Self-Immolation

"Vision is mind. Mind is empty. Emptiness is clear light. Clear light is union. Union is great bliss." Dawa Gyaltsen

“The greater and greater awakening of consciousness and its climb to a higher and higher level and a wider extent of its vision and action is the condition of our progress towards that supreme and total perfection which is the aim of our existence.” ~ Sri Aurobindo #consciousness 💖@OfLoveAndGrace💖

Prayer to the Moon: OM Som Somaya Namaha

"Buddhahood is inconceivable, permanent, steadfast, at peace, and immutable. It is utterly peaceful, pervasive, without thought, and unattached like space. It is free from hindrance and coarse objects of contact are eliminated. It cannot be seen or grasped. It is virtuous and free from pollution." Mahāyānottaratantra Śāstra

"Rid of pollution [and] all-pervasive, [true buddhahood] has an indestructible nature since it is steadfast, at peace, permanent, and unchanging. As the abode [of qualities] a tathagata is similar to space. For the six sense-faculties of a saintly being it forms the cause to experience their respective [pure] objects [of perception]." Mahāyānottaratantra Śāstra

"[Enlightenment, of which the Buddha] said: “It is by nature clear light,” is similar to the sun and space. It is free from the stains of the adventitious poisons and hindrances to knowledge, the veils of which obscured it [like] a dense sea of clouds. Buddhahood is permanent, steadfast, and immutable, possessing all the unpolluted buddha qualities. It is attained on the basis of [two] primordial wisdoms: [one is] free from ideation with regard to phenomena, [the other is] discriminative. Buddhahood is indivisible, yet can be divided according to its property of [twofold] purity. [Thus] it has two features, which are abandonment and primordial wisdom, similar to space and the sun. Luminous clear light is not created. It is indivisibly manifest [in the nature of beings] and holds all the buddha properties outnumbering the grains of sand in the river Ganges. By nature not existent, pervasive, and adventitious, the veils of the poisons and of the hindrances to knowledge are described as being similar to a cloud." Mahāyānottaratantra Śāstra

The True Nature of Mind By Tulku Thondup To understand how the world can be a creation of the mind, it is useful to recognize that our mind has two aspects: ordinary mind and enlightened mind. Ordinary mind, also known in Mahayana teachings as deluded mind, is conceptual, dualistic, and emotional. Enlightened mind also known as the awakened state or Buddha-nature is the true and pure nature of the mind. For most of us, the dualistic concepts, unhealthy emotions, and obsessive sensations (particularly strong clinging and craving) of our ordinary mind cover the enlightened aspect of our mind. These thoughts are like coverings that obstruct us from realizing and manifesting our true nature like clouds covering the sun. Consider the difference between how an awakened person and an ordinary person view a flower. When an awakened person sees a flower, they see it through their enlightened wisdom-eyes that are free from the shrouds of duality, emotions and sensations, and that dwell instead in the nature of boundless openness, also known as “emptiness” nature. By contrast, when an ordinary person sees a flower, they see it through the eyes of their deluded mind, which is characterized by duality. Duality leads to attachment and aversion, which, as they become increasingly tight and obsessive, result in the familiar cycle of fireworks and misery.

In Tantrāloka 16.59cd-61ab paraphrases, rather freely, the Netratantra as scriptural authority used by Acharya for the view that sacrifice liberates; it does so by virtue of being an unusual kind of initiation (dīkşā): "And it is taught in the venerable Mrtyuñjaya (Netratantra): When the bonds have been severed a body does not arise again for the victim (bound soul) because of disjunction from the three malas. It is agreed that the body falls away when the flood of [karmic] dharma and adharma is stopped. Therefore this is not killing but an extraordinary initiation. For killing is the separation of the vital energies from a being that is formly bound, but this is a fusion of the bound soul in the act of worshipping God." Note one thing [Šiva]yojanā, -yojanikā is the ritual fusion of the bound soul with Šiva during initiation, In Netratantra 4.8-9 it specific shows the instructions of which acolytes are fused with what level of Śiva.

The answer given in Netratantra quote that the Yoginis assail living beings in three ways:'transcendent' (para), "imperceptible' (sükşma) and physical' (sthūla). It is neither desire, enmity, nor craving that drives them to do this. They act in this way to worship Bhairava as stipulated in his own teachings, it is not their goal to cause harm (himsā). Šiva himself created sacrificial victims for this very purpose: by killing them the Yoginīs, Mätrs and Säkinīs are in reality bestowing liberating grace (anugraha) upon them, redeeming them from their severe sins (pāpa) and uniting them with Siva. In the transcendent attack by Yoginīs that concerns us here, the resulting union is compared to that occurring in Saiva initiation (dikşā). As such the sacrifice itself must not be considered an act of killing (märana) but rather an act of Iliberating (mokşana).

Jayaratha in his Commentary quotes as supporting evidence a passage from the Aitareyabrāhmana 2.1.6.8: "The victim, being led, directly beholds Death; he does not want to go to the Gods. The Gods say to him: Come! we will transport you to heaven." Tantras is Pasubali is accepted because it is performed because of Yoginīs, Mätrs and śākinīs. And the context is more specifically an apologia for the violence committed by semi-divine Yoginis, Mātrs and śākinīs. Why do the Yoginis, Mãtrs and śākinīs extract (ākarşanti) the vital energies (prāna) from the bodies of other living beings? Are they simply malevolent or are they otherwise motivated?

PASUBALI IN TANTRA'S. To substantiate the first scriptural statement Acharaya Abhinavagupta quotes as scriptural authority the Netratantra's twentieth chapter. This is evidently a Saiva appropriation and reworking of a view found already much earlier in the Vaidika domain, where frequent appeal is made to the view that the soul of the victim is transported to heaven or liberation (svarga) during the sacrifice.

"Here on this mutable and ignorant earth, who is the lover and who is the friend? All passes here, nothing remains the same. None is for any on this transient globe. He whom thou lovest now, a stranger came and into a far strangeness shall depart." Sri Aurobindo