Tag Archives: Primordial Dragon Chakra

Technique #3: Chakra Stimulation

Question: You just referred to the Sugata-garbha; you also mention in Dhyana Technique #3, or the Chakra Stimulation Technique, that the Sugata-garbha Chakra is the “seat of knowledge from which the subtle energy flow of Unborn Light Reiki empowers one to remain balanced and focused in the Recollective Resolve…and that its quality is one of Primordial, maternal joy.” Are you saying then, in reference to the conclusion of the Binzuru-Ho Technique that one is actually merging with this Chakra in order to effectively stifle the agitation of the skandhas, much like a mother would quieten a troubled child? read more

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Gnosis for the Journey Home

VIII. Gnosis for the Journey Home

1. The Spirit in the space of energy crystallizes in a four-fold fashion
Midsummer is whitened by snow
The disk of the Sun spirals-out into infinity
On the surface of the Water the Wind blows a face of gentleness
In the Midnight one is receptively-blessed with spiritual-solitude
Yet deeper still lies the Secret within the Secret:
Nowhere is the point of origin that returns to the True Primordial Home
2. The Essence of the journey-home is non-action within action: Wu-Wei.
3. Wu-Wei prevents one from becoming frozen in the movement of form and image; yet still inducing Right-Action one evades the dead-voidness of nihilism.
4. Recollect: the point of centeredness is between the two-lamps. In this recollection the Yang and Yin are properly-balanced.
5. The Spiritual Elixir is dependent upon the coalescing of spirit and breath. The aforementioned technique of turning-around-the light empowers adepts to control the movements of inner and outer, through which one procures spiritual independence.
6. This work is essential for adepts in the beginning stages. As the unfolding of the Way is gradually discovered in learning to master the technique, the very Heavens will open and reveal the gnosis of the unsurpassed-Dharma. Remember this and keep it hidden within your inmost Self.
7. Turning-around-the-light describes the over-all technique, whereas as one progresses the vibrancy of the Light is magnified; hence, the more the technique is utilized the greater the Golden Light of the Unborn unfolds ITs glorious hue. Hitherto, one listened attentively to the inner-voice of the Master in mastering the technique; now it is a complete dissemination of the methods employed in service of the Master. The whole relationship is reversed: before, one was a spiritual novice, now one becomes a genuine vehicle in service of the Master.
8. When entering into quietude, one’s spirit and mind needs to be fine-tuned and one-pointedly focused, letting-go of all outer and inner disturbances so that no-thing stands in the way of Recollective Union with the Unborn.
9. Center one’s attention at the Urna with the eyelids in half-closed position. This is done as if following a divine-edict; yea, what disciple of the Unborn dare disobey?
10. One then illumines the day with Fire (Yang) and the night with Water (Yin). When the Yang energy rules the Golden Light permeates outwards; when the Yin energy rules the Light recedes inwards and becomes fully receptive to the spirit.
11. It is important to note that the Yang cannot rule without being nurtured by the Yin, otherwise it would burn itself out. Both Yang and Yin contains energies of the other within, with the Yin being more dominant. This is referenced as the seed of the Sun emanating from and returning to the dark-point of the Void.
12. Thus when one turns-the-light-round to shine inward, all excesses of phenomena are burned-off leaving only the permanent reality of the Mind—the Dharmakaya.
13. Now, the adept leaves behind the ghostly-apparitions of the created to rest exclusively within the Uncreated One and Absolute.
14. One is aware now only of effulgence and infinity. The entire being feels lighter and would like to soar above the mundane into the Light-Heavens of the Unborn.
15. The moon gathers up the ten-thousand waters. In the heart of this Translucent Darkness, suddenly there is movement from deep within. This is the Return of the One Light, the moment when the Garbha-child comes to life.
16. When the mind is washed clean with Translucent Darkness and is anointed with the stirrings of this inner Child of Light, this is the initiation of the Living Midnight.
17. Ordinarily, when people perceive things they get stirred-up until the motion is stopped. This is likened unto a sovereign-ruler being enslaved by his subjects.
18. On the other hand, resting unbound within the Unborn Mind, the sovereign-ruler once again commands with the Rule of Stillness, completely unperturbed by any irritating thoughts or worldly associations. This is termed as resting serenely in the cave of the moon.
19. When the Garbha-child initiates True-Breathing, the mind lets-go as the breath moves rhythmically between inhalation and exhalation. Thus, one rises and falls with the Garbha-child; this is what is meant by rising to the roof of Heaven and setting within the cave of the moon.
20. Remember, when the heart is entangled with samsaric thoughts and emotions, it is ruled by human desire. When the heart is no longer entangled in these earthly woes, then it is ruled by the Ultimate Truth.
21. When first initiating the technique of turning-around-the-light one learns to turn to the root-source whenever distracting thoughts arise.
22. Once direct one-pointedness of Mind is procured, one is naturally buoyant and one’s strength is never exhausted; this is known as quieting the spirit in the boundless-space of the Primordials.
23. One is now so-far advanced that even every shadow and every echo has dissipated into the lair of hibernation wherein all energy is gathered and returned to the root-source.
24. This hibernation is the immeasurable ‘time of quieting’ when even vast kalpas are as one moment.
25. As long as the mind has not reached this stateless-state of perfect quiescence, it continues to act sporadically; whereas effortless-action (Wu-shin) is the mark of True-Mindfulness; IT does not move yet continues to spontaneously incur Right Action.
26. Referring back to the poem at the beginning of this chapter, the opening verse refers to the efficacy of the Spirit within the Golden Light of the Unborn; the Midsummer whitened by snow represents the Yin energy returning to the southern position of the Root-Source. The disk of the Sun represents the Yang energy returning to the northern position of the Dharmamegha-point. Water is the sign of hidden-gnosis being generated in the wind of the primordial-flame. Midnight represents the primordial-stillness.
27. The last two lines refer to the secret within the secret—THAT which cannot be dispensed; this is known as purifying thoughts with the Holy Bath.
28. In Buddhism, awakening the mind without dwelling on any created- thing is the core of the entire canon. The ancient sages knew this as beginning in the Source and ending in the Source.
29. The full-import of the Spiritual Elixir incurs Right Reliance (on the primordial breath-flow—coalescing of breath and spirit) under all circumstances; this is also referred to as Mind-Bathing in the sacred-pool of deathlessness. This single-realization can save one endless decades of seeking.
30. The Golden-point of Unborn Light is the omnipresent center at the heart of both known and unknown modes of being. IT is the center in the midst of all surrounding-skandhic-conditions of endless regeneration and thus is the portal of release from samsara. As to what one has to do with the center, nothing more need be said. read more

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The Mandala of the Holy Matrix


From the center of the Heart of Suchness, Mahasiddha Acintapa’s spirit invoked the Holy Mantra that empowered him to transform into the Blessed Vajradhara himself:  read more

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The Primordial Dragon: Bardo 3, Amoghasiddhi

Heralding from the Northern Hemisphere of the Transformational Mandala of the Five Tathagatas, Buddha Amoghasiddhi looms large in his Emerald-Green Buddha-field as he grasps his mighty Double-Vajra. Akshobhya’s own Sacred Vajra easily and readily sliced-through all relative-alayic-phenomena as no-thing in the created realms could withstand its diamond-sharp efficacy. Evermore efficacious and resilient is Amoghasiddhi’s Double-Vajra as it bespeaks the mystical intersection and cosmic equilibrium of all opposing dichotomies. In Buddhist Cosmology it reflects the hallowed-slab upon which the universe itself was formed and will eventually return via entropy. Like a thunderbolt thrown from the arm of Zeus, it transmutes and transforms all before it with a Big Bang that fuses together and unites polar opposites. The inner becomes the outer and the outer becomes the inner. The green-fields of Amoghasiddhi’s Pure-Land have a most calming effect as even enemies become lovers. Amosghasiddhi’s Transformative Energies are most formidable indeed as it swiftly signals intercessory-ACTION (as Lord of Karma) that dispels the effects of all Dukkha. His striking Abhaya Mudra (the raised hand) is also a sign of Fearless-Protection; all who meet him in later transitional stages realize that they have nothing to fear from the Bardo, as his Mudra is a huge realization to just STOP-REFLECT-RECOLLECT—ALL that they apparently perceive is just a manifestation of the Dreaming Mind. Most soothing—Amoghasiddhi is the great dispeller of all distress and needless anxiety. It’s interesting to note that his role of psychic-protector has been depicted with a cloak of snakes rising above his head—reminiscent of when Shakyamuni himself was sheltered in like manner from a raging rain storm. The Lanka-Buddha is also depicted as Amoghasiddhi and Naga-like in stature: read more

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Primordial Qigong in Light of the Unborn: Bardo 1, Part 6

The body and its consciousness is a vehicle (awareness mechanism) wherein [in Bardo Realm One] the awareness principle slowly comes to self-realization—like a pearl of great price embedded in its shell beneath the heavy-pressurized environment-matrix of the oceanic depths of samsara. In its early-stages the shell is moist and somewhat malleable but as the decades roll-on it becomes hardened and is in need of constant maintenance. Primordial Qigong is a modality that oils and lubricates the awareness mechanism, keeping the life-energy-current (Qi) circulating within the meridians and chakras—channels that direct and keep the Qi-flowing and thus preventing any form of breakdown or interference within the electro-magnetic fields that sustain the mechanism. On the spiritual-level something even more profound is occurring—the bodhi-seed (gotra), implanted through the auspicious and bodhidharmic actions of the Noble Ones (advocates of the Tathata-Family), begins its gestation in the dharma-womb as mystically-positioned in the Dantien (Bodhi-Chakra [see previous post]). As the ancient Daoists have described, this is the “spiritual-child” that has the potential to develop an immortal position within the dharma-cell of Tathagatadhatu Itself—provided that the awareness principle is fully attuned and aligned with the dharmatātic Element of Truth when the Bardo of Dharmatā arises. *This need not occur through a linear progression of the Bardo-stages as the Bodhichild can come to fruition prior to any stage; yet its “housed-positioned and ‘umbilical linkage’ to the tathagata-garbha” within the Dantien can become soiled and its progress curtailed if its defiled-twin (housed within the alaya-vijnana) supersedes its position via improper circulation within the meridian and chakra channels. Thus heaven (Shen) must be continuously aligned with Earth (Jing elements) via the proper bodhiflow of (Qi). Or, as stated in an earlier post, the psyche and awareness agency needs to become aligned [on a consistent basis] with the Unborn Will—or as the Daoist’s say, “Earth needs to be aligned with Heaven—with the Primordial Tao Itself.” read more

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