1.0 Amoghasiddhi is the Matrix of Enlightened Action (Karmaprasiddhi)
Freedom from the Karmic-Cycle is through the door of the All-Accomplishing Wisdom, as the Green Light of Amoghasiddhi reveals the Enlightening-Spirit of Bodhi. In such manner are Buddhaic-activities performed.
2.0 Prayer of Aspiration (accentuated with one-pointed concentration):
As I have wandered perpetually in the diurnal darkness of samsara,
May the Luminous Green-Light path (Accomplishing Wisdom) of Blessed Amoghasiddhi go ever before me,
With his consort Tara verte ever behind me
Thus guiding me to the perfected Self-Realization of Buddhahood-
Minus all former Karmic predispositions
2.1 The Green Luminosity is the sign of pristine cognition of Perfected-Enlightenment. Recognize and be devoted to it
3.0 Bonded with this Luminous Spirit assures the Infallible Realization of unerring judgment that dissipates the poisons of envy and jealousy
4.0 The Supreme Emblem of Amoghasiddhi and his consort Tara verte is the Viśvavajra, the highest realization of Truth and Spiritual realization in the Unborn:
5.0 The Phurpa is the All-Accomplishing Mystical weapon that neutralizes all evil principalities and powers
The Phurpa is a Divine Being in itself and is invoked by the Yogin for the purpose of exorcizing and banning evil. One focuses the attention on the deity’s spiritual life-force by first reverencing the phurpa with a slight kiss; this assures that when chanting a given mantra the correct deity-force is invoked. One needs to be aware here that it is the Phurpa-Deity who will be activating the central-wind channel that runs through all the yogin’s chakra-centers. The various mystic and shamanistic-schools use different phurpas according to their unique singularities. The Lankavatarian-Yogin uses the Black-Dragon-Eye Phurpa:
5.1 To invoke the phurpa’s daily protection exorcism the yogin does the following:
The phurpa is seized and is put between the palms. The yogin then rolls the phurpa in the hands while simultaneously raising it above the head, in front of the mouth, and coming to rest before the chest. The yogin then invokes:
OM RULU RULU HUM SHOA HUM
OM BHASER KILI KILAYA SARVAR
BING NE BAM HUM PHET
OM= A great sacred matter, as
SARVAR= any given polymorphous being is forewarned
HUM=and earnestly scolded
KILA, KILAYA=and forewarned with the phurpa
PHET=the evil presence ought to disappear and release itself from any further evil intentions
5.2 The phurpa’s sacred day of the week is Thursday
6.0 The Khatvanga is the Sacred-Mystical Staff (always held in the crook of the left arm) that represents the divine body (and blessings) of (in this instance) Amoghasiddhi—usually in his Wrathful Form(s) [e.g., Vajrakilaya]
6.1 The Khatvanga represents heightened and actualized-bodhicitta as the sacred union of great Skillful Means and Wisdom (Being the Union of Amoghasiddhi and Tara verte). There are various types of Khatvangas. For the Lankavatarian-Yogin, it is portrayed thus:
The half-vajras at the top and bottom of the Khatvanga are symbolic of the perfection of the Five Tathagatas
The silk-ribbon that is billowing in the wind represents all the sundry skillful means of the Tathagata
The three impaled heads are representative of the three kayas:
The Nirmanakaya is represented by the lower-head of the Wrathful Being
The Sambhoghakaya by the middle Divine-Being with the all-seeing Wisdom-Eye, and the Dharmakaya by the top impaled Skull
The skull is symbolic of transcending-death and thus represents the Dharmakaya THAT IS Deathless, and Fearless, Suchness Itself. The Divine-Being with the Buddhaic Wisdom-Eye represents invoking such Beings as the Dhyani-Buddhas on the Sambhogakayic-plane. The Wrathful-Being is THAT power that is invoked which effects all phenomena, particularly on the samsaric-material (Nirmanakaya)-plane.
6.2 The use of the Khatvanga also helps to “seal”, as well as “unseal” all Mystical-activity and invocations
This is activated by circulating the Khatvanga three times in a clockwise direction for “sealing” the mystic action, and a counter-clockwise one for un-sealing any former mystic actions. This always ends with the closing exclamation, Sva-ha, or so-be-it!
6.3 The Khatvanga can also be used as a singular-aid (focal-tool) during meditation
Many profound insights, as well as being blessed with various siddhis, can and do occur with this option.
6.4 The Khatvanga must NEVER be used as a vehicle of destruction. When used for such purposes, like in sorcery, untold Radical-Karmic Retribution will occur, thus placing the perpetrator in the lowest and deepest Avicci Hells!
A most dire warning! The Khatvanga can be used as a defensive tool, in this sense being utilized as a vehicle of “protection”—thus warding off all negative forces—and especially from demonic attacks. On the other hand it must NEVER be used as an offensive weapon with the intention to hurt or kill.
7.0 Amoghasiddhi’s sacred mudra is the Abhaya (raised-hand) Mudra:
This is highly symbolic of Making FULL STOP to all Karmic-ACTION. It is also a protective stance, in the sense of blocking one whose intent is to inflict harm.
8.0 The daily mantra for meditation with Amoghasiddhi is OM AMOGHASIDDHI AH
9.0 The mantra for Tara verte’s appearance is YAM YAM NI LI THUN DU (In conjunction with her also being Goddess of the Element Air)
9.1 Meditating in front of her gentle image will envelop one (in a mystical, emerald-green-ambience) with that All-Accomplishing Spiritual Equilibrium; the slight-ringing of her vajra-bell will-whisper-you sweet peace and blessings untold