Jeff

Feel the difference now? Kind of like you expanded, rose up, or have more space? Even try thinking about one of those things that you were recently so emotional about and see if it doesn't now feel softer or less powerfully emotional to you. See what you get?

You were definitely waiting for me to stop by. Try imagining me in front of you now and stick your finger in my heart. (or hug me). Don't worry about complicated visualizations, just feel yourself doing it...

Ok. Checking on you now... See what you get. Also, let me know if you want the responses here or more privately in a personal message. Catholic is good for me. I sort of started out more mystical Christian in my background. Even view Jesus like a smarter big brother. Huge fan of the Gospel of Thomas.

Thanks. It was really more about my making some specific recommendation based upon your current tradition. Some of the members here often get concerned when I reach out to new members requesting help. Lot to read about it on the site if you are interested. The situation is that you have had a major energetic opening that only about 8-10% of people have experienced in any real form. But, it is kind of like you got stuck in hyper receptive mode. Feeling and receiving, but not yet also transmitting stuff back out. With the opening of the heart you start to be able to feel energy stuff, but since it is not really balanced, it comes across more as shaking. The overwhelmed emotions is that "energy" spilling over into your mind and kind of attaching to your issues and fears. The "fix" is sort of rebalancing or moving more back to the center. Or maybe like you are a pendulum, but the weight is stuck on one side and not freely swinging. Some traditions would call it that you have too much female energy right now, and not the balancing male side flow. Sorry about all of the analogies, but since no specific tradition I thought it might be helpful. Feel free to ask any questions, and let me know if you would like some practice suggestions. Additionally, if you want, I can remotely "energetically" read you and see about specific ways I may be able to help. Just be aware, while you are just on the fringe of such things, there is a reasonable possibility that you will notice/feel my checking on you.

As described, it totally makes sense. Doing any specific practices or follow any spiritual tradition?

You have opened your heart, but not currently transmitting (or balancing the flows). It is like taking in stuff, but not easily letting go of it. That may be creating a (energetic) build up for you. Any feelings of vibrations/shaking, or maybe instead overwhelmed by emotions?

Not familiar with the levels of Mo Pai, bu happy to discuss your current energy body setup (it is a little unusual). Are you experiencing some issues or concerns? Also, did you want to discuss here in the thread or would you like a pm?

Welcome Hosstheboss You have an interesting and unique feeling to your energy. Anything you would like to share about yourself or your practices? Thanks.

Is the enemy skillful, or is it more we bind and obstruct ourselves? Here is the similar parable described by Jesus... “And if a kingdom be divided against itself, that kingdom cannot stand. And if a house be divided against itself, that house cannot stand. No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.” ‭‭Mark‬ ‭3:24-25, 27‬ ‭KJV‬‬

The thief had to leave, because the two sides of the “family” got to know each other. Similarly, a divided nation cannot stand against attackers. Or, when the two become one, the mind is quiet and the Dao can be realised.

So just randomly disappears? Don’t think there is more to it? Especially when the parable describes the bride and bridegroom “Family sides”.

Interesting story of inspiration... If you don’t mind, the inspirational meaning for you?

The SFH version of this chapter is in a way dramatically different. It ends with... It is elusive, but it can be found. That is a bold statement that the other versions do not touch upon. Any thoughts?

This statement to me is very defining... The Sage knows himself and others, therefore he cares for all men and abandons none. That single line differentiates the teachings in the TTC from the views of many other traditions...

I think the later part of this chapter is worth highlighting. As the SFH version says... ... Once things are broken up and divided, the whole is lost.Then the parts are given names.When things are given names,their purpose in the whole structure is lost.Men should avoid giving things too many names, and look more closely at the whole.For the Ten Thousand Things are part of one on-going, flowing structure.Men are part of this also.Here lies the key to balance and harmony. It is important to realize that men are also part of the this “one on-going, flowing structure”. Too often, people try to separate themselves and block out other people and energies, and when they do, “their purpose in the whole structure is lost”. As, the above chapter states, “the key to balance and harmony” is realizing your connection to other people. It is like there is a giant human network, that is part of the broader “ten thousand thing” network.

Welcome.

I think that the above quoted text is a very interesting point. But, I think that the point of “logically viewed there could only be one” shows a lack of understanding by the author of the primordial nature. To me, this Sūtra describes well the nature of it... From the Avatamsaka Sutra... Great bodhisattvas have no attachment to Buddha and do not develop attachments; they have no attachment to the teachings and do not develop attachments; they have no attachment to lands and do not develop attachments; they have no attachments to sentient beings and do not develop attachments. They do not see that there are sentient beings, yet they carry on educational activity, civilizing and teaching ways of liberation; they do not give up the practices of bodhisattvas with great compassion and great commitment. Seeing buddhas and hearing their teachings, they act accordingly; trusting the buddhas they plant roots of goodness, ceaselessly honoring and serving them. They are able to shake infinite worlds in the ten directions by spiritual powers; their minds are broad, being equal to the cosmos. They know various explanations of truth, they know how many sentient beings there are, they know the differences among sentient beings, they know the birth of suffering, they know the extinction of suffering; while knowing all acts are like reflected images, they carry out the deeds of bodhisattvas. They sever the root of all subjection to birth. They carry out practices of bodhisattvas for the sole purpose of saving sentient beings and yet do not practice anything. Conforming to the essential nature of all buddhas, they develop a mind like an immense mountain. They know all falsehood and delusion, and enter the door of omniscience. Their knowledge and wisdom are broad and vast and unshakable, due to the attainment of true enlightenment. This is the insight of practical knowledge of equally saving all sentient beings in the ocean of birth and death.

Where you would say “extraordinary abstract”, I would say “elegant”. But, I would agree that it easy to see it all as a little like they are talking apples and oranges when you try to compare.

Nope. Just enjoy some of his books and share a quite a few views. He is one of the few writers who descriptions are similar to my experience. Definitely respect the dude.

I am not promoting anything, my comment was simply a joke based upon the fact that you have not said anything material after many requests. Best wishes.

Agreed that the mother tantras are “quite intricate and complex”, that is probably why so many prefer different (or higher) yanas. As Norbu also states... With atiyoga we reach the culmination of the paths of realization: Dzogchen, or "total perfection," whose characteristic path, being based on the knowledge of self-liberation, does not entail any more transformation. In fact, when we understand the principle of self-liberation, we come to recognize that not even the method of transformation of tantra is the ultimate path. One can easily see through all of those complicated channels and Kundalini energy challenges. Simply find/access the method that the TTC says “never fails”.

They don’t talk about the path, they just prebrand and market. Too bad for them, but everyone already knows that I hold the trademark for “light” and all associated groups, stuff and etc at the TaoBums... 😉

This quote from Norbu (Dzogchen master) states that Kundalini energy is the same as the energy in tummo and part of the mother tantras.... As well as utilizing these practice methods as the base, the mother tantras are mainly concerned with the completion phase, or dzogrim, that consists in re-absorbing or integrating the pure mandala dimension within one's "subtle" body composed of the channels, prana, and vital essence (rtsa, clung, thig le). For this reason, the breathing methods and those of concentration on the cakras and channels are indispensable, together with perfect mastery of the kundalini energy. In fact, the famous teachings known in the modern tradition as the "Six Yogas of Naropa," especially widespread in the Kagyud school, belong long to dzogrim. These are: Tuummo, or "inner heat yoga"; Gyulii, or "illusory body yoga"; Wodsal, or "clear light yoga"; Milam, or "dream yoga"; Bardo, or "intermediate state yoga"; and Pliowa, or "transference ence of consciousness yoga." -The Supreme Source

To me, the sound aspect is not really just a Kundalini thing, it is more related to how the mind translates perception of different “layers/levels” of energy flow. Like if you connect to two people at the same time, but the reside at different layers of consciousness/clarity you will be able to notice the tone difference pretty easily.

And this one seems especially on point for the discussion listing the six different kinds of Kundalini Risings... Here are variations in the rise of prana kundalini from muladhara cakra, depending on the desires and longings of the aspirant. When a yogin has an intense longing for achieving the recognition of Supreme "I" through the mantra "aham" (I am), then, because of this desire and longing, his breath becomes full of bliss, joy, and ecstasy. Automatically, this blissful force of breath penetrates muladhara cakra in the form of this mantra. He feels simultaneously that he is the existence of, and one with, this rise of kundalini. This sensation then moves and rises with the penetrating force of blissful breath from mulad- hara cakra and penetrates nabhi cakra, which is found in the navel. From the navel it penetrates hrit cakra, which is found in the heart, and from the heart it penetrates kantha cakra, which is found in the throat. And finally, from the throat it pen- etrates bhrumadhya cakra, which is found between the eye- brows. This particular kind of penetration, brought about by the force of the mantra aham, "I am," is called mantravedha in our Saivism. A different type of rising takes place when a yogin desires to uplift people. This yogin possesses this particular intensity of desire and feels that he is doing his practice for the benefit of mankind. He does not want to help himself, he wants to help others. For him, the rise of prana kundalini begins with the blissful force of breath touching muladhara cakra, which then begins to move. Simultaneously the blissful force of breath is transformed into nada. Here, nada means "I am meant for the upliftment of mankind." Literally, the word nada means "sound." It is called nada because this yogin wants to explain the Universal Reality to others. This sensation of nada continues as prana kundalini rises to penetrate the navel, then the heart, then the throat, and finally, the eyebrows. This particular type of penetration is called nadavedha. The next variation in the rise of prana kundalini takes place when a yogin is attached to ease, comfort, happiness, and joy. He wants peace of mind and nothing else. In this case, when the blissful force of breath in the form of prana kundalini penetrates muladhara cakra and then rises to penetrate the navel, heart, throat, and eyebrows, it is transformed into a fountain of semen. He feels that it is a fountain of semen which is rising from muladhara cakra to brahmarandhra and spreading throughout his body. It rises with tremendous force, just like a fountain. How joyful and happy he becomes! Sexual joy is nothing in comparison. Due to the intensity of joy inherent in this particular rise of prana kundalini, he at once loses all taste for worldly pleasures. This kind of penetration is called binduvedha. Another variation in the rise of prana kundalini takes place when a yogin has the desire to become strong and to maintain his strength. He would like to maintain himself in perfect condition. He would like to be able to teach others concerning his internal feelings without experiencing any fatigue. In this person, when the blissful force of breath penetrates muladhara cakra and then rises to penetrate the navel, heart, throat, and eyebrows, it rises in the form of an ant. This is because the blissful force of breath is transformed into energy. This is the rise of energy in prana, kundalini. He feels that energy is being developed and that he is becoming the embodiment of energy. This particular type of penetration in prima kundalini is called saktavedha. The fifth variation in the rise of prana kundalini takes place when a yogin has the impression that the form and reality of kundalini is actually serpent power. When the yogin has this impression, then the rise of that blissful force of breath in the form of prana kundalini arises in the form of a cobra. He actually experiences that it is a cobra which is rising, with its tail remaining in and touching muladhara cakra and its body stretching to penetrate all of the cakras up to and including brahmarandhra. This kind of penetration is called bhujangavedha. The sixth and last variation in the rise of prana kundalini takes place when the yogin acquires, in the course of his practice, the desire to secretly initiate a few of his disciples without anyone knowing. For this yogin, when the blissful force of breath penetrates muladhara cakra and rises from muladhara cakra to penetrate the navel, heart, throat, and eyebrows, it rises in the form of the buzzing of a black bee. He experiences the sound of a black bee and he also experiences intense bliss associated with this rise. This type of penetration is called bhramaravedha. Of these six variations of penetration which take place in the rise of prana kundalini, I would appreciate experiencing only two of them, mantravedha and binduvedha. I would give everything for the experience of these two. Whether or not you experience a particular kind of penetration, however, is out of your hands, it is automatically determined by your deepest desires and longings.