Principle of Mandala. Part 12. Five Davy

material from Francesca Fremantle's book "The Shining Void"

Elements considered purely in material forms belong to the world of samsara. In this capacity, they are like a prison or tomb. They arise and disappear, change and disintegrate, and in the end, everything that consists of them - both our bodies and the entire material world - is doomed to death. But the jailer in this dungeon is none other than our own limited mind, unable to penetrate the layers of illusory guises and comprehend the true essence of things.

The five elements are born from awakened consciousness, and therefore represent its various varieties. In other words, they are Buddhas, and this is their secret essence. This essence is empty, but full of radiance embodied in the pure qualities of the five elements. In the treatise "Liberation through listening," the pure essences of the elements appear in the form of rays of light colored in their respective five colors. The essence of the earth is yellow light, the essence of water is white light, the essence of fire is red light, the essence of air is green light, and the essence of space is blue light. The essence of the elements is invisible, and these colors are inaccessible to bodily vision: otherwise they would have passed into the realm of material elements. These are the colors that appear before the mind's eye, perfectly pure, clear and sparkling, like a rainbow that shone in our hearts.

Emptiness is the realization that not a single phenomenon in the world has a permanent, lasting and independent existence. It follows from this that the world is full of endless potentialities and it is dominated by endless transformations. Only because of this, life arose in all its diversity and eternal variability. Therefore, emptiness is considered a creative feminine. The five great elements that arise from emptiness are mothers who give life to everything. In this capacity, they are introduced as five female buddhas. In tantras they are called "Devi", "Dakini", "Mother" and "mistress"; in this book I most often refer to them as "devi" 1.

The Devi of the earth bears the name Locana or Buddha Locana, which means "Eye of the Buddhas." This name is not related to the ordinary sense of vision and is in no way connected with the above correspondences between the five elements and the five bodily senses, in the system of which the earth is associated with smell. Buddha-Locana symbolizes the pure vision of buddhas, enlightened perception of the world as it is in reality, vision of the world by the eye of the Buddha. At this level of undifferentiated consciousness, the Buddha-Locana is both a perceiving subject, and a perceived object, and the act of perception itself. It personifies the kind of awakening, called equanimity or equality, that is, the unified, identical to all primary nature of all things, the foundation of being, manifested in the outside world as qualities of the earth. In the instruction to the meditative technique developed by Trungpa Rinpoche himself, he describes this state of the sacred vision: “Here you will not find ordinary earth and stones, even if you look for them. Everything in the world is the essence of Buddha-Locana - the all-encompassing wisdom of equanimity and constant peace "2

Davy Water - Momaki. The same instruction for meditation says about her: "... the water flowing here is the Mamaki Buddha, a lake of mirror-shaped wisdom, clear and pure, like melted heaven." The name "Mom" in literal translation means "My", but not in the sense of possession, but with the meaning of love affection or belonging. Everything that exists belongs to Mamaki, and Mamaki, in turn, belongs to everyone and everyone. This property manifests itself in the form of the emotionality of the water element: Mamaki embodies the purity and clarity of the heart, cleansed of promiscuous superficial emotions and reveals its inherent deep sensitivity. Having caught a glimpse of that state of consciousness that Mamaki represents, we gain the ability to empathize with all living beings, merging with their minds and hearts, as two drops of water merge with each other. Moms are a loving mother who takes care of all sentient beings, without exception, as their own children. It pervades everywhere, it surrounds us from all sides and permeates our entire being. She is the water of life.

The essence of fire is embodied in the devi Pandaravasini - "Dressed in white clothes." White, the color of purity, is usually associated with water, but in this case it appears in a slightly different quality. Fire does not wash away the dirt, but burns it to the ground. The dazzling white robes of this devi illuminate everything around with a radiant light; it personifies the hot flame of compassion of the buddhas, as well as the purifying and transforming power of fire. As the embodiment of fire, it is filled with the energy of passion, which in its enlightened form is identical to compassionate love. In order to enter the state of consciousness embodied in this devi, we must transform our ordinary desires, greed and lust and release their pure essence. Pandaravasini is the transforming energy itself, naturally enclosed in our essence. As the element of fire permeates the entire physical world, so Pandaravasini is present in all areas and manifestations of life. For one who has awakened to the perception of her presence, any circumstance of life becomes an opportunity for transformation - a manifestation of the essence of fire.

The name of the devi air is Samaya-Tara. “Tara” means “Savior”, transferring all life through the ocean of samsara, and the epithet “Samaya” means her vow to fulfill this mission. Tara is one of the most popular Buddhist deities. It has many appearances, but in each of them the main qualities of the air element are reflected - speed, mobility and activity. She is called the Fast-Footed Tara, for she immediately responds to requests addressed to her in the spirit of active compassion. Tara embodies a state of consciousness in which wisdom, compassion and activity are inextricably linked. She acts without hesitation and without delay: when she sees the need for any action, she instantly understands what needs to be done, and gains the strength necessary to accomplish this action. Samaya-Tara, the essence of air, is the breath of our life, thanks to which we can live, move and act in accordance with the truth.

The devi of space bears the name Akashadhatvishvari, which means "Lady of the element (or cloister) of space"; you can call her and simply "mistress of space." This is the feminine principle of space and emptiness, a creative prototype of all that exists. It is impossible to comprehend and express in words its essence: like the element connected with it, it cannot be described in human language. This devi is embodied grandeur, breadth and openness, inclusiveness and omnipresence. She sits in the center of the mandala and gives birth to all the elements.

Five Devi personify the primary essence of the elements - an empty and yet full of radiance. All of them are varieties of pure, enlightened energy emanating from a state of lack of "I" and undivided integrity. In India and Tibet, as well as in other countries that embraced Buddhism, the followers of the Buddhist path traditionally recognize many diverse spiritual beings belonging to different worlds and plans of samsara. In the Western tradition, this aspect of Buddhist teaching has no generally accepted analogue, and therefore many readers may consider it insignificant. However, for those who believe in such deities or can perceive them as some kind of metaphor, it is very important to realize and take into account the difference between the deities of samsara and the deities of an enlightened state. Samsara deities are forces that, to one degree or another, have the ability to do good or evil, but subject to the law of cause-effect relationships. Even such great deities as the goddess of the earth, who witnessed the enlightenment of the Buddha, or the god of fire Agni, are limited to the sphere of samsara, although they are on a very high plane. This position is accepted not only in Buddhism, but also in Hinduism. Sometimes it may seem that Buddhists belittle the Hindu gods and goddesses, considering them as relative, limited forces; but in reality they have been so perceived from time immemorial. Indian deities are only particles of a beginningless and endless cycle of existence that have nothing to do with the absolute God of monotheistic religions.

Watch the video: The Mandala Principle: Chögyam Trungpas Teachings on Transforming Confusion into Wisdom (February 2020).

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