TABLE OF CONTENTS Introduction . . . . . . . . . . . . . . . . . . . . . . . . 3 Gnostic Tantra . . . . . . . . . . . . . . . . . . . . . . . 5 The Goddess and Tantra . . . . . . . . . . . . . . . . . . . 8 Of Snakes, Venom and Milk . . . . . . . . . . . . . . . . . 16 The Earliest Goddess in India . . . . . . . . . . . . . . . 17 The Taming of the Goddess in Vedic India . . . . . . . . . . 21 The Re-Emergence of the Goddess . . . . . . . . . . . . . . 25 The Earth Goddess: Blood, Sacrifice and Kali . . . . . . . . 25 The Mistress of Animals . . . . . . . . . . . . . . . . . . 28 Gaia and Sovereignty: Sri Lakshmi . . . . . . . . . . . . . 29 The Goddess and the Horse Ritual . . . . . . . . . . . . . . 38 The Doomsday Mare: Indian Society as a Fusion of Two Mytho- Poetics: Neolithic and Indo-European . . . . . . . . . 41 Denial and Acceptance . . . . . . . . . . . . . . . . . . . 50 Indo-European Neolithic Goddess Balance: M‚nage a Trois . . 51 The Goddess of Disease: Radha, Smallpox and Mythic Reality . 53 Tara: The White and Green Great Goddess in Tibet . . . . . . 56 Bibliography . . . . . . . . . . . . . . . . . . . . . . . . 69 INTRODUCTION Any discussion of the Great Goddess in India and Tibet is unavoidably complex; there is no way to enter into this region of mytho-poetics and present a simplified overview which is both easy to digest for the nonspecialist and also true to the evidence, both textural and archeological. Popularizers and journalists of all stripes, whether involved with science or the humanities, believe that any subject can be distilled into an essence which is neither long nor overly complex, and yet still retains the `truth' of the matter. While this is possible for many areas of human knowledge and experience, it is equally not true of many as well. This discrimination is rarely exercised in American journalism or the presentation of nonfiction for the interested layperson. It is also rarely exercised in public education and the results are all too spectacular and depressing; the `dumbing down' of an entire curriculum while its presentation is accompanied by the rhetoric of excellence, integrity and depth of understanding. The hypocrisy of this situation is of major proportions and serves to define a corrupt educational system in the broadest terms. The ignorance that results of our young people is certainly not their fault and becomes painfully apparent when they are asked to compete either with their counterparts overseas or for American jobs that demand a broad based, thinking literacy that is adult and mature. The boundary which seems to define what can be legitimately simplified and that which cannot, involves elements that are easily perceived and described second-hand, if not easily integrated into the actual education and lives of many individuals. In science, the search for the essence of process involves increasing levels of abstraction which unavoidably leads to mathematical modelling. There is no other process, within the paradigm of Western science, that will reveal fundamentals that cut across an encyclopedic array of manifestations, be they encountered in the living or `nonliving' worlds. Explorations into fundamental science unavoidably involve these complex mental constructions and any attempt to simplify will produce a cartoon image of the `real' thing. One of the more spectacular examples of the cartoon process, which has been with us on a vast scale for well over a century, is social darwinism. Misconstruing the nature of the evolutionary process that Charles Darwin proposed, social and political theorists constructed a theoretical edifice that elevated cut-throat competition and survival of the `fittest' as the preferred process for western social and economic structures. While, certain benefits accrued to accelerate the development of western industrial imperialism and the spread of multinational corporations, the cost in human and ecological terms was, and continues to be, devastating. We are just beginning as a society to reflect upon that cost and design corrective measures for the worst effects that resulted. This example is particularly important because the effects of the oversimplification go far beyond giving young students a misleading view of the complexity of the `real' world. On a less spectacular level, which rarely reaches the history books, in the worst of hands, science devoid of its own reality becomes the mere acquistion of facts akin to mindless stamp collecting. Except for the few who obsessively collect information to no purpose, how boring, dull and meaningless! The cartoon then acts in the most destructive manner on countless students who come to believe that this is science and they turn away in droves, convinced they know when they are truly ignorant and the victims of a process they could neither perceive nor control. The humanities, the cutting edge beyond which simplification results in one dimensional cartoons, does not involve mathematics, but it certainly involves abstraction and the addition of metaphor in the conceptual process. In the absence of these mental constructs, tied to the search for timeless process and archetypes, history becomes the terrible recitation of facts and dates akin to the mindless science described above. Poetry is forever five-line limericks and mythology is the recitation of the implausible and forever confusing adventures of gods and heroes of bygone times, to whom a personal relation is impossible. Mytho-poetics becomes an arcade game as sex and violence acquire the quality of the latest cinematic box office success. The complexities that India and Tibet present, can be briefly outlined but not simplifed. These are cultural regions whose depth can never be exhausted or completely understood. They must be approached with the attitude that they represent the potential for a life-long involvement, never to be completed, yet forever enriching. India is justifiably called a subcontinent, not a single country, and it should be thought of in that manner. It has been home to several hundred kingdoms and languages over the past three millenia. Scholars have long acknowledged the Indian intellectual genius as most profound in its talent for elaboration, ornamentation and exploration of complexity. While the term `renaissance' was coined in the West and has come to mean in-depth encyclopedic intelligence and creativity, this quality came to characterize the creativity of an entire culture in both India and Tibet. This encyclopedic approach to creativity is fostered by both Buddhism and Hinduism, which in their ecumenism and acceptance for the broadest diverstiy of human behavior, were fundamental for establishing the context within which an entire culture would become `renaissance'. The same cannot be said of the Christianized, and often Catholic West, whose central paradigm, equally creative, lay in other directions (although geniuses such as Dante and Leonardo da Vinci typify the renaisance mentality in the West). The detail and complexity of Indian and Tibetan writing, religious or secular, is often overwhelming when first encountered. Overlapping layers of complex metaphor are challenging indeed! However, beauty and courage quickly win many adherents and one's involvement is always rewarded, although never completed. There is no central thread to finding the Great Goddess in India and Tibet. Her manifestations are uncountable and exist in both forms that have broad geographical range and those tightly restricted to regions as small as single villages. Broad themes can be identified, discussed and compared to those of Eurasia, but the description of the complete whole will forever elude us, even though the evidence tells us it is there. The central and key ritual in India that must be scrutinized is the asvamedha, the horse sacrifice through which deity power is infused into the king. This all important event bears extraordinary similarity to the horse ceremony that was performed in Celtic Ireland for the same reasons that I discussed in The Great Goddess in Celtic and Germanic Realms (Blumenberg 1993, O'Flaherty 1980). Geographically situated on the periphery of the Indo-European culture region, Celtic Ireland by virtue of its isolation and India due to the absence of Christianity retained early elements of the rituals believed to have characterized all early Indo-Europeans for a surprisingly long time. Furthermore the emergence of the Goddess in India and Tibet within Buddhism and Hinduism is inextricably tied to the evolution of Tantrism and that circumstance lends an unavoidable additional layer of complexity to the historical record and its interpretation. A formal definition of tantra and tantrism is given in the glossary, but I shall expand a bit here. Tantrism is not a religion anymore than is shamanism; the two are analagous in that they are bodies of ritual technique that point towards the ecstatic. Tantra does however have its boundaries and it is traditionally found only within Buddhism and Hinduism. Tantra is also bound up with the practice of yoga which may be found within both Hinduism and Buddhism. Yoga is a ritual discipline that has found its way to the West in many cartoon variants in the hands of New Age gurusurus. However, independently of this simplistic confusion, many of its preliminary physical techniques may be taken out of context and viewed legitimately as a meditative methodology. They can then be practiced for an intended secular purpose such as physical and mental relaxation. Tantra itself exists on many planes; it is central to the highest of the three paths of Buddhism, that which was latest in development. Written tantras convey the most complex spiritual messages and can be used by those so adept to enhance spiritual development in a quiet but profound manner. However, the active ritual is central to almost all tantric practice and several specific examples central to the goddess will be discussed below. Most, but not all, tantric ritual was esoteric knowledge, deliberately concealed from all but the intiated for very legitimate reasons (see esoteric vs exoteric in the glossary). The rationale for the concealment was the belief, backed up by actual experience, that the specifics of ritual and the knowledge imparted lived on the most extreme boundaries of human experience and therefore, while of potentially great spiritual benefit to those who are mature, centered in themselves and prepared, such knowledge could literally destroy the psyche and induce madness in those who are immature, unintelligent and neurotic. Much esoteric tantra was sexual in nature for the obvious and timeless reason that sexual relationships are a readily available arena for probing the depths and boundaries of the human psyche. Such tantra was always practiced by a small minority and was always controversial, both in its historical time of original development and continuing into the twentieth century; see the discussion below by O'Flaherty (1980) on this subject. We should also understand that ritualistic sexual relationships that were conceived as a protocol for entering divine realms are hardly a perogative restricted to Buddhism, Hinduism and Taoism. In Blumenberg (1993), I drew extensively upon O'Flaherty (1980) to explore such ritual as it concerned royalty in Celtic Ireland. Sexual intercourse with priestesses of the deity as an ecstatic experience was well known throughout the Classical World. Orgiastic fertility rites involving entire communities that celebrated the renewal of ecological fertility in the spring were found world-wide until this century. GNOSTIC TANTRA However, what is less known is that sexual ritual of a type akin to tantra also existed in the West for several centuries within various Gnostic sects (see the glossary for a general definition of Gnosticism. Adhering to the historical record, we see Gnosticism as a variation of mainstream Christianity that flourished in the first few centuries A.D.. Most Gnostic sects, as did most sects of Hinduism and Buddhism, emphasized self discipline, purity and chastity if not outright celibacy. However, the strongly dualistic context is distinctly Western and serves to define an unbridgeable gulf in theology between Gnosticism, Islam, and Judiasm on the one hand and the religions of India and East Asia on the other. Clearly defined and forever opposed dualities battle for the salvation and redemption of the human soul in Gnosticism, as they do in Zoroastrianism and the more fundamental sects of mainstream Christianity. This inability to recognized the oneness and the ultimate unity of all fostered upon Western culture a mytho- poetic imperialism that lent its weight to the crystallization of hard concepts of `good' vs `evil' and the inevitable competition and warfare that leads to complete triumph, first in the religious sphere and secondarily in the secular realms of life. Nonetheless, within the theological framework outlined in the glossary, various Gnostic sects practiced sexual rituals designed to breakdown all boundaries within this `world' in order to to discover the divine spark within humankind that is to be awakened to achieve salvation. This knowledge which awakens the soul is not cognitive, but experience and since the universe is a vast prison created by created by the Demiurge, active opposition to the moral law of the Old Testament is an obligation and sacred duty. What might define a tantric rite as opposed to any other is the degree of detail and elaboration, with each act in the sequence loaded with metaphorical significance leading towards a culminating initiatory experience that is ecstatic and transformational. The examples of sexual religious rites mentioned above are not tantric in character because they are comprised of single events rather than elaborate sequences that build towards a whole that is greater than the sum of its parts. Our information on the sexual `tantra' of Gnostics comes mostly from reports of bishops who observed the rituals with the aim of identifying heretics and stamping out blashphemy. "In a city of the Mediterranean littoral - maybe Alexandria - in the early Christian era, a man and a woman have just finished making love. Theirs is more than an erotic interlude, however: it becomes religious ritual, for they are members of a Gnostic sect that has turned sexual intercourse to religous ends. At this point according to Epiphanus, a disapproving bishop writing in the 370's, they would `hold up their blasphemy to heaven, the woman and the man taking the secretion from the male into their own hands. Gazing reverently upwards, they would pray, `We offer you this gift, the body of Christ.' Then Ephanus continues, `they consume it, partaking of their shamefulness, and they say, `This is the body of Christ and this is the Pasch for which our bodies suffer and are forced to confess the passion of Christ.' They do the same with what is of the woman when she has the flow of blood, collecting the monthly blood of impurity from her, they take it and consume it together in the same way. This they say is the blood of Christ. At other times, Epiphanus writes in his antiheretical work The Panarion, such libertine Gnostics would collect and cosume semen and menstrual blood after intercourse and masturbation, and believing that the power in the semen and blood was soul, would pray naked'. ... Gnostics were not alone in thinking that semen and menstrual blood were somehow the vehicle of that particle of divinity [which upon salvation through gnosis will unite with the true God]. In addition, sexual offerings apparently could be made to the archons, the guardians of the different heavens interposed between this earth and the heaven of the true God. Ephiphanus cites several instances of Gnostic leaders who taught the practice, ... "...Irenaeus, a bishop of Lyons who lived c.130-200 C.E. Such men, eager to purify the church of heresy, seized upon accusations of sexual impropriety as ammunition against theological deviants. Irenaeus, for instance was particularly vexed by the activities of a Gnostic teacher named Marcus who also lived in the Rhone Valley, then part of the Roman province of Gaul. Irenaeus denounced Marcus as a self proclaimed prophet and magician whose chief aim, the bishop said was having sex with his female followers... According to Irenaeus, Marcus performed a sacrament that involved mixing a `purple liquid' with wine that he said was the `blood of Grace.' By analogy with other Gnostic groups' practices, Marcus and his followers may have been mixing wine with small amounts of male semen and female menstrual blood, viewed as the `essence of each gender'. ... The late Morton Smith of Columbia University, an historian of magic, suggested that Gnostics carried out such literal reenactments of Jesus's declarations `this is my blood' to demonstrate further freedom from the restrictive law of the Old Testament which they view as part of the false god's attempt to imprison them in the material world" (Clifton 1992: 28-30). Surviving Gnostic manuscripts, including the famous Nag Hammadi texts, have virtually nothing to say about sacramental sex. But then, monastic libraries seem an unlikely place to find such material, if the rites were ever written down at all. As discussed above, age old tradition consigns the most potent estoeric knowledge to oral tradition in order to maximize its restriction to disciples and initiates. "But it is not unlikely, that even if one group - probably the majority - of Gnostics considered sexuality to tbe one of the Demiurges snares, another group was willing to use it as a vehicle to the ecstasy, vision and gnosis they all sought. It must have been difficult for one initiate to openly criticize another on these matters; the response could be simply that the one criticized was acting according to his or her level of spirituality. And human nature being what it is, some charlatans undoubtedly flourished, using the language of religion in order to satisfy their own desires" (Clifton 1992: 32-33). "After the fourth century, when Catholic Christiantity became the Roman Empire's state religion, Gnostic Christianity faded away, even while many of its teachings and attitudes survived in Manichaeism, Kabbalah and Neoplatonic philosophy. The possibility of sacramental sexuality in Christianity faded also except for the recurrent quasi-erotic metaphor of the soul as the bride of Christ. Instead, more attention was paid to the possibility of sexual pleasure in heaven... In their recent book Heaven: A History, Colleen McDannell and Bernhard Lang describe how the possibility of this form of heavenly bliss crept back into Christianity, reinforced in the Middle Ages by the semi- Pagan ideal of courtly love. In later centuries, the visionary artist William Blake and the scientist-mystic Emanual Swedenborg, among others, forecast erotic love in heaven - a more complete, more understanding, and `truer' sexual intimacy... Nonetheless, sexual ritual has become a truly underground part of the Western tradition. It surfaces among the Brotherhood of the Free Spirit in the fourteenth and fifteenth centuries as part of a package of anticlerical and antidogmatic beliefs and practices. These highly individualistic followers of the Free Spirit were themselves found among quasi-heretical Beguineeguine and Beghardeghard communal groups [and] sometimes considered sexual intercourse to be a taste of paradise open to the person who had allegedly united his or her own will with God's. Sexual ritual was also reinvented by a number of ceremonial magicians: Aleister Crowley's Gnostic Mass is a notable example. ... In contemporary Neo-Pagan witchcraft a `sacramental experiencing of sex' is foremost among the `unmet needs in our society to which the Craft movement is, I believe, a creative response,' as Adrian Kelly noted in Crafting the Art of Magic [1991]. In the words of Valerie Voigt, another Pagan writer on ritual sexuality, ... `When we make love, we can be especially aware of our place in the Creative Force because we are focusing our divine energy. We can actively connect with God, with Goddess, and experience that creation" (Clifton 1992: 33). Nonetheless, for most us who live somewhere near the mainstream, we are not the inheritors of Gnosticism or underground movements such as the Brotherhood of the Free Spirit or Neo-Paganism. They are important to highlight here because they establish the historical record of sacramental sexual ritual within high Western civilization. Gone forever is the perjorative view that such matters are the sole territory of erotic and distorted Asian theologies. The vast majority of us must however, wrestle with the legacy imposed by Judiasm, the Catholic Church and the Reformation and their associated movements which attempt to morally purify, be they Lutheran, Calvanism, Baptist or Puritan. Additional complexity and hypocrisy is added by the double standard morality of the Victorian Period. Rarely before the post-war era could western anthropologists observe sexual ritual in foreign tribal or civilized societies and see anything but obscene barbarism that served to define an inferior race. Such an attitude is but one aspect of western culture's infamous methodology of cultural imperialism. Our sexual legacy of these philosophies and theologies is that we now live in a secularized, technocratic culture which all too often views sex as just another marketable, athletic event. Tantric doctrine has been researched and published by western scholars for over a century. However, the potential audience for such information has been increased exponentially by the decision of the Dali Lama of Tibet to allow public teaching and publishing of tantric ritual in Western languages. His position does not spring from a re-evaluation of the elitist position which is still believed defensible and sensible. Rather, his perception of the severity of the spiritual crisis in the West induced him to take the "chance" in the hope that the potential benefits to the planet at large would outweight the possible dangers. Certainly, the details of the tantric procedures discussed below will shock some readers but perhaps no more so than the record of those Christian Gnostics who chose such a path. Hopefully the larger context can be understood, at least in part, and the dimensions of awareness thereby be widened. One does not need to practice anything; merely to contemplate with an open mind! When viewing the contemporary world, this is the Dali Lama's goal which is strangely congruent with the philosophy of those Gnostics who saw the sexual act as sacrament. Simply by the fact of this presentation, which springs from no motivation other than historical research into mythology and religion, you and I are automatically caught up in this great spiritual experiment. For some of us with open minds and a capacity to suspend judgements of the usual sort, simply by taking the lock off the esoteric information base, will expand awareness. THE GODDESS AND TANTRA It is important to realize at the outset that twentieth century political/geographical maps of India and Tibet are misleading reference points for this discussion. Today, Tibet is a conquered country, a hostile colony of the the Peoples Republic of China who invaded the country in 1950 and had subdued it by the mid 1960's. China's claim that that Tibet was always a `province' of China is revisionist, Orwellian history at its worst. Tibetans are a ethnic group distinct from either the Han or Manchu who have dominated China over the past millenium. Furthermore, in the late seventh and eighth centuries A.D., Tibet, not China, was the imperial power of Central and East Asia. Indeed, T'ang China was successfully invaded by the Tibetans at this time and Tibet dictated treaty terms. A more detailed chonology of these events may be found in (Beckwith 1987). Chinese hatred of the Tibetans stems from this humiliation of more than a thousand years ago, but we must remember that the clock runs very differently in the Orient than in the West. This hatred crosses ethnic and political lines and serves to justify current Chinese policy towards Tibet. Following the collapse of their empire, late nineth century A.D., Tibet remained a distinct geo-political entity, although at times of greatest weakness, Chinese suzerainty was either imposed or grudgingly invited. Certainly, British policy towards Tibet, as it began to be formulated early in this century, never considered the country as merely a Chinese province. It was always dealt with a independent nation-state which is a straightforward approach to an accurate reading of the historical record. Further back in time during the first millenium B.C. and closer to the first events discussed in this study, both Nepal and Tibet were part of a diffuse region that stretched northward into Central Asia from India. The dominant, progressive, cultural influence upon those areas which in later times would give birth to these two countries were the states of Northern India. Continual travel throughout the passes and mountain valleys of the Himalayas assured a two way flow of trade, information and religious activity. Several specific examples of such travel will be discussed below. Sakyamuni, later to be known as `the Buddha', was born a prince in a northern Indian kingdom and the religious context of his place and time was late Vedic. It took several centuries for Buddhism to spread northward, but once it did, Nepal and Tibet were inextricably drawn into the Indian sphere of cultural influence. It was from this enormous reservoir to the south that the influences that were to mold their societies emerged. The Chinese were also present to the north of India at this early time, but in very small numbers and their influence upon these developing regions was small by comparison. Indian Buddhism first became entrenched and reshaped in Tibet by those kings who also built the great Tibetan empire. It is interesting that they are known more to posterity for their introduction and support of a `new' and `advanced' myth-poetics, as opposed to their imperialism, for they acquired the title of Dharma kings. India, Nepal and Tibet were a closely intertwined mytho-poetic, religious sphere until the Muslim invasions nearly extinguished Buddhism in India. The Great Goddess of Fertility and Vegetation in India, Durga, is served by a vast troop of yoginis who dwell in kula trees. They are both nymphs and sorceresses, yet may also be epiphanies. Her cult was particularly adept at incoporating aboriginal and pre-Hindu religion. Three classes of yoginis evolved, Kulaja, Brahmi and Rudra - white fairies with pink eyes who adore Sugata and favors white and perfumes. Closely related dakinis are red skinned, exude lotus fragrance, are gentle of face with red eyes and nails and decorate their dwellings with lotus. All of these companions and epiphanies of Durga represent minor deities of vegetation and destiny, death, and wealth while also incarnating forces of Yoga and shamanistic magic. At Udyana, yoginis were tiger women, feeding on human flesh and able to transform into birds when crossing a river. Tibetan paintings show dakinis with a `terrible'; third eye in the forehead, virtually naked except for a green scarf or red loin cloth and carrying a corpse on their backs. Lamas are similar and indigenous to Tibet. All of these demi-goddesses were utilized in Tantrism. According to the philosopher commentator Rasaratnacara, Nagarjuna acquired the secrets of alchemy after twelve years spent in adoration of the Goddess Yaksini. The Yaksas and Yaksinis make up the great class of local divinities into which Hinduism incorporated most aboriginal religious forms. They were tribal agricultural deities worshipped in every village and they were pictured as near giants of large form and proportion. Durga may have originally been a Yaksa. Altars could be anywhere but always included a stone tablet or altar under a sacred tree. Buddhism incorporated this symbolism into the cult of caityas,ult of caityas, where the caitya could be a tree or construction nearby. This iconography is pre-Aryan. Yaksas also became the guardians of stupas. The Great Goddess, fertility cults and popular yoga coalesce. Sati, wife of Sivaiva, dies or kills herself due to mistreatment by her father. Siva goes mad and wanders the world with his wife's corpse. To end his madness, the gods decide to reduce Sati's body to fragments. They do so, either by entering the body by yoga and dividing it (Brahma, Visnu, Sani); or Visnu cuts it to pieces with his arrows. Where the pieces fall become pithas which represent the Great Goddess (i.e. are her fragments). Pithas become holy places where ascetics and yogins meditate to obtain siddhis. Durga as Sakti becomes the goddess of yogins and ascetics (Eliade 1969: 343ff). Eliade sees here a stunning transformation of the Goddess in tandem with developing yogic practice but the evolution contained in these myths may represent something of enormous complexity. On one hand, I see a thinly veiled metaphor for the final and successful domination of the design of the social structures of secular time by Indo-European Aryans and the concommitent domination of their cosmology headed by a male sky god over that of the earlier inhabitants of the subcontinent who followed the Great Goddess. On the other hand, ascetics and yogins adopted pithas ithas as holy places because their mystical tradition followed the Great Goddess and predates the Aryan invasions. Archeological fragments from the Harappan civilization strongly suggest yogic practices were in place in the Indus valley civilizations of the third millenium B.C. (see below). The Great Goddess cannot endure whole but survives by dispersing herself as she did throughout Europe. But unlike in the West, this dispersal is not the first chapter in a tale of mytho-poetic genocide. There is no indication of any goddess achieving high Buddha status before tantric developments. Great Bodhisattvas, who were celibate, were often surrounded by lesser goddesses in their entourage for such is the custom of princely beings according to their status. Tara assumes a unique position. She may have originated as a hypostasey of Avalokitesvara whose chief attributes are the holding of a lotus flower and the will to save all beings. Tara means the "the one who saves". As White Tara, she manifests as the greatest of all Buddhist goddesses and becomes, in effect, a feminine version of Avalokitesvara. Both are celibate. She quickly replaced Prajnaparamita (`one with white garment' - Perfection of Wisdom) as the Mother of all Buddhas. The yogins then honor the mother-goddesses who may be mother, sister or mother-in-law. The chief lady offers to the master an unmarred sacred skull of a brahman filled with liquor which she holds in her hands in a lotus gesture and drinks from herself. Followers of the Great Goddess (Devi or Durga) sought animal sacrificial victims. Flesh Attainment human supreme threefold Vajra (Body, Speech, Mind) feces, urine magical power (vidjahara) elephant five magical attainments (abhijna) horse invincibility dog ritual successes (siddhi) cow power of conjuring, drawing into one "If these kinds of flesh are unvailable, one should envisage them all by meditating." 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