Self-Immolation

https://youtu.be/RVXI2RM-eHQ

"Tantra, as a way of inner growth, makes us see more, so that we really become individuals rather than mere entities in an amorphous context. But tantra goes still further. It goes beyond the idea of a growth or a progress. There are further stages and subdivisions within the tradition, which deal with the fact that even after we have learned to relate properly to our problems, life still goes on. The idea here is that spiritual practice is a continual movement. It is only from the point of view of discursive thought that we begin somewhere, progress or develop, and then reach a certain goal. It is not as though, having found enlightenment, the process is completed and everything comes to an end. Rather, the fact is that we continue to live, so we must continually start anew. Nevertheless, through the previous stages, we have found a way, a way of relating, a certain continuity. This continuity of a way of relating is the basic meaning of tantra. In a sense this is an extremely simple point. In general, however, we find that there is scarcely anything more difficult than this kind of simplicity." Chogyam Trungpa Rinpoche

"Are there no asses and the like to whom home and forest are alike and who wander about naked without shame? Do they all become Yogins thereby? If men could get liberated by smearing themselves with dust and ashes, are all the country folk, who live amidst dust and ashes, liberated? Denizens of forest like deer and other animals subsist on grass, leaves, and water. Then, O Devi! do they become Yogins Thereby? Frogs and fishes live all their lives in rivers like Ganges; do they acquire special merit thereby? O Devi! Parrots and mynas recite before people the sacred words with delight; are they to be regarded great scholars from such recitations? Pigeons eat nothing but stone; Cātakas; (the bird Cucculus Melanoleucus) does not drink earth-water; are these too, Yogins? Animals like pigs, bear the winter cold and summer heat and for them food fit or unfit is alike; are they Yogins thereby? Indeed, such privations and self denials are, O Kulésvarī; only for deceiving the world while direct Knowledge of Truth Alone is the means for Liberation." Kaularnava Tantra

Herambaṃ madhuraiḥ śivaṃ ca garalaiḥ śayairnavair nandinam| ṣaḍvaktraṃ kadalīphalair ditisutāsṛgbhiś ca pañcānanam|| vyastā pūrayituṃ suśuṣkavadanā riktodarā bhadrike| dṛṅmātraṃ mayi dehi bhikṣunikarair yasmād asi tvaṃ vṛtā|| "With sweets to Ganesha, with all kinds of intoxicants to Shiva, with new and fresh grass to Nandin, with banana fruits to Kumara, and with the blood of demons to your lion, you are very busy feeding them all, and so your face is dry and your belly empty. Oh Bhadrakali, all you have to do is give me a glance, as you are surrounded by a huge circle of beggars."

Tantra is neither about generic sexual techniques, nor about concepts and mere visualisations. It is about uniting the mind with the sensations of the body to awaken the truly lucid and ecstatic state that is the only one nature of reality. By limiting your perspective to doctrinal dogmatism or cultural particularism, you cut yourself off from the greater potential of the human condition. If we are to liberate ourselves from the growing darkness of the present time we must take the broad view and spiritually empower ourselves to best accomplish the wishes of ourselves and others. Strive to let go of any hatred, or petty feeling, you hold in your heart and resolve to be the awakened hero, Bodhisattva, that this world of suffering so desperately needs. Now is not the time for petty division, but radical unity against the degradations of modernity. Seek and ye shall find.

"The Indian monasteries taught not only Buddhism but, e.g., Hindu thought and other disciplines such as medicine. Monasteries like Nālandā and Vikramaśīla also trained missionaries in the skills needed in order to transmit Buddhism to Central Asia, China, and Tibet (Buddhism reached Korea and Vietnam via China, and Japan from China and Korea). More ominously for the history of Indian Buddhism, it is from the Gupta period that we can see the flowering of what has come to be called ‘Hinduism’ in its classical Purāṇic form, the form in which broadly speaking it is now familiar. It is admittedly difficult to show in detail the mutual influences of Hinduism and Buddhism at this time, although the influence of Buddhist thought on Gauḍapāda (seventh century), the founder of Advaita Vedānta, is quite clear. It is arguable that the positive influence of classical Hinduism on Buddhism was more often in the direction of practices – the forms of Mahāyāna devotionalism, for example – than directly on philosophical thought." Paul Williams

"I cannot wash away your negativities and sins with water, nor can I remove your pain and suffering by my hand, nor can I transfer my realizations to you." "The only way I can help you is through giving teaching, and you should strive to liberate yourself." - Buddha Shakymuni

Eva rūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ uppajjita "He who celebrates such a sacrifice, or causes it, to be celebrated, is reborn at the dissolution of the body, after death, into an state of happiness in heaven" The Buddha in regards to the performance of the Mahayajña or Great Vedic Sacrifice - Digha Nikaya 5: 4.6

"Whatever phenomena we can perceive are empty like water bubbles. Although we can hear and see things, nothing has a true reality in itself; there is no true self in the individual and no true existence of phenomena. In spite of the fact that they appear, phenomena have no substantial or true reality of their own. Thus it is said that all phenomena are empty and have no self." Khenchen Thrangu Rinpoche

"First, if something doesn't exist, then it doesn't exist, but whatever does exist is composite and not a single, indivisible entity. All things are made up of various ingredients and these ingredients form existing things. Therefore, all phenomena that exist are composed of various ingredients and as a result are impermanent. Living beings die, objects wear out and disintegrate. At this coarse or obvious level of impermanence, everything changes over time, and this is obvious and can be understood by everyone. The subtle level of impermanence is the main concern here; it is the momentary impermanence of every instant. When looking at momentary impermanence on a gross level, we can see that a person changes from childhood to adulthood. One may think that there is continuity in the change that takes place. One may wonder when this change takes place and conclude that every year, everybody is different. However, a change doesn't automatically take place at a certain point each year. One may conclude that every month, everybody is different, but the change doesn't automatically take place at a certain point in each month either. One may conclude that every day or every hour, everybody changes. We follow this reasoning down to every single instant in which a change takes place, so there is impermanence in every instant. This is the subtle level of impermanence. It is easy to see changes that take place over the years, but, in fact, changes are taking place in every instant." Khenchen Thrangu Rinpoche