
Homage to Vajrapani,
Magical Lord of Secrets,
Protector of Allied Buddhas,
And to Vajradhara,
The Insurmountable,
The Revelator!
Like PhD students conversing with their professors about quantum equations after class, highly advanced conversations are only accessible to those who have dedicated their lives to studying and mastering a discipline – and therefore fall under the category of “secrets”. The PhD students speak to one another and their professors about their academic interests, because speaking to anyone else would be like speaking an alien language. Their conversation is so specific, it is only relevant – and therefore of benefit – to anyone who knows what they are talking about.
If anyone who is not an expert in quantum equations were to work as a professor of quantum theory, the discipline of mathematics would suffer. If anyone who is not an expert at performing heart or brain surgery were to work as a heart or brain surgeon, we would not trust our medical institutions one bit. When we proliferate misinformation, we do everyone a disservice, including ourselves, because we work against basic human trust and respect. One of the major problems that all humans constantly face is a lack of genuine trust and concern for one another. This can only be remedied when we have cultivated a sincere wish to root out the distorted habit we carry within ourselves that fantasizes itself an expert and the absolute authority on everything. It is impossible to become the “god of the world”. Therefore, we shouldn’t try.
Wherever advanced concepts are discussed out of context or with incorrect understanding, massive misinterpretation is sure to follow. Today, we face a major challenge in responsibly dealing with an already widespread misunderstanding of the extremely potent dimension of philosophy and practice of “Identity Yoga”, which is traditionally known as the Creation Stage and Perfection Stage of Unexcelled Yoga Tantra. Our duty now is to clear away these misconceptions.
From the point of view of the lineage, only a Bodhisattva with the appropriate vows would be intuitively and organically drawn to this stage – finally being unable to endure the sight of sentient beings’ suffering without actively and consistently doing something about it.
When we really understand inclusivity – and eventually taste it – we realize that any energy configuration is possible. When we understand that any energy configuration is possible, we can conceive of the possible existence of enlightened beings in “deity form”, performing enlightened deeds throughout all time and space, forever, solely motivated to benefit all beings. When we can conceive of the possible existence of enlightened deities, enlightened motives, and enlightened actions, we can then conceive of the possibility of transforming ourselves into such energy configurations. In order to do so, “formidable” Bodhisattvas enter the “finishing school” of Identity Yoga. As stated, entry into this stage of the path develops naturally and is the result of a sense of urgency that spontaneously arises from our growing sense of responsibility for all beings.
Sentient beings are said to “wander” through life, not asleep, but not “awake” – not enlightened. “Formidable” Bodhisattvas – and their Buddha mentors – act as alarm clocks and utilize a wide range of innovative approaches to serve as pristine and reflective mirrors through which “migrators” are offered an opportunity to see themselves – and see that they are not fully expressing the wonder that is accessible to them.
Taking a long, hard look into the mirror of enlightened beings exposes our weaknesses and psychological shortcomings, bringing all of it to our attention for the very first time. Finally “seeing ourselves”, we have the opportunity to take our first steps on the path. As we do, we begin to see our world differently as well, and we realize that if we choose to cling to various misconceptions that we have been carrying with us about who and what we are – or who and what we can be – it is highly unlikely that we will be unable to ensure a consistent and constructive movement toward any meaningful reorientation of our lives. Seeing this, we can also see what a tragedy it would be to leave our “fate” – our future – to chance.
A Brief Overview of Prerequisite Concepts
The Preciousness of Human Life
Because human beings are optimally positioned to realize the meaning of life, human life is a precious gift. We should take heed not to squander such a gift.
The Imminence of Death & The Urgency of Practice
This body – this life – has an expiration date. We will inevitably take another body, but that “incarnation” depends entirely on the qualities we are developing now. If we waste time, it is a guarantee that we will continue to face the same types of problems we have faced in this life – over and over again. However, if we make an effort to cultivate wisdom and compassion, we can skillfully direct our evolutionary trajectory toward more meaningful experiences – and ultimately, enlightenment. Therefore, we should think deeply about what we are doing with our lives – and why. And if adjustments are necessary, we should make them without hesitation.
The Application & The Vows
We apply for things our entire lives – jobs, schools, etc. Entering the “finishing school” of Identity Yoga is no different. Authentic, advanced practice can only begin once we have completely “wiped our slates clean”. Truly, “the finishing school” calls us, when we are ready – and never before. A sincere motive and a mastery of the fundamentals is the only way to progress toward more advanced stages of the path. It must be understood that Identity Yoga is not a “get rich quick scheme” – that is, it is not like a bypass surgery or a method that allows us to skip steps. When we are ripe, we naturally and organically “meet” our Identity Yoga mentors. When entering Identity Yoga practice, it is always necessary to take and honor the appropriate vows to ourselves, our mentors, the lineage of mentors, and all beings. “Vows” can be considered the reinforcement and amplification of our motives. If it is truly our heart’s wish to become enlightened for the benefit of all beings, our progress on the path will proceed naturally. Cultivating such a motive is a catalyzing cause.
Whenever we want to achieve anything at all, what we actually need to achieve are the specific causes and conditions that are responsible for producing what it is we want. The causes and conditions for entering Identity Yoga practice are, as already stated, a firm grasp of the fundamentals of the path, a sincere wish to serve others, an openness and willingness to learn, and a sense of urgency that is ready to take effective action. When we are ready to give everything up in order to transform ourselves into our maximum evolutionary potential in order to benefit all beings, only then are we finally ready to graduate into the path of Identity Yoga.
“Pride of Ordinariness” vs “Divine Pride”
Ordinarily, we interpret the world only as it appears to our five senses, and we accept that data as fact. Without thinking twice, we invest ourselves completely into limited, misinformed personality structures who think themselves to be independently existing entities. This misperception necessarily walls us off from the world, pitting us against one another and the universe at large. Our obsession with measurement and competition stresses us out and ends up being too much to bear. We feel subliminally that it is impossible to take on and conquer all of the universe, and therefore we seek out ways to comfort ourselves. In seeking comfort above all else, we also simultaneously reject, condemn, and persecute anything and anyone that threatens our “ordinary perceptions”.
Conversely, the “Vajra View” offers something different: to transform the habit of “ordinariness” into a perspective that is inconceivably magical, blissful, and meaningful. However, in order to properly practice the cultivation of “divine pride”, we must first anchor ourselves completely in the knowledge that reality is inclusive and malleable – and that our very own existence only manifests in dependence upon other phenomena. Because we fundamentally depend on others, and others on us, true cultivation of divine pride results in humility, courage, and the willingness to take responsibility for the health and welfare of all beings – not in the puffing up of our egos, which now feels like we are the “special ones” who study esoteric teachings.
A Brief Overview of Practical Application
“Deities”, in the context of Identity Yoga, serve as “psychological road maps” – that is, as directions, markers, and destinations, literally and metaphorically. When we use the word “deity”, it can sometimes be more helpful to think “archetype” – Lady/Lord of Compassion, Lady/Lord of Wisdom, Lady/Lord of Protection, etc. – rather than some “creator-god” to whom we must be eternally subservient, who wields some type of omnipotence, or who exercises some type of will or control over our lives.
“Deity-ness” is nothing new. Throughout time and across cultures, we are presented with varying pantheons of gods, angels, archangels, and so on. The cultural commonality of the positioning of divine beings at the apex of reality simply indicates that human beings naturally desire to experience what is true and good – and to connect and interact with personified versions of truth. This desire is nothing other than our innate longing to live our lives in communion with and under the aegis of compassionate principles – and not just to know what is true and good, but also to become capable of embodying and expressing those principles ourselves, ultimately.
In practical context, therefore, an “archetype deity” represents a style or type of “core-truth-reality-program”. The meditational deity – or meditational archetype – is not “the source” or “the source of reality”. From the point of view of inclusivity, there is no singular “source”. Rather, there are only causes and conditions arising from the configurations of energies – deliberately cultivated or mechanically proliferated. An archetype or a deity is also a dependently-existing concept, and is therefore not an “absolute” being. An archetype deity is essentially the most refined, inclusive awareness, which has become crystallized into a sublimated energy configuration of body, speech, and mind for the sole purpose of helping sentient beings evolve.
When engaging in Identity Yoga practice, the first stage involves us visualizing the archetype deity in front of us. As stated, first we have to think that it’s possible to even become an enlightened being that takes beautiful, awe-inspiring forms in order to benefit all beings. The idea of visualizing the archetype deity in front of us is literal, similar to the way we might observe and admire a piece of artwork hanging on a wall. What is the primary motive of that being? What kind of body does that being inhabit to act on this motive? What does that being wear? Where does that being live – and in what kind of abode? There is so much for us to reference for creating the visualization of our archetype deity – both in the ancient literature of the lineage and in many famous works of Sci-Fi!
Traditionally, like youth in shamanic cultures, in which the teenagers pray to receive their personal Totems, before we can authentically begin the Identity Yoga visualization exercises, our archetype deity must “show up on our radar screen”. This happens naturally, often unexpectedly, and only when we are ready. Anyone at any time could fantasize about this type of “contact”, which is why a sincere student at this stage of the path must be working directly with a qualified mentor. If not, as amateurs, we could very easily get swept away into megalomania, and become harmful or burdensome to others and ourselves. It is vital to keep this in mind. “Choosing” to “try out” or “play with” archetype deities is not like shopping for kale or browsing through Netflix to find the most popular show to watch. This is also why Identity Yoga practice doesn’t work for anyone who just wants to “play with energies” or “be cool and esoteric”.
The deeper stages of Identity Yoga will later involve “merging” with the archetype deity and learning to familiarize ourselves with our subtle anatomy. Again, graduation into this stage of practice will happen organically. It is detrimental to our progress to rush it.
Whenever and wherever the concept of “merger” or “union” appears, the metaphor of sex is employed. The posture, gesture, and depiction of “consorts in union” is an artistic rendering – a metaphor insinuating what the direct experience of “total inclusivity” – or graduation into full enlightenment – is actually like. To reiterate, the “sexual posture” is not the mode of practice – it is a symbol for what is experienced “at” or “in” a Bodhisattva’s “crowning moment”.
In alchemical terms, sometimes this “crowning moment” or “coronation” is called “Elixir”, “Fountain”, “Grail”, “Stone”, or “Gold” – meaning “Birth” into “Buddhahood”, in terms of the lineage. Even the Christ “was made to wear a crown” – a regal marker indicating the successful payment made in the form of the total sacrifice that produces transcendence. This total sacrifice is the willingness to devote ourselves entirely and eternally to the eradication of the pain and suffering of all beings – and to endure anything in order to do so.
To more clearly understand the symbol of a “crowning moment”, we can also think of an “unborn” baby “crowning” and then entering through the mother’s “portal” “into the light of day”. In this context, “unborn” doesn’t mean “not alive”. The fetus is a living being, but it is enclosed in a shell of darkness. Actually, “the unborn” must “die to the state of unborn-ness” – and enter into a new state altogether.
From then on, “the Born” is distinguished from “the unborn” by “the breaking of the shell”, “the coming to fruition”, “the maturing to term”, and so on. In this “birth” metaphor, and to connect the metaphor to the symbol of consorts in union, “the male” represents the “penetrating insight” that “enters reality”, and “the female” represents “the womb of inclusivity”, which is both “reality itself” and “the incubator” which housed the embryonic development of the newly born Buddha.
All that said, please be advised that the actual practice of Identity Yoga does not require a literal “partner”. There is no need to “attract” a partner for practice. It is a common misconception to think that physical, sexual union is a requirement for practice. In actuality, Identity Yoga is an active meditation that internally transforms the student in profound ways. The intense emotional charge, sincere motive, and lucid visualization involved in Identity Yoga meditation rewrites the habits of body, speech, mind, and motivation in such deep ways that inevitably, the effects are radiated into the “worldly” expression of the student’s life.
When we cultivate a certain degree of spiritual maturity, “finding” – and then entering – the path of Identity Yoga can begin to feel like we are reuniting with our long, lost tribe. The “language” of Identity Yoga ultimately has no “cultural specifications”. It is and has been called “secret”, because it conveys experiences that by nature can never actually be explicitly expressed. This is why we often joke in the lineage that, ultimately, to say anything at all about reality, inclusivity, or even ourselves is a lie. Being redundant, because the nature of this advanced path is so dynamic and difficult to penetrate, mentors are crucial to our success at this stage.
Mentors quite literally assist us with “mapping the new territory of ourselves” and successfully “navigating uncharted waters”. Because of the necessity of mentors, “mentor-ness” is a concept easily distorted, as discussed earlier. Sometimes, students think mentors are like genies who can grant us powers or make our dreams come true. At best, mentors are role models or “reminders”, not “initiators”. A mentor is a friend and colleague, not a “withholder of secrets” who demands compliance, prostration, or the demonstration of blind faith.
As also stated previously, no one ever “confers”, “empowers”, or “transfers” an initiation or “consciousness upgrade” upon another. Even in moments wherein it seems that our mentors somehow directly shock us into tastes of reality, it is our own “inner okay” – our own decision – that green lights the setting down of identity-boundary-inhibition-habits. When we let go of our inhibitions, we give ourselves permission to “feel more free”. In Identity Yoga terms, this is sometimes called “identity slippage”, “forming associations”, or tastes of direct, experiential insight into inclusivity.
Initiations too, therefore, are secret, because they only occur within the student – and are not something that can ever be outwardly demonstrated, performed, showcased, and so on. Experiencing an initiation does not mean that we can then perform magic tricks. Authentic Identity Yoga practice should not, under any circumstances, be undertaken prior to establishing a clear understanding of the reality of inclusivity – and having properly cultivated compassion as our primary motivation. As already stated and to reiterate, the only real reason to practice Identity Yoga is to be able to effectively serve others. In order to be able to do that, we must refine ourselves to the maximum degree possible – and also be able to maturely handle all of the energy intensities associated with real transformation.
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