For. Kathy Cantrell first joined the faculty of Asian and Middle Eastern Studies at Oxford University in 2002 and now remains an associate member.
She's also honorary research fellow at the School of Anthropology and Conservation in the University of Kent.
She specialised in Tibetan and Himalayan tantric rituals of all periods from the 10th century BCE,
including texts, critical and historical analysis, as well as ethnographic study of contemporary rituals.
A special focus for many years has been the Peruvian tradition,
and she is published with contributions from myself, two monographs on its early texts,
The Killer Nirvana, Tantra and the Virtual Ross Tantra of 2007, and early Tibetan documents on people from Dunhuang in 2008.
A more recent book includes Digital Impacts, Virtual Killer Works, a study and authoring,
compiling and editing texts in the Tibetan revelatory tradition 2020 and again,
together with myself, the nobleness of message, the lotus call and synopsis of my yoga and its commentary.
So. Right.
So the paper I'm giving today is a shortened version of a contribution to a volume on
New Directions in Town studies a special issue of the Journal of Tibet ologist Tibet
ology guest edited by Julian is publication has been delayed but I hope it will be
out shortly so those interested will find the extended version and references there.
The delay, however, means that this is the first public presentation of the article and that the paper came out
for projects in which both rather myself involved at the University of Bochum in 2017 to 19,
which itself drew on our earlier work in Oxford.
In both animal and psychologically life traditions.
The full purpose, variously called by such terms, is the full pub of basic ingredients,
or the four types of enlightened attention to the probe of perforations of a central teaching.
The generally elaborated upon in all teachings accompanying empowerment rights or introductions
to virtually liar and often feature prominently within written ventricular commentaries.
They are considered to sum up the crucial aspects of the necessary approach
throughout practice on this tantric deity and more over to sum up succinctly,
the entire path to enlightenment. Yet these important teachings seem to be at best only hinted at within extant logical eye route tantrums.
So the question arises how they developed and became so firmly established within the tradition.
Unfortunately,
there is not enough evidence from early historical sources to answer this question with certainty and the relative dating of the early sources.
Which are extant remains an open question.
Here, I'll give you a few key early sources and seek to situate the full purva teachings contained in young realms.
Revelation in the lives of the Emergent Magical II tradition.
So to introduce briefly the full purpose, the standard set consists of the purely aware primordial wisdom cover the compassion,
emanation power, the secret body, chit observer, and the symbolic material.
PERPER There are some variations in the list.
In particular, the compassionate, emanation power is also frequently called the immeasurable compassion power,
while the secret body chooser power is often called the superior voltages of power over.
There's also some variation in the ordering the set in some cases apparently depending on the context for usage,
but generally simply a matter of which textual sources are being referenced in a particular tradition.
The order given here version A can be considered to embody the structure of the pulse.
The first gives the go to view in the light of which the practice is to be performed throughout.
The second consists of the generation stage consciousness with an emphasis on my yoga,
while the third consists of the completion stage practices with an emphasis on anew yoga.
These three together constitute the primary ritual, while the fourth and final pub relates to the secondary ritual.
As we shall see, this order is given in the influential black collection commentary,
but some other sources give the second and third categories in reverse order.
So this ordering in version b. Creates correspondences for the first three with the three chis in their usual order,
with a sequence of the purely aware from audio wisdom further corresponding to the higher the superior body chispa
relating to the Zamboanga fire and the immeasurable compassion further to the mnemonic higher another order version.
See. This is a group according to a progression through different stages of the pass.
From this perspective, the main part Tantric practice, consists of two aspects first,
engagement in the primary ritual through the compassion, emanation fervour.
And second, the secondary ritual, which involves the usage of the symbolic material cover.
On this basis, the inner annual yoga practices can be developed with the secret body chisel fervour.
And finally, the enlightened fruition is expressed in the purely aware, primordial wisdom cover.
Now, even the dating of the magical eye root Tantalus is uncertain.
It is probable they were mostly compiled or redacted in Tibet Marxism representing direct translations or of complete texts from Sanskrit,
and were established during the early dissemination or soon afterwards during the post-imperial period.
There is little direct evidence for the contrary line root tantra during imperial times,
since the official translation project seemed to have excluded the inner tantra as as inappropriate for public distribution.
Nonetheless, the intentions were certainly well-established by the later dissemination period.
This much is clear from the works of early new masters, such as the Knights or 10th Century Nocturne,
Sangha, USA, and the 11th century scholar Ramzan SHOWBIZ Uncle.
Specific particular chanterelles are mentioned or sited in early theatrical commentaries.
These early tantrums often contain apparently disordered or obscure materials,
and it's improbable they were ever a self sufficient textual basis for practice.
They were surely supplemented by practice manuals.
Yet it was seems safe to assume that these tanneries represent at least part of the earliest strata of agriculture and materials.
Now, I've not found any clear discussion of the four parties as understood by the tradition in any extent.
Patrick, you live right under the satire elaborated upon in verse is said to derive from two root
tantrums the root tantra founder Ross and the Pope who first mantra teachings tantra.
Citations of these passages are found repeated in many ventricular commentaries,
apparently on the basis of the citations found in the famous only black collection commentary.
It may be that these root tantra sources were indeed drawn on by the early tradition,
although if the cited passages ever derived from tensions with those titles, no trace of them is available to us now.
Generally in route countries. When four types of pub are all full pub materials are mentioned.
This refers to the different ritual powders used for each of the ritual actions.
A white round pub for pacifying a yellow square pub,
often watching a red semi-circular pub of a controlling and a black triangular pub before destroying this set of pub is for the full ritual.
Actions persists in the ventricular tradition. Such a group of pobres may be included in periphery as the main deities mandala,
and they may feature in supplementary rites connected with the full rituals.
The fact that this set of four occurs in the root tundras does not imply the
root sentries have greater interest in mundane rites than the later tradition.
In fact, such Purba writes in the Maha yoga route,
tantric literature may imply so to illogical interpretations of what may seem to be mundane rituals.
There is no doubt that the thrust of the yoga approach embodied in the inner
sanctuaries is precisely to develop pure vision of the sameness of samsara and Ivana,
and of the tantric deities and the associated rituals as expressions of this pure vision.
Thus, an early commentary on the top Quichotte book Tantra offers an entirely sociological interpretation of the full Purva writes
the tuckshop cut features amongst the list of the 1800s in the high yoga and was considered to elucidate Maha Yoga in general.
Now, as well as these four types of purva, the root ventricular tantra is often referred to numerous other types or understandings of kava,
which have a good deal in common with what became the standard classification of the four purpose of the tradition.
Thus, one finds references to the Bowditch Osipova on the purely aware primordial wisdom purdah,
but not as part of the set of four, and not with precisely the same senses as the standard set.
Occasionally, such hints of different types of purva are tantalisingly close to standard exegesis, although never fully explicit.
What is clear throughout the logical I root tantra is is the principle at the pub.
A ritual implement serves not only its ritual functions such as stopping and releasing negative
forces into a Buddha field or pinning protective spirits in a circle around the sacred site.
But it becomes a symbol and embodiment of the tantric deity and moreover of the
enlightened view and of the path all the techniques needed to attain realisation.
It's worth stating explicitly here that even if the extant magical route tantra was appear to omit any reference of the set of full turbans,
the new classification most probably came out of the same environment and ethos in which these Maha Yoga tantrums were being established.
The shift from an earlier premodern yoga understanding of the ritual programme is sometimes explicitly broached in early fabric like sources.
In light of tradition, the topic is so well-established it hardly invites comment,
but in some early commentary or sources, it seems this an explanation may be necessary.
Thus, the longer commentary section of the actual cover within young Nima verses eightfold but a word embodying the superstars,
addresses and objections.
The idea that the primordial wisdom of emptiness can be the naturally abiding or point in the heart, since the purpose should be used for striking.
Yet the primordial wisdom of emptiness has no power. The point why should it be called purdah?
The answer is given that this enlightened thought is called purpose, since it strikes all discursive those.
Similarly, in relation to the full purva teachings, the early black collection commentary raises objections that the first three further
categories do not appear to correspond to the purpose of the full ritual actions.
The objection is not articulated in relation to the fourth material ritual
purva since the full ritual actions are clearly included within its remains.
But the discrepancy between the first three and the conventional notion of the Kaaba is stop start.
Thus, in relation to the purely aware primordial wisdom club of the hypothetical,
questioner complains that generally a purpose should accomplish pacifying but enriching,
controlling and destroying, and asks whether these actions are fulfilled and inseparable, separate of the spacial field and primordial wisdom.
The response is that this is the pacifying Kaaba.
Since the afflictions are pacified by it, it's the enriching purpose since it expands the Buddha's primordial wisdom, the controlling power,
since it brings one's own mind under control, and the destructive purpose since it effects liberation from samsara,
similar responses are given for the other two categories.
Thus, the compassion emanation power is the pacifying purva, since clarity in the deities form pacifies outer and inner hindrances.
It is the enriching power since it increases city's the controlling power, since it brings appearances under control,
and the destructive power since hostile forces and obstacles are released by it.
The secret by the of is the pacifying power.
Since it classifies self-centred passion, the enriching power since it increases bless the controlling power,
since it brings the channels and heirs under control, and the destructive power since it liberates and songs are ensured.
All for ritual actions are encompassed within each of the four categories, but those four contain much.
And I'm not limited to the ritual actions they accomplish. Now the extensive.
Early black election commentary has an important role in the coalescing of the fabric through lines,
additions, known passages or cycles, either with acknowledgement or silent.
In many of the most influential commentaries, moreover, the entire text itself is still read widely today by allies, scholars and practitioners.
It presents itself as a single work representing the instructions of the three warriors, Padma, some of whom are Mitra and then Zawahri Sina.
Manju transmitted the sheets of Gil and recorded by nom de associates only.
While this attribution may just about be within the realm of possibilities,
there is not enough evidence for confidence that such a long work containing many root tantra citations and so forth,
is likely to derive in full from the early ninth century.
Moreover, the section on the transmission of the teaching which follows the accounts of group activities,
takes the record far beyond the earliest era.
One of the gurus at the end of the first lay searching Shut Up Proper was a famous 11th century figure of the Xu clan.
The early Xu Masters were known for their work in preserving and codifying the new MA transmitted teachings.
In this case, I would say most likely the work was compiled from earlier materials, much of which may indeed have been archaic,
even if the integrated structure of the text, as we have it,
was created by the editors who probably supplied the introduction, which lays out topics to be covered.
In fact, some of the sections seem to revisit themes already covered in earlier sections.
Such repetition, however, may suggest that the editorial work was not so extensive as to integrate separate transmitted teachings,
but primarily simply to compile them together.
The framing in terms of the instruction of the three Akari is most probably relates to the longest single section of the text,
which would seem to cohere as a single unit. The black collection supplies two teachings on the four papers,
the first of which runs from the final parts of point two to the whole of point three in a section called the Ten Steps of Tantric Engagement.
The second teaching is an independent section simply entitled The Full Power The Basic Ingredient Set to represent the heart teachings of penance,
although that is part of the sum of all as given to Tokyo.
Now, this article is not the place to review these teachings in detail.
In brief, the four pages are clearly essential instruction within the ten steps of tantric engagement.
This section constitutes the third main parts of the black collection.
Step three is entirely devoted to the four powders listing the four along with similes for the types of person who are
associated with each and then works through each further in turn breaking down the discussion into a number of subdivisions.
This separate section, specifically on the four power ingredients,
covers some of the same material as in the earlier section, but it is more extensive.
It soon becomes clear the notion of different persons really implies different approaches appropriate to each stage of the practice.
And the discussion seeks to connect the meditations for activating each of the purpose with specific lines in the fabric line,
liturgy for generating the mandala, visualising the subject deity and performing the rituals.
Another famous early commentary is the glorious fabric like commentary, likewise from the Sun,
composed by Mikio Dorji, which was which is a foundational text for that particular tradition.
Like the black collection, it's cited and read widely beyond its specific tradition.
Now, Mikio Dorjee is a common name, but it seems almost certainly to apply to Nemo Drill say Sun on Paul,
who seems to have lived in the 12 or 13 century.
The light rays of the Sun from the Sun commentary has relatively a relatively short section on the full covers.
The subdivisions are rather similar to those given in the black collection.
But the most striking aspect of this presentation is its framing.
The section is given not as a general teaching to be applied throughout the practice,
but as part of the section on generating the mandala of material purpose.
One is therefore left with a sense that here the categories retain the earlier sense of an equation with the ritual purpose.
Even though the explanations carry the same socio illogical content as that
found in the black collection of other early transmitted logical II traditions,
I have not found any clear discussion of the full purpose in the surviving only materials of the secular kernel of tradition.
For the wrong tradition, the Doom Karma Collection contains a compilation of source authoritative texts which contain some early materials,
including some notes written by the 11th century scholar Johnson Church example.
These notes do not include any clear teaching on the fourth parties.
Now, unfortunately, apart from the short sections by Johnson, it's hard to be sure which,
if any of the other sections, represent genuinely old writings.
However, some of the short instructions, like the sections by wrong song,
may well have been passed down since antiquity, and amongst them is one dealing with a full purpose,
which is said to represent a teaching of the Indian acharya Dharma Sanskrit, which was taught in Tibet by the sum of a given to the King treason.
That's the problem with all texts said to derive from Parmesan Bova is the uncertainty of historicity.
But in the case of the karma teachings, it may be that modern scholarship should not be quite so far to dismiss the attributions,
which may indicate at least that the text or part of it might derive from a very early transmission.
Now, if this section from the wrong tradition does represent an archaic teaching, it may be that by not all this era,
various teachings on the forefathers were circulating amongst moderately lawyer practitioners.
But the caveat must be added that the relative dicing of the sources is still uncertain.
And also, of course, we can have little sense of how widely distributed these teachings may have been.
Young well, eightfold would a word revelation contains a set of root sumptuous, including one for each of the principal tantric deities.
Of the eight dioceses I've mentioned in the past that the root mantras seem to lack explicit discussion of the full partners.
In fact, among those root magic liar tantra is a partial exception to this point.
In this, its chapter three contains a passage in which the four are indicated, although not quite explicitly described.
Perhaps Myanmar's revealed root tantra should be considered in a slightly different category from the transmitted tantrums.
After all, they post-white them, at least in the versions presented as parts of Nemo's revelation,
although they doubtless incorporate old materials and some sections of the fabric in order to try to describe archaic rituals,
which is not easy for representatives of the tradition now to make any sense of.
And here I'd like to draw. Attention to my colleague.
Dylan asked us work on the route tank truck for our project in Balkan.
Now the version of the route Tantalus within the A4 good a word contain explanatory
annotations which seem to go back to the hype archetype of all extant editions.
These annotations have been removed in the name of Jubaland versions.
In the case of this section on chapter three, the annotations help to clarify that the points relate to our set of full covers.
The passage gives a short statement relating to each of the four, apparently using the order with the boat each superb in the second place,
and concluding with an interesting set of four symbolic subsystems to be associated with each.
The multi-volume collections of the eightfold would a word revelation are structured
such that the first volumes contain historical and background materials,
as well as the root mantras and also many texts which present integrated teaching on all eight tantric deities.
The later volumes contain such sections devoted to the eight deities.
In turn now the specific Virtualised teachings are given in the action over parts of the collection.
And here are notes. I've given a reference to my article on this text.
The this text differs in some respects from the mainstream or standard works on particular, and it says absolutely nothing about the full purpose.
In contrast, the materials relating to subject line in the first volumes where the eight tantric deities are considered as a group,
are entirely consistent with the logical line traditions, including established feature of the deity in the mandala of deity emanations.
It's amongst these earlier sections of the collection that the teachings on the full powers are found.
A subsequent tantra found in volume one of the that some 13 volume collection works through the
appropriate view associated with each of the tantric deities for the proper action section.
It's clear that all the actions connect with the purely aware, primordial wisdom of our four fold list,
and that here the appropriate view for ventricular is seen in much the same terms as that found in the teachings on this to.
The four fold list is unpacked in three texts found in Volume four.
These tanks cover a range of topics relating to the eight Deity Systems Secret Mantra Practice.
The first and most extensive of these types supplies a substantial section on the full purpose.
MIP Ham's General Commentary on the eightfold but a word references this text for its detailed discussion of the full purpose,
noting that his own presentation is a summary. Despite its importance, however, this text is of slightly uncertain status.
His colourful makes it clear it's from again Lincoln's revelations and therefore a good deal lighter than jungle.
However, it claims to accord with young girls rising until we school young males tradition.
Given that Thomas, especially those of an early period, may reproduce previous texts, and here we have a statement suggesting a restoration of young.
Well, it has to be said it's possible the ERG and link included within his term was a
text of young girls which have been lost to the transmission of young males.
Eightfold but a word. Be that as it may, we cannot be certain the tax goes back any further than I can link to.
So I've not included it in my assessment of young girls for the teachings.
That said, it's obvious that the presentation of the full class in this text is, for the most part,
a more extended treatment of essentially the same material found in the other two texts, which are my numbers two and three here.
So the sections on the four pub, as in the two tanks, which are part of Manuel's revelation, appear to be closely related.
The first text is entitled The Commands of the Secret Mantra Scriptural Authorities, while the second, which follows immediately,
is called the commands of the Scriptural Authorities for the tantric practice
as elsewhere in young world revelation when the full purpose is referred to.
The order follows the convention in which the superior body Espada is in second place and the immeasurable compassion partner is in third place.
Both texts. There with a full pardon in almost identical terms, although the order is different.
The first takes works through, the full pub is in turn,
but the second tax is ordered according to the list of points considered, each of which deals with all four papers.
The second text also includes additional points on its list.
The list of points in these tanks is reminiscent of that given in the blank collection,
and there is some overlap in the content as indeed as indeed and also in the other early sources.
One point which is not found in the black collection, is that of the companions absorption and wisdom accompanying the primordial,
the purely primordial wisdom, proper conjoined means of wisdom accompanying the superior bow,
which is superb, are the four immeasurable rules encompassing the immeasurable compassion pobre and the four
sections of the ritual approach and accomplishment accompanying the symbolic material.
However, now in the final section of this exploration of the early teachings on the full purpose and Django's contribution to this topic,
I turn to an instruction preserved within the transmitted cycle associated with the over toward teachings known as the Fortress and Precipice.
I published an article last year on this text and the references given below here.
Although young Welles revelation was the first major compilation of the system of eight tantric deities.
It's clear that the parallel fortress and precipice cycle predated him.
In fact, it passed through his own gurus and was transmitted by one of his principal gurus top murder to him.
Traditional accounts describe the coming together with revealed and transmitted sex as a confluence of two
streams within young RA when he received a fortress and precipice transmission following his revelation.
Yet perhaps such a confluence was already witnessed in the previous generations,
since Mudra was also revealer and apparently had a major role in passing on or bringing young worlds revelation to fruition.
In any case, the point here is that young wrong is at the fount of both the collections of literature
representing the revelatory and transmitting the eightfold Buddha word trans traditions.
Now the instruction concerned is found in an early compilation of forgeries and precipice texts,
said to have been copied from a manuscript in young Welles own hand.
That would seem little reason to doubt this provenance,
especially since a record is given also of the of a few of the prominent lamas of later generations to whom the tax passed.
Some of the series of instructions found in this compilation supply no further information on their provenance, but many give further information.
For example, some are noted to have been a teaching of young Welsh guru Laudrup.
In particular, a large number of short instructions, making up a core of key teachings within the compilation.
Arthur Dorjee Yang Wang Tare entrusted the instruction to treasured song.
There is no doubt that these thoughts of the famous Chen song Ganesh and his students note Johnson Johnson.
Note Chen and his students are early figures in the fortress and precipice lineage list,
and Dorjee Young won't share and teaching tell all their special tantric names.
It seems entirely plausible that these key teachings should have passed through the five intervening lineage lamas to no drop.
Note Chan is said to have received the fortress and precipice transmissions from the Kumara who received them from the four wise humans.
That is karma, some of them. Mm. non-Canonical, unfortunate.
It seems likely, then, that these teachings represent an authentic preservation of the earliest fortress and priceless teachings.
Furthermore, some of these instructions specify the Tantric Master who originally formulated them.
In the case of the instruction on the Superbus is presented in the voice of Premature Angel Poem.
In other words, of Padma Samovar.
In fact, given how close Chen is to karma, some of it in the lineage list, assuming that this instruction was indeed transmitted by Chen,
it would seem quite likely that this short instruction is indeed by karma, some of it.
Now, the instruction is not simply one among many relating to the magical teachings,
but it represents the section on the correct view for further action within this Fortress and Precipice compilation.
An instruction near the beginning of the compilation said to have been given by Lupin Merchant.
The young man's request specifies a series of enlightened attentions and other aspects appropriate for each of the eight deities,
and is precisely the specified enlightened attention to the purple perforations,
which represents the further action section, the the group of instructions transmitted from young on tear to children.
Sal contains a consecutive series relating to these enlightened attentions for each of the first six deities in turn.
Thus, the teaching on the four covers clearly has a central place in this presentation.
In a similar way to that found in the teachings, introducing the eight dances in Young was eightfold for the words.
The instruction itself is entitled The Totality of Purpose Perfecting Enlightened Attention to the point of the perforations.
A citation which epitomises each purpose function is given from the Buddha word.
Huh? In the case of the first three of these false citations, they paraphrase a statement found in the short text on the full purpose in Young Rawls.
Eightfold, but a word. Here permit searching.
Poe is quoting an authoritative textual source, which it appears seems closely to share points found later in Young's revelation.
I might add that in the case of the first two similar turns of phrase found in our other source,
early sources on the full term was such as the black collection.
Yet the imagery here connected to the immeasurable compassion purpose seizing with compassion.
Those whose rescue rope has been cut seems distinctive, and I've not found it expressed exactly in this manner in other early sources.
Moreover, the point made about the purpose of the body cheeseburger contrasts starkly with that found in passages in the black collection.
Here it seems that the reason for the sexual yoga is to produce body sap for children.
This is reiterated in the longer takes concerning the full purpose, which is included in young wildlife operative words collection,
yet is in fact from obtaining training revelation but claiming to restore a young world where it states that
the quality of the body choice of purva is the production of children that to show to sex from young girls.
April good word which I have discussed above hint at the point although they don't make it quite so explicit,
they may be of interest to reflect on the appropriateness of this perspective to the mantra practitioner traditions amongst the name with all,
which of course have the principle of patrilineal descent. But that topic cannot be covered by this paper.
So conclusions. Firstly, the full purpose in conducting this investigation into the earliest teaching on the full purpose.
My original hypothesis knowing that there's little explicit discussion of the sex, the setting, the root tantrums,
was that the specific set and the practices associated with them developed over time as the particular teachings were systematised in Tibet.
It now seems clear that this hypothesis has been disproven and that on the contrary,
the teaching derives in Tibet either from part in some of the himself or from the very earliest generations of a masters.
Thus, rather than a sequential development, perhaps the route to ventricular tunnels and the full pub teachings were taking shape during the same era.
Yet, as we've seen some early comments in some early comentarios sources, the full pub teachings do not seem to take centre stage.
Even the black collection, whose passages relating to the full powders have been extensively drawn on by later commentators,
presents the teachings in the latter part of the text.
The light raised from the Sun commentary confines the teaching to the section on generating the material purpose.
It's possible that the treatment in the A4,
but a word text transmitted by a young girl may have helped to draw attention to the full power of the teachings and made them more central.
Nowadays, in all teachings, the full powers are often taught in the context of introductions to the tradition and also as part of advanced teachings.
Similarly, in fabric like commentaries of more recent centuries,
the full pub teachings are invariably emphasised as crucial to the practice and are
often featured in the opening sections of the actual presentation of the teachings.
Sometimes following surveys of the history and transmission.
Perhaps then the fabric allied tradition picks up on the central placement of the full
powers in both both the revolutionary and transmitted texts on the eight tantric deities,
which were parts of the young girl's inheritance. The particular content is not always followed by later commentators,
although some sources do repeat or paraphrase the presentations in these eightfold Buddha words materials.
So secondly the in conclusion young girl's heritage and relations between the transmitted and revealed sources.
Now the case study of the full parties has illustrated that would seem to be some overlaps or links between some of the materials
within the corpus of young males revealed eightfold would a word and the transmitting to Fortress and Precipice compilation,
both of which Carson Young well as hands. The point should not be overstated.
Clearly there is much in young girls eightfold, but a word which is unrelated to any of the fortress and precipice teachings.
And conversely, the extended discussions of the Fortress Precipice and Life Force, which make up a large section of the fortress.
Impressive. This compilation is not paralleled in a young girl's life.
Over two word overlaps would seem to be limited.
And yet what is interesting is the type of link found in which the very early
fortress and precipice text discussed above is drawing on an authoritative source,
which seems also to have found its way into the text of the young.
Well, is eightfold but a word revelation.
It is clear that the material on the four partners within Young was A4, but a word is at the very least dependent on an earlier source.
Eliza Symes Also revelations may not be entirely new as previous research has shown.
Young girls. Revelations may have included the recovery of old hidden manuscripts on the receipt from or sharing of revelations from his teachers.
If tomorrow, revelation at this time begins to look very little different from the transmission of other tantric manuscripts,
the converse may also, in some cases, be true that some transmitted text may resemble the developing Talmud traditions.
An interesting feature of a large number of the short instructions included within the Fortress and compilation
discussed above is that the final words make use of closing statements and secret seals associated with the revelation,
adding that the teachings were buried or hidden as treasure generally either full or by tertiary sound.
However, following our close examination of all examples of these text endings,
I concluded that the intended sense was most probably simply that these tantric teachings were sealed and protected within trade sales mind.
Perhaps in these early times,
transmitted tantric teachings might make use of such formulas which became adopted by the Tamil traditions and later confined to them.
In fact, some years ago I had come across a similar example of such a wording in a ritual compendium by Barry Lott.
So I'd have been puzzled about the status of the text concerned.
But it now seems quite likely to me that the terminology of Tama and Karma text may not have been so sharply differentiated as they were later.
So the classic contrast between the categories of karma or transmitted scriptures
and the revelations or Tamar was clearly a feature of the early period,
but it seems it was less stark. The distinction appears to be later.
The inclusion of a number of root tantrums from young girls eightfold,
but a word within the various editions of the name of Juba, as well as various other state texts in the name Majuba,
which have indications that they were revealed in the Talmud like way makes it clear that the categories were not altogether mystically sealed.
So to return to the eight fold Goodwood example, the question arises What makes these texts Talma and why find them as such?
Of course, we have to understand the master against the background of an already vibrant culture of textual revelation.
Young Lost mentors were also currently revealed as I found myself asking whether there might be
something about this material that might help us to understand the Talma categorisation in this case.
One possible clue may come from the conceptualisation of the text as having passed through the hands of the king.
Which isn't that the eighth century Tibetan emperor who became central to the name Apple's
self-identity as spiritual representatives of the glorious days of the Tibetan Empire?
All four versions of the action probe, a section of the A4 Buddha, would give a colourful to the last section,
saying that King two sentences manuscript copy of this manual is by women, and Mitra was concealed as precious treasure.
And then the text ends with the appropriate Tama seals. Other texts in the A4 Buddha word collections have similar homophones,
including the second of the text discussed above, which cover the topics of the full purpose.
That is, the commands of the strict scriptural authority for the practice country practice.
When we consider young girls root centres, we find another formulation which again associates the manuscript copies recovered by young as the King's.
In this case, the colour fonts refer to Master Penman May and the Tibetan version as translations and editors of the route mantras,
adding that the text is the King's manuscript copy and finishing with the appropriate talma seals.
The different versions, including the various editions of the new Legible,
carry a version of these homophones on virtually the entire set of the A4, but a word with time difference.
In short, we have a situation in which King cheats on debts and is linked to these tensions on their associated teachings,
or at least the associated teachings relating to power, not through actually transmitting them,
but through his manuscript copies which were said to have been hidden. Young while himself is considered to be birth, a king cheats on debts.
And so those in the sense in which he's recovering manuscripts he owned in a previous life.
In contrast, when we consider the tradition surrounding the Kama traditions,
for many folk with a word as given in the fortress and precipice cycle, the king is given a rather ambivalent position.
He was the intended recipient of the original transmission from the four wise humans, all of whom transmitted the teachings in their entirety to him.
However, the story goes, he didn't pass them on. So he's not actually in the lineage transmission.
He fails the transmission since he fails to transmit the teachings that failed to canonical to receive the teachings
from the full masters and to pass them on their supporters and precipice lineage runs from QAnon acknowledges supple,
supple and not Sangha to Jones and jumps up and down to drop drop murder upon his student young girl.
In other words, we have an explicit recognition that the transmission was cut off due to the king not passing it on,
but the fortunate nonaccrual was able to transmit the stream of empowerment instead.
Now, without making too much of this, it seems striking to me that with the tower transmission of the eighth over the world,
it's as though the king is back into the lines and the teachings are given to him hidden on the carpet by young.
While it's surely too great a stretch to attribute the term,
a framing of the text to the desirability of restoring the king to the lineage of transmission.
Yet it's interesting that one effect of the term on narrative in this case is to bring the king back as a central figure in the transmission.