaia's]] {{Wiki|lucid dream}} and our participation in it. |
− | Consider this analogy: a {{Wiki|solitary}} woman, a well-known “performing artist,” is engaged in a performance in a large theater. The theater is [[empty]], with no one attending, but eighteen cameras are placed around it to film the performance. Now [[imagine]] that you are in a room away from the theater, looking at eighteen monitors that show the performance of the woman artist from different angles and distances, far and near. Scanning the eighteen monitors, you get an overall [[view]] of the performance taking place in the [[empty]] theater. You are not there in the theater with the performance artist, but you can see what she's doing. | + | Consider this analogy: a {{Wiki|solitary}} woman, a well-known “performing artist,” is engaged in a performance in a large theater. The theater is [[empty]], with no one attending, but eighteen cameras are placed around it to film the performance. Now [[imagine]] that you are in a room away from the theater, [[looking at]] eighteen monitors that show the performance of the woman artist from different angles and distances, far and near. Scanning the eighteen monitors, you get an overall [[view]] of the performance taking place in the [[empty]] theater. You are not there in the theater with the performance artist, but you can see what she's doing. |
[[Imagine]] also that there is a camera on you, just one camera. The monitor for this camera is in the theater where the woman artist is performing. With that monitor, she can observe you as you {{Wiki|witness}} her performance, and even {{Wiki|communicate}} with you, talking to the screen, for the camera on you has a microphone [[attached]], of course. The set-up of eighteen cameras for the artist and one for yourself enables {{Wiki|communication}} and interactivity between the artist and you. You could, for instance, comment on the performance or suggest things to do, modifications of her [[actions]]. The performing artist could respond accordingly, or she could tell you things to do that would involve you in her performance, or enable you to follow what she was doing and [[thinking]] with a clear and current [[understanding]] of her every act and expression. | [[Imagine]] also that there is a camera on you, just one camera. The monitor for this camera is in the theater where the woman artist is performing. With that monitor, she can observe you as you {{Wiki|witness}} her performance, and even {{Wiki|communicate}} with you, talking to the screen, for the camera on you has a microphone [[attached]], of course. The set-up of eighteen cameras for the artist and one for yourself enables {{Wiki|communication}} and interactivity between the artist and you. You could, for instance, comment on the performance or suggest things to do, modifications of her [[actions]]. The performing artist could respond accordingly, or she could tell you things to do that would involve you in her performance, or enable you to follow what she was doing and [[thinking]] with a clear and current [[understanding]] of her every act and expression. | ||
− | Now [[imagine]] that all the eighteen cameras in the [[empty]] theater, except one, are fixed. There is one moving camera, as used in CTTV to monitor public places. This camera is always on the face of the performing artist. It follows her expression and records her words, continuously. Likewise, the single camera on you is on your face, giving the artist direct access to your face and {{Wiki|voice}} on the monitor in the theater where she is performing. One camera of the eighteen on her face, one camera on yours, with the corresponding monitors: this is the optimal set-up for two-way {{Wiki|communication}} and interaction. | + | Now [[imagine]] that all the eighteen cameras in the [[empty]] theater, except one, are fixed. There is one moving camera, as used in CTTV to monitor public places. This camera is always on the face of the performing artist. It follows her expression and records her words, continuously. Likewise, the single camera on you is on your face, giving the artist direct access to your face and {{Wiki|voice}} on the monitor in the theater where she is performing. One camera of the eighteen on her face, one camera on yours, with the [[corresponding]] monitors: this is the optimal set-up for two-way {{Wiki|communication}} and interaction. |
− | Here the analogy comes back to the Unnamed [[Dakini]]. The camera on the face of the performing artist is [[channel]] 18: the [[Dakini]] who presents the [[attention]] of [[Wikipedia:Gaia (mythology)|Gaia]] to [[human]] access. The camera on your face is Gaia’s [[channel]] of direct access to your [[attention]], the complementary [[view]]. The monitor that shows your face to the performing artist is on "direct feed" to [[Wikipedia:Gaia (mythology)|Gaia]]. You see [[channel]] 18 on the 18th monitor, but [[attached]] to that monitor is the camera that feeds your {{Wiki|voice}} and image directly to [[Wikipedia:Gaia (mythology)|Gaia]]. [[Channel]] 18 is the two-way access between a [[human]] {{Wiki|witness}} to Gaia's {{Wiki|lucid dream}} and [[Wikipedia:Gaia (mythology)|Gaia]] as she [[recognizes]] herself in the [[dream]], [[awakening]] within it, and acting out the [[dream]]. | + | Here the analogy comes back to the Unnamed [[Dakini]]. The camera on the face of the performing artist is [[channel]] 18: the [[Dakini]] who presents the [[attention]] of [[Wikipedia:Gaia (mythology)|Gaia]] to [[human]] access. The camera on your face is Gaia’s [[channel]] of direct access to your [[attention]], the complementary [[view]]. The monitor that shows your face to the performing artist is on "direct feed" to [[Wikipedia:Gaia (mythology)|Gaia]]. You see [[channel]] 18 on the 18th monitor, but [[attached]] to that monitor is the camera that feeds your {{Wiki|voice}} and image directly to [[Wikipedia:Gaia (mythology)|Gaia]]. [[Channel]] 18 is the two-way access between a [[human]] {{Wiki|witness}} to [[Gaia's]] {{Wiki|lucid dream}} and [[Wikipedia:Gaia (mythology)|Gaia]] as she [[recognizes]] herself in the [[dream]], [[awakening]] within it, and acting out the [[dream]]. |
− | According to my instruction, direct access to the [[attention]] of [[Wikipedia:Gaia (mythology)|Gaia]] will be opened globally on January 26, 2009. It opens with the disclosure of the [[name]] of [[Dakini]] 18. Anyone who invokes [[Wikipedia:Gaia (mythology)|Gaia]] by that secret [[name]] will be able to activate that unique [[channel]] and become interactive in Gaia's {{Wiki|lucid dream}}. [[Wikipedia:Gaia (mythology)|Gaia]] may be called by many names: Prthivi, [[Sthavara]], Demeter, the Great Mother, and more, but the loveliest question is, What [[name]] will she answer to? | + | According to my instruction, direct access to the [[attention]] of [[Wikipedia:Gaia (mythology)|Gaia]] will be opened globally on January 26, 2009. It opens with the disclosure of the [[name]] of [[Dakini]] 18. Anyone who invokes [[Wikipedia:Gaia (mythology)|Gaia]] by that secret [[name]] will be able to activate that unique [[channel]] and become interactive in [[Gaia's]] {{Wiki|lucid dream}}. [[Wikipedia:Gaia (mythology)|Gaia]] may be called by many names: [[Prthivi]], [[Sthavara]], Demeter, the Great Mother, and more, but the loveliest question is, What [[name]] will she answer to? |
</poem> | </poem> | ||
[http://www.metahistory.org/tantra/shakticluster/DakiniDance.php www.metahistory.org] | [http://www.metahistory.org/tantra/shakticluster/DakiniDance.php www.metahistory.org] | ||
[[Category:Dakini's]] | [[Category:Dakini's]] |
Latest revision as of 03:38, 2 October 2020
Readers may wonder why I am using the terms Shakti and Dakini almost interchangeably. Why don't I just call the Shakti Cluster, modified in my version from ten to eighteen components, the Dakini Cluster? Well, call it that if you like. Shakti Cluster and Dakini Cluster are two names for the same entity, but there are reasons for using both terms: mainly because Shakti Cluster has a more expansive connotation. Allow me to develop this matter a little before proceeding with a tour of the Cluster.
Shakti and Sophia
In Not in His Image, I pointed out that Hindu Tantra is explicitly clear on the dual status of the earth goddess, the Gnostic Sophia. Its asserts that she exists simultaneously in two forms: the torrential luminosity of the primary substance body of the Goddess, consisting of Organic Light, and her planetary body, the earth, consisting of the biosphere and the solid planet.
Shakti who is in Herself pure blissful Consciousness is also the Mother of Nature and is Nature itself born in the creative play of her thought.
- Sir John Woodroffe, The Garland of Letters
Shakti-Sophia is both the Mother of Nature (primary substance body of Organic Light) and Nature itself (the sensory planet, Gaia). Shakti is a name for the Divine Feminine manifesting as the matrix of generative forces that produce and sustain the natural world. "The Sanskrit root shak-, “to be powerful,” also occurs in the Shekinah, a Hebrew name for the presence of the female divinity who was textually excised from Judaic religion. It is the root of words such as sacred, sacerdotal, sacrament, and sacrifice. The compounds Gaia-Shakti and Shakti-Sophia can be useful in asserting the clear and consistent parallels between Goddess mysticism in the West and in Asia" (NIHI p 144).
For Tantrikas, there is nothing in the least remote or abstract about the cosmic agency called Shakti. In The Garland of Letters, Woodroffe cites a cogent Tantric line: “All things exist in Her who is of the nature of feeling in a homogeneous mass.” Shakti is the omnipresent sensuous current of emotive manifestation of pure being in sentient form and mind. It is a felt current that arises in the absolute stillness of the static beholding awareness, Shiva. The term Shakti Cluster is valuable because it brings attention to the fact that the felt current that sustains the material universe, though omnipresent, can and does assume a specific and discrete configuration. This image recalls the "bands of emanations" in the scorcer's explanation presented by don Juan to Castaneda.
The cosmology of Hindu Tantra tallies beautifully with Levantine Gnosis, but Tantric teachings add an additional point, explaining how Shakti-Sophia could turn into the earth and still remain what she is in cosmic terms. “When moved to create, the Great Power or Megale Dynamis of the Gnostics issues from the depths of Being and becomes Mind and Matter whilst remaining what She ever was" (Ibid.). This statement epitomizes the Sophia mythos and confirms that Shakti-Sophia, the Divine Feminine, is not something remote and elevated beyond this world, but is the luminous divinity immanent in the natural world. In Gnostic myth, the Aeon Sophia turns into the earth, morphing into the physical elements of the solid planet, secreting the solid, fluid, and aerial elements of the atmosphere from her own substance, Organic Light. “This primal Power (Adya-Shakti), as object of worship, is the Great Mother (Magna Mater) of all natural things (Natura Naturans) and is Nature itself (Natura Naturata)" (Woodroffe, Shakti and Shakta).
So, the value of Shakti is its cosmological scope, combined with the assertion of sensous, material presence. Dakini, when applied to the Shakti Cluster, refers to an elegant differentiation or faceting of the Divine Feminine in its Gaian or planetary modality. The eighteen Dakinis of the Cluster are facets of the Shakti who is Sophia in her cosmic, supra-planetary status, and the living presence of the self-aware planet, Gaia awakening.
The Cluster is actually an eruption of currents in the atmosphere of the earth—such is my observation, based on experimentation with psychoactive plants. The Dakinis are animated images that run on these currents and allow us to identify them and respond to them. Vajravahari is the "face" or facet of one current, Shodashi is the "face" or facet of another, and so on. Each current has a particular frequency or signature, matrika ("letter, code-name") in Sanskrit. By character and intention, theme and style, each of these Dakinis defines a specific vein of Gaian expression, including mental and emotional animation.
To be interactive with the Gaian Dakinis, initially, is to receive and express their characteristic mental and emotional emanations: to get on their wavelengths.
The Whole Shebang
In the current writings, I am approaching the Shakti Cluster from different angles to keep the view fluid and open-ended. In this essay, I want to describe the structure of the Cluster and enumerate the components, the full crew of Dakinis. Having determined that the ten Mahavidyas were the core of a more complex configuration, I arrived at a total of eighteen Dakinis, the whole shebang, arranged like this:
10 Mahavidyas, Hindu Goddesses
5 Tibetan deities classed as Female Buddhas and Wisdom Dakinis
1 Dangerous Guardian from Tibetan Tantra
1 Female Buddha from Mahayana Buddhism
1 Secret Dakini
The ten Mahavidyas have already been named. Here they are again, with some additional characterizations:
1 Kali AKA Mahakali, Kali Ma, the head of the group
2 Tara who delivers us into the realm of liberation
3 Shodashi AKA Sundari, "beautiful one"
4 Bhuvaneshvari goddess of terrestrial forms (bhu = earth)
5 Chinnamasta the self-beheading goddess
6 Bhairavi "terrible one," who annihilates our sense of time
7 Dhumavati "the widow," who reverses misfortunes
8 Bagala AKA Bhagalamuki, "crane-headed" goddess
9 Matangi "the outcaste," mistress of animal powers
10 Kamala goddess of love and desire, who beautifies us
With each encounter with the Mahavidyas, we pick up more detail on their individual traits and powers. Each has her own mantra (sound formula) and yantra (geometrical design). It takes some time to get to know them, but not so long. As you do get to know them, you may find that you are attracted to a certain one more than others. You feel affinities here and there, catch a sharp resonance. You identify. The Mahavidyas have a way of attaching themselves to the psyche of those who will become their devotees. They wil adhere selectively to your imagination of them.
Additional to the core ten Hindu goddesses is a sub-set of five goddesses in the class of Tibetan Wisdom Dakinis (WD) and Female Buddhas (FB). These are:
11 Nairatmya (nai RAHT MYAH), "whose body is the sky" FB
12 Vajravarahi "Diamond Sow,"a powerful revealer WD
13 Kurukulla mistress of witchcraft and enchantment WD
14 Parnashavari "The Leaf-Clad Lady," shamanic deity FB
15 Visvamata "The Variegated Mother," FB
Female Buddhas by Greg Mullin was most helpful in allowing me to pull together these entities, who had been floating around rather randomly in my imagination for a good many years. His vivid descriptions assisted me in placing them in the expanded Cluster, relative to the Tantric Zodiac.
These five dakinis form a distinct group that may be correlated to certain items in Buddhism, particularly the five skandas and the five elements (earth, air, fire, water and akasha or ether), but I am wary of such correlations, as I have already noted. They run quickly into contrivance and distract from the fluid, anomalous nature of these dakinis. These are not gals you can pin down and label, or would want to... I do find, however, that this "mystic pentagram" of two Dakinis and three Female Buddhas is highly suggestive in certain ways, and calls for further investigation in heightened awareness.
After this close-knit unit of five dakinis comes a special pair, a Dangerous Protector and a unique female Female Buddha:
16 Prajnaparamita, the supreme Wisdom Goddess of Mahayana
17 Durtro Lhamo, patron and protector of tertons
Dangerous Protectors belong to a class of Tibetan deities whose role is defence and protection, traditionally considered. What is there to defend and protect, dare I ask? The truth or someone's cherished version of it. We'll see about that. In the fairy-tale account of the introduction of Buddhism into Tibet, Padma Sambhava converted the local demons to protectors of the new message of Buddhism. Who buys this charming story-line? I, for one, do not. I am deeply interested in the nature and activity of Dangerous Protectors, but not along the lines of traditional assumptions. The inclusion of Durtro Lhamo in the Dakini Cluster is somewhat baffling, perhaps. Yet one thing I could say may be helpful: tertons matter to Gaia, so their protection may not be out of place among the activities of the Cluster.
Tertons are shamans who discover hidden treasures of various kinds, but mainly treasure of knowledge and ritual practice. IN a broad sense, termas include revelations, or courses of sacrecd instruction, that come to individuals through attunement to the mind of Gaia, and alignment with her purposes. Traditionally, termas include philosophical teachings on the nature of emptiness, but more often they concern ritual actions such as divination, casting spells, and magical aggression, including the intent to kill. I suspect that Durtro Lhamo's inclusion in the Cluster may have something to do with "contra-violence" and rite action—that is, the use of ritual action against perpetrators, liars, and manipulators who cannot be deterred or defeated by ordinary means.
Oddly paired with Durtro Lhamo is Prajnaparamita, the "Supreme Insight" Buddha, a female representation of enlightened mind in Mahayana Buddhism. This term is usually translated "Perfection of Wisdom." Traditionally, this figure represents the epitome of Buddhist teachings. Miranda Shaw calls her "the luminous mother of perfect wisdom" and, guess what, "the Buddhist Sophia." Hers is "the serene, clear-sighted gaze of non-dual wisdom." It would be hard to think of any image in all of Buddhist art that summarises the sublime teachings of Buddhism better than this figure.
Scholars have a problem with Prajnaparamita, however. She appears to have emerged suddenly and without apparent origin in Mahayana religion. Experts such as Edward Conze regarded her as "an 'irruption' into Buddhism of Paleolithic and Dravidian mother goddesses." Shaw wonders how to explain "the sudden transformation of the chthonic, fertile earth mother into the metaphysically sublime mother of wisdom?" (Buddhist Goddesses of India, p 167). How, indeed, explain the image of a female earth deity to represent the male-mind constructions of a paternally defined system that is Mahayana philosophy?
Shaw does not explain "the revolutionary shift in Buddhist consciousness" signaled by the emergence of the Prajnaparamita genre of discourse, but I would guess that the production of the principal texts in this genre between 300 and 500 CE corresponds to the insemination of Buddhism by Gnosticism, during the first centuries of the Gnostic diaspora. Prajnaparamita is indeed the Buddhist Sophia and may be well be the evidence of cross-cultural transposition of Sophia into Mahayana. (The same could be said of the Bodhisatta ideal that arose in around 150 CE: it is a transposition of the Gnostic phoster or revealer into Mahayana Buddhism.) Shaw says that this female Buddha, often pictured with a book, is "the ultimate teacher, the instructor of those who seek liberating insight." As such, she would clearly reflect the human presence of the Gnostic teletai who were the educators of the ancient world, although they did not exclusively teach liberation.
There is apparently a trick with Prajnaparamita's role in the Shakti Cluster. She appears to be the front woman or stand-in for another dakini lurking in the background. This other, half-hidden dakini is called—bear with me, folks—Suryacandrasiddhi, "accomplished like the powers of the sun and moon." Her Tibetan name is Pema Kethang. She is also called Guhyajnana, "Secret Wisdom," and Lekyi Wangmo, "Powerful Lady." This dakini is extremely famous in Tibetan lore, because she is known to have been the first initiator of Padma Sambhava, the founder of Vajrayana.
I am in the process of learning more about the peculiar arrangement of channel 17. So far, I understand that the Secret Wisdom Dakini grants special instruction to those who come to her initially through Prajnaparamita. In other words, Prajnaparamita is a source of general teachings about compassion, consistent with the traditional doctrines in Mahayana Buddhism, but the Secret Wisdom Dakini represents a deeper, and perhaps darker, view of enlightenment about compassion. This less-known perspective may include what scholars call "transgressive views"— that is, views that go against the norm and defy ordinary ethical assumptions. In this respect, the Secret Wisdom Dakini would be well matched with the Dangerous Protector, Durtro Lhamo, whose protective powers include magical agression and other ethically dubious powers.
I do not list Prajnaparamita and the Suryacandrasiddhi as two dakinis, 17 and 18, because they appear to function as one channel with two interchangeable frequencies. More at eleven, folks.
Finally, we come to the last dakini in the expanded Shakti Cluster:
18 The Secret or Unnamed Dakini
The Gaian Dakinis, in general, represent the supernatural source of a subliminal mind activity grounded in the planetary matrix. Their "frequencies" are the streamings of Gaian intelligence into the human realm, but in a particular way, with a particular intent. The Dakinis of the Shakti Cluster are broadcast channels in the mind of Gaia. There are certainly countless such channels, for the mind of Gaia is the living intelligence of nature that speaks to humanity in a myriad ways. For instance, ayahausca shamans of Peru recognize a host of spirits who animate the forest and speak to them, either through animals and plants or by visionary entities including great luminous snakes such Sachamama. The Green Man of European folklore is another example of a forest spirit who represents the Gaian mind communicating with humanity.
The Dakinis of the Shakti Cluster present a totally unique expression of Gaian intelligence, distinct from other local and tellurian expressions. This “console” of eighteen channels is dedicated to a single and specific purpose. The Dakini channels are planetary in scope, not restricted to a particular locale or ecosystem. Their broadcast range is truly global, for these are the channels through which Gaia recognizes and directs her lucid dream. Planetary Tantra is precisely that: it concerns the global, planet-wide ramifications of Gaia's lucid dream and our participation in it.
Consider this analogy: a solitary woman, a well-known “performing artist,” is engaged in a performance in a large theater. The theater is empty, with no one attending, but eighteen cameras are placed around it to film the performance. Now imagine that you are in a room away from the theater, looking at eighteen monitors that show the performance of the woman artist from different angles and distances, far and near. Scanning the eighteen monitors, you get an overall view of the performance taking place in the empty theater. You are not there in the theater with the performance artist, but you can see what she's doing.
Imagine also that there is a camera on you, just one camera. The monitor for this camera is in the theater where the woman artist is performing. With that monitor, she can observe you as you witness her performance, and even communicate with you, talking to the screen, for the camera on you has a microphone attached, of course. The set-up of eighteen cameras for the artist and one for yourself enables communication and interactivity between the artist and you. You could, for instance, comment on the performance or suggest things to do, modifications of her actions. The performing artist could respond accordingly, or she could tell you things to do that would involve you in her performance, or enable you to follow what she was doing and thinking with a clear and current understanding of her every act and expression.
Now imagine that all the eighteen cameras in the empty theater, except one, are fixed. There is one moving camera, as used in CTTV to monitor public places. This camera is always on the face of the performing artist. It follows her expression and records her words, continuously. Likewise, the single camera on you is on your face, giving the artist direct access to your face and voice on the monitor in the theater where she is performing. One camera of the eighteen on her face, one camera on yours, with the corresponding monitors: this is the optimal set-up for two-way communication and interaction.
Here the analogy comes back to the Unnamed Dakini. The camera on the face of the performing artist is channel 18: the Dakini who presents the attention of Gaia to human access. The camera on your face is Gaia’s channel of direct access to your attention, the complementary view. The monitor that shows your face to the performing artist is on "direct feed" to Gaia. You see channel 18 on the 18th monitor, but attached to that monitor is the camera that feeds your voice and image directly to Gaia. Channel 18 is the two-way access between a human witness to Gaia's lucid dream and Gaia as she recognizes herself in the dream, awakening within it, and acting out the dream.
According to my instruction, direct access to the attention of Gaia will be opened globally on January 26, 2009. It opens with the disclosure of the name of Dakini 18. Anyone who invokes Gaia by that secret name will be able to activate that unique channel and become interactive in Gaia's lucid dream. Gaia may be called by many names: Prthivi, Sthavara, Demeter, the Great Mother, and more, but the loveliest question is, What name will she answer to?