Egbert Moray-Falls

"When asked by his disciple when is the beginning of Dharma-ending age, Guru Rinpoche replied; “When the Iron Birds(1) are flying in the sky and the Iron Horses(1) are running on the roads, we know that dharma-ending age has arrived. At this time, Tibetan Buddhism shall flourish globally. When the iron bird flies and the horses run on wheels, the Tibetan people will be scattered like ants across the world, and the Dharma will come to the land of the red men (Western Countries). In this Dharma-ending age, “Rulers do not act like Rulers, Subjects do not act like Subjects, Fathers do no act like Fathers, Sons do not act like Sons” (2), the relationships between Fathers and Sons are more like Playmates. Women do not honor and uphold chastity; men indulge in lust and unrestrained sexual misconducts."

“It is such a mistake to assume that practicing dharma will help us calm down and lead an untroubled life; nothing could be further from the truth. Dharma is not a therapy. Quite the opposite, in fact; dharma is tailored specifically to turn your life upside down—it’s what you sign up for. So when your life goes pear-shaped, why do you complain? If you practice and your life fails to capsize, it is a sign that what you are doing is not working. This is what distinguishes the dharma from New Age methods involving auras, relationships, communication, well-being, the Inner Child, being one with the universe, and tree hugging. From the point of view of dharma, such interests are the toys of samsaric beings—toys that quickly bore us senseless.” ― Dzongsar Khyentse Rinpoche

The sky is not blown about by the wind, nor are the dynamic clouds prevented by its stillness.

I have seen much of samsara. I am not even minutely attached to the trappings of royal life. A golden palace is no different from a prison. Queens are no different from the daughters of Mara [evil forces]. The three sweet substances are no different from dog-meat, pus, and blood. There is not the slightest difference between the beauty of wearing silks and jewels and donning a filthy blanket in a cemetery. I shall go into the forest to meditate. —Atisha

I have been in search of a guru, the sage’s place of refuge. I have been to mountain caves and empty places in my search. No matter where I went, I saw the drawbacks of samsara. Whoever I befriended told me of the drawbacks of samsara. No matter what I do, dissatisfied am I— Set me free, and I shall turn to the Dharma! —Atisha

“Remember the old Dzogchen adages ‘intellectual understanding is like a patch, it wears out,’ and ‘mystical or psychedelic experience is like mist, it fades away.’ Even adepts can be deceived by trivial circumstances-good or bad-and can get lost in them. And even after the impact of meditation has hit the mind, unless it is cultivated continuously the profound precepts will remain only on the pages of a book. Real meditation cannot come out of an untamed mind, a wild approach or an undisciplined practice. You hoary meditators, still novices in practice, look out! You may die with salt encrusted minds!!” Dudjom Rinpoche

It is clear that both the breath and substances can lead to altered states of consciousness. Both are associated with Soma (the nectar of the gods), Otherir (the mead of poetry) and Amrita (the resultant immortality). Vayu, the prana, or life of the world, was the first to drink soma, and Othinn is both the giver of Ond, the divine breath, and the claimer of the mead of poetry. But reliance on drugs, while useful for breaking down barriers, does not lead to sustained spiritual development. Breathing techniques, however, take some time and effort to master but are with one for the rest of one's life. The inner nectars of the breath, must eventually replace the outer nectars in order to return to the primordial state. Having said that, even those who have strong experiences with the breath do not often become any sort of spiritual master. Clearly then, altered states in themselves are not sufficient to attain either the common or supreme siddhis or powers. Just as outer rituals of offering must be replaced by inner rituals of transformation in order to achieve personal insight, gnosis or prajna. One must link experience with correct views and lucid awareness. One must steadily dissolve subject and object dualism, and learn to rest in the natural state of awareness. As with Bardo Yoga, the means of enlightenment in the journey between death and rebirth, one must recognise phenomena as the projections of one's own mind. This is not to say that phenomena are not real, rather that the nature of our minds transcends the common appearance of reality. For a spiritual master, then, all sacred rites take place within the self, and while outer rites are still conducted, one uses one's inner realisations to make the rite beneficial to others, rather than seeking to benefit oneself. This kind of mastery is not the result of intellectual knowledge, nor of simple devotion, but the disciplined practice of mindful awareness and inner alchemy, combined with devotion and compassion. It is all well and good to gain a comprehensive understanding of the inner mythology of a religion, or even an understanding of such traditions as Platonic theurgy, but without a clear tradition of practice and attainment passed from master to disciple, self realisation is nigh impossible. If one looks at myth and tradition and thinks that inner attainment is not spoken of and is therefore undesirable, then one has fallen into the trap of spiritual materialism, reducing the truth to mere impermanent forms, contingent manifestations with no inherent truth. In all Indo-European traditions the gods themselves, be they of the highest degree, are subject to the cycles of existence. One's gods, people and ancestors are indeed precious, but without transcendent understanding they are no more than a ripple on the the great ocean of beginningless being. Even an unimaginably vast eon of bliss is nothing in the face of infinite time. One must find that which is beyond all sense of relativity or be forever adrift. What then is beyond cyclic existence? Is it the blown-out state of Nirvana? No, that is but an expedient means of the Hinayana teachings, and is impossible in the first place. The only possible truth is the non-duality of relative phenomena and ultimate awareness, and through awakening to this one can experience all relative phenomena as the blissful ornaments of unobstructed ultimate space-like mind. This is the nature of what Vajrayana Buddhists call Mahamudra, the great royal seal that is the proof of true perception. This is the goal beyond life and death for which even the highest gods would give their very lives to attain.

Tocharian princess Jivika(mother of Kumarajiva)

Concept portrait of Kumarajiva: the son of a Kashmiri Brahmin & a Tocharian princess; he lived in the 5th century & became one of the greatest scholars of Mahayana in China. He translated the entire Buddhist corpus into Classical Chinese, his translations are used till date.

Controversial but true theology: Trinity is Indo-European. Odin, Vili, Ve, Lugh as triple God. Triple Goddess and fate Goddess. Germanic caste and trinity of Gods associated. Zeus/Hades/Poseidon, Trimurti, Triyaka...and later adopted Christian trinity which follows same pattern which it absorbed from previous traditions and understanding.

Understanding Indo-European Cosmology, Theology, and Metaphysics (Hammer & Vajra Book 3) Kindle Version just released! Physical copies will be coming soon. Thank you all for the support! https://www.amazon.com/dp/B0BP7Y5V7W?ref_=cm_sw_r_mwn_ts_N8X5QQ1PQ6VM6WT7W7GN

"Dwelling or fixing comes from an attitude of trying to prove something, trying to maintain the "me" and "my" of ego's territory. One needs to prove that ego's thesis is secure. This is an attempt to ignore the samsaric circle, the samsaric whirlpool. This vicious circle is too painful a truth to accept, so one is seeking something else to replace it with. One seeks to replace the basic irritation or pain with the pleasure of a fixed belief in oneself by dwelling on something, a certain spiritual effort or just worldly things. It seems that, as something to be dwelled on, conceptualized ideas of religion or spiritual teachings or the domestic situations of life are extensions of the ego. One does not simply see tables and chairs as they are; one sees my manifestation of table, my manifestation of chair. One sees constantly the "me" or "my" in these things; they are seen constantly in relationship to me and my security." Chögyam Trungpa Rinpoche

I’d like to give a few personal shout-outs to some channels that are owned by men I am fortunate to have met face-to-face. Germanic Paganism: Order of the Sacred Mannerbunde: I am very fortunate to be able to call C.N.J. Cornwell, the owner of this channel a close friend. I have attended several of his group’s events and the man is passionate about Anglo-Saxon paganism. I would also like to emphasise his value as a friend, he is a compassionate man who truly cares about the wellbeing of his peers. Survive the Jive – Tom is an expert in the world of all things Anglo-Saxon and pagan, he knows his stuff and I’m sure most of our followers know him already. I would also like to add I have practiced with him and he is a sincere believer and I am grateful to have been guided by him in pagan practice. Sigmund’s Metaphysical Männerbund – I have spent many hours with the man who runs this channel, he is a generous friend who knows tonnes about Anglo-Saxon paganism. He is also a fantastic musician, writer, and craftsman. Definitely follow him if you don’t already. Redbad's Hall – This dutchman is charming and knowledgeable, certainly check this smaller channel out. The Fyrgen • ᚫᛚᚢ:ᚢᛚᚫ - I’ve had the pleasure of briefly meeting Dan, after hearing him perform his inspiring music in person. I’m also a fan of his podcast which he regularly posts episodes of right on telegram. Certainly follow the Fyrgen if you don’t already. Vaishnavism: Modern Kshatriya – One of the kindest, gentlest souls I have met. This man follows the Dharma so closely. He’s well-spoken and hugely knowledgeable about various Vedic scriptures. If you are at all interested in Vaishnavism, Vedanta, The Bhagavad Gita etc – check him out. Buddhism: Egbert Moray-Falls – This man has grown to be one of my close friends. I consider him my go-to if I have any questions about anything Buddhism. I have spent time with him morning until night, and he is meditating and practicing throughout the day, perhaps the most devoted religious practitioner I know. If you’re at all interested in Tantric Buddhism, I’d strongly recommend following this channel. - Owen, The Sun Riders @Solarcult

"Tendzin Norbu eventually progressed through the second (dge tshul)and third (dge slong) ordinations and became a fully ordained bhikßu.In the autobiographer’s retrospective view, although he was steadfastly determined to uphold fastidiously the complete vows, he always wore the monastic robes with a degree of awkwardness and anxiety. There were many signs, even during the period of greatest commitment to his life as a monk, that the ngakpa’s robes he preferred as a child were not completely forgotten. .... "While attending a debate festival at the monastery of his preceptor, the Zhamar Rinpoché, Tendzin Norbu altered the traditional “dedication of merit”:24The king of dharma [Zhamar Rinpoché] said, “ to all people until they reach enlightenment.” I said, “I dedicate the merit [to the wish that] having reached the enlightenment of a buddha, I will then become a ‘lord of the family’ in the style of one with dreadlocks tied in a topknot and ornamented with a jewel at the crown.” The learned scholars laughed heartily. . . . The next day at the teaching, the Victorious [Zhamar]looked at me and remembering what I had said the previous day, he laughed.25Tendzin Norbu’s aspiration to become a buddha as described in the tantras contrasts starkly with the standard dedication voiced by Zhamar Chökyi Wangchuk. Voicing this desire to become a buddha in the manner of the “lords of the families” described in the tantras, with dreadlocks tied above his head, in the midst of the monastic assembly, was so unex-pected and incongruous that it may only be understood, at the time, as a joke. The sounds of laughter that filled the monastery are echoes of the incongruity between the dreadlocked image in Tendzin Norbu’s prayer and the tonsured assembly. ... "This chapter describes a meditation retreat the author undertook in an isolated sacred cave on the slopes of Mount Riwo Pembar in the early 1620s. At one point during this retreat, Tendzin Norbu dreamed of a beautiful fifteen-year-old woman who held his hands, sang melodious songs, and offered words prophesying the benefit he would bring to beings in the future. Reflecting on this dream upon waking, Tendzin Norbu realized that in the dream he had been dressed not in his monk’s robes but in the white robes of a ngakpa. Taking this as a sign, he decided to dress in ngakpa’s robes during the next major ritual performance of his retreat. ... "On that occasion, hosts of dakas and dakinis gathered around him and piled up enormous heaps of offerings, waving banners of white silk in the air. About this Tendzin Norbu writes, “At that time, there was a meaningful coincidence of causal factors [rten ’brel] in my wearing such accoutrements of a ngakpa.” The “meaningful coincidence of causal factors” here is demonstrated by the fact that performing the ritual dressed as a ngakpa produced extremely auspicious results." Taken from "The Dreadlocks Treatise: On Tantric Hairstyles in Tibetan Buddhism" by Benjamin Bogin.

"To abuse one’s own aggregates – the embodiment of the Five Buddhas – is the eighth [tantric root downfall]." - Acharya Bhavi, Confession of the Fourteen Tantric Root Downfalls You better keep your body healthy, exercise and have a balanced diet.

ཨོཾ་་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔ om ah hung benza guru pema siddhi hung oṃ āh hūṃ vajra guru padma siddhi hūṃ

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.

"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

"Most of all, there is no greater devil than this fixation to a self. So until this ego-fixation is cut off, all the devils wait with open mouths. For that reason, you need to exert yourself at a skilful method to sever the devil of ego-fixation." — Machig Labdron