The Lost Sadhanas Project: Green Tara
The Two Directions of Spiritual Practice

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The dissolution of the spiritual worlds into fantasies and lies means that people do not take them seriously. The heavens of gods are like unicorns or cartoon characters. They are neither real nor dangerous. So, people are not properly prepared when they meditate, dismissing both valuable insights and potential dangers.

Unless the novice has yogic training, both pain and desire can be overwhelming. The unprotected soul may also be subject to external attacks, from enemies ancient or modern. Karma does not just disappear if you deny it. It can take both attractive and threatening forms.

In some paths, the novice is given mantric armor, which protects the soul during its travels. The Kavaca mantras [from the Vedas] give this sort of protection.

In other paths, the lineage guru is ritually asked for blessing rays which can both protect the novice and light his or her way.

The guide may also give an empowered mantra which greases the way for the soul's travels, and light the path ahead.

In some countries, the spiritual atmosphere has become polluted by people casting curses and spells. One virtue of the dismissal of the supernatural is that the air [or spiritual atmosphere] is cleaner, and not full of targeted hatred. But with wars and dualistic or apocalyptic religions, we see the return of magical thinking [which accepts cursing as a technique]. Few lay people cursing political candidates in their churches know the details of what they are doing but they are ruining the spiritual atmosphere for others. It is like trying to make fire by rubbing two sticks together. More smoke than actual fire is made.

But the properly prepared novice can transcend such initial distractions and enter the sambhogakaya [or inner worlds beyond the body in Buddhism].

There are many worlds that the person may enter. We do not forbid novices from entering other worlds, but they are warned that their protections may not work there, and that other rituals may be required [for protection].

Visions may occur in two ways, you may go up to visit the god, or the god may come down to visit you. Most initial teachings emphasize the descent of the deity. This is much safer, as ritual objects are visualized and empowered. There is normally a set order with a set number of mantras for a set number of objects [in Eastern religious ritual]. There is a seat for the deity to visit, and he or she is treated like an honored guest and provided food, drink, and valuable gifts.

The novice is a worshipper viewing the deity with honor, respect, and sometimes love. The god moves, the novice is stable.

The yogic path is in many ways the opposite of this. The deity is stable, and the novice does the traveling. This is a more advanced method for the novice must be able to find balance in spiritual spaces that have no clear directions, distinguish between the soul and the parts of the mind with cravings and attachments, and cast off a secular identity while maintaining a spiritual one.

Here we find the "reverse waterfall", which runs up the mountain of the universe and into the sky. The yogi must first swim against the currents of consciousness that flow downward and outward in the spiritual world. Only with dedicated yogic effort will the currents change [direction] for the soul.

Locating the upward current is very important whether as prana, shakti, or [spiritual] light. It guides the soul [to spiritual worlds].

We next move on the adi-buddha Vajradhara, the ultimate source of these teachings.