SECRET VISIONS OF GESAR, KING OF LING

© Douglas J. Penick, 1850 Folsom Street #606, Boulder, Colorado, U.S.A 80302. MPDuke1@msn.com

Table of Contents

I GESAR’S CONQUEST OF SATHAM OF – JANG *9

INTRODUCTION P.5

I.1- BATTLE VISIONS p.6

I.2 – AN INVOCATION TO TILOPA p.15

I.3- THE LIFE OF KUKKURIPA p.27

I.4- THE LIFE OF MEHKHALA AND KANKHALA p.44

I.5-THE LIFE OF KING INDRABHUTI p.58

I.6- SONGS OF ABANDONMENT P.70

II GESAR’S DAYDREAMS, VISIONS AND SONGS ON THE JOURNEY HOME:

THE MIRROR OF NOWNESS- THE LEGACY OF THE RULERS OF SHAMBHALA

II.I- THE COSMIC MIRROR p.75

II.2- THE KINGDOM OF SHAMBHALA p.78

II.3- THE KALAPA COURT p.81

II.4.1- DHARMA RAJAH SUCANDRA p.85

II.4.2- DHARMA RAJAH SURESVARA p.92

II.4.3- DHARMA RAJAH TEJIN p.94

II.4.4- DHARMA RAJAH SOMADATTA p.97

II.4.5- DHARMA RAJAH SURESVARA p.99

II.4.6- DHARMA RAJAH VISVAMURTI p.101

II.4.7- DHARMA RAJAH SURESANA p.103

II.4.8- DHARMA RAJAH/ FIRST RIGDEN MANJUSRIKIRTI-YASAS p.106

II.4.9- RIGDEN PUNDARIKA p.111

II.4.10- RIGDEN BHADRA p.114

II.4.11- RIGDEN VIJAYA p.117

II.4.12- RIGDEN SUMITRA p.119

II.4.13- RIGDEN RAKTAPANI p.122

II.4.14- RIGDEN VISNUGUPTA p.124

II.4.15-RIGDEN ARKAKIRTI p.126

II.4.16 RIGDEN SUBHADRA p.129

II.4.17-RIGDEN SAMUDRAVIJAYA p.131

II.4.18- RIGDEN AJA p.134

II.4.19-RIGDEN SURYA p.137

II.4.20-RIGDEN VISVARUPA p.140

II.4.21-RIGDEN SASIPRABHA p.142

II.4.22-RIGDEN ANANTA p.144

II.4.23-RIGDEN MAHIPALA p.148

II.4.24-RIGDEN SRIIPALA p.151

II.4.25-RIGDEN HARI p.154

II.4.26-RIGDEN VIKRAMA p.157

II.4.27-RIGDEN MAHABALA p.160

II.4.28-RIGDEN ANIRUDDHA p.163

II.4.29-RIGDEN NARISIMSHA p.166

II.4.30-RIGDEN MAHESVARA p.169

II.4.31-RIGDEN ANANTAVIJAYA p.172

II.4.32-RIGDEN RAUDRACAKRIN p.175

II.5- THE LIGHT OF KALAPA p.186

II.6- THE RED GARUDA’S SONG OF CONTINUING p.191

COLOPHONS AND SOURCES p.194

GLOSSARY p.198

From Amazon US, THE BRILLIANCE OF NAKED MIND

 

INTRODUCTION.

There is a powerful strand in European thinking that ties knowledge to loss. There is an unbridgeable divide between the physical world, the world of the senses and knowledge. According to this view, understanding, knowledge, wisdom only come into being when the object of that understanding is disappearing or has disappeared. In this outlook, words come into existence only to signify the absence of their referent. After all, when Itard set out to teach language to the mute wild boy of Aveyron, he taught him the word for milk by taking it away from him. Little wonder then that the child did not learn to speak. He did not wish to be deprived of more. The only other words he learned were “Oh God”!

Theology is a study that arose when God no longer walked with Abraham in the cool of the evening. Petrarch’s sonnets arose from the absence of Laura. Dante’s divine cosmos radiated from the absence of Beatrice. Folk songs and tales were collected and studied when folk singers and storytellers began to disappear. Anthropology came to exist when the people who were the objects of its study were becoming extinct. The various studies related to ecology now arise as the balance of the natural world appears irretrievably out of kilter.

Our knowledge, both in a scientific and poetic way, seems contingent on loss and absence, and our relationship to the experience of knowing is impoverished and constricted accordingly. We are only prepared for the kind of knowing that emerges when, as Hegel famously put it, “Athena’s owl only flies at dusk.” 

In what follows, knowledge, understanding and wisdom pervade the total range of phenomena, arise in the simplicity of the present moment, and expand in continuous and uncontrolled profusion; here wisdom and utter wakefulness have never been separate and remain an endless terrain of ardent exploration. Only a lack of courage and a failure of love can make the world otherwise.

 

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  1. Pingback: THE LIFE OF KUKKURIPA | LEVEKUNST art of life

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  3. Pingback: THE LIFE OF KING INDRABHUTI | LEVEKUNST art of life

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