Mother Nature is a conscious, sentient Being. She is our Cosmic Mother. She has many names. Some call her Green Tara. Our modern civilizations lost respect for the Mother Creator. Our disconnect from Divine Mother was our true fall from grace. Now, in order to heal our own lives, we need to reconnect with Mother Nature.
Earth Healers and Guardians are stepping up to their most important mission to restore the sacred relationship with the Earth.
The time has come for the Mother’s ascension. Her electromagnetic frequency is rising. And with that, we are also ascending. It is time to align with the Mother again. The more we attune our lives with her energy, the more blissful the process will be. This is the most radical transformation of human existence. It is time to love Goddess Life again. She is our true savior.
Tara, whose name means “star” or “she who ferries across,” is a Bodhisattva of compassion. In Tibetan, Tara is known as “Dölma” (Sgrol-ma), or “She Who Saves.” In particular she represents compassion in action, since she’s in the process of stepping from her lotus throne in order to help sentient beings.
This mantra (or at least most of it) has a literal meaning. Here are the meanings of the various parts of it:
The syllable Om has no conceptual meaning, and is a sound representing the potential for awakening that resides in all living beings. (You can read more about Om on the page discussing the Om shanti shanti shanti mantra.)
“Tare” is the vocative form of Tara, so it means “O Tara!” (The vocative form of a noun is where the person or thing is being addressed or called upon.)
“Tu” is an exclamation that can mean “Pray! I beg! I entreat!” and so “tuttare” means something like “I pray to you, O Tara,” “I entreat you, O Tara,” or “I beg you, O Tara.”
“Tura” is an adjective meaning “quick, willing, prompt.” As a noun, “tura would mean “swift one.” “Ture” would be the vocative form of the noun, and so “ture” would mean something like “O swift one!” Svāhā means: “Hail!”, “Hail to!” or “May a blessing rest on!”
So the Green Tara mantra could be translated as “OM! O Tara! I entreat you, O Tara! O swift one! Hail!”
A dakini is a manifestation of liberating energy in female form. Sometimes they are beautiful, and sometimes they are wrathful and hideous and decorated with skulls. Because they represent liberation they often are depicted naked and dancing. The Tibetan word for dakini is khandroma, which means “sky goer.”
In Buddhist tantra, iconic dakinis help arouse blissful energy in a practitioner, transforming defiled mental states, or klesas, into enlightened awareness. In Vajrayana iconography prajna, wisdom is often depicted as the female principle to be joined with upaya, or skillful means, the masculine principle. Thus the liberation of the female dakini is the boundlessness of sunyata, emptiness, which is the perfection of wisdom.
Origin of Dakinis Veneration of dakinis appears to have first emerged in India sometime between the 10th and 12th centuries. The original dakinis may have been the female consorts shown in yab-yum images. About the same time, dakinis also appeared in Hindu art and stories, originally as evil and malevolent spirits. But it was within Buddhist tantra that dakinis developed into richly complex archetypes of liberating power.
The dakini tradition was transmitted from India to Tibet, and today dakinis are most closely associated with Tibetan Buddhism. Dakinis also are found in Japanese Shingon Buddhism, where they came to be associated with foxes. In Japanese folklore, foxes have many magical properties and can take the form of human women.
Classification of Dakinis Dakinis may be enlightened or unenlightened. An unenlightened dakini is sometimes called a “worldly” dakini. A worldly dakini is still caught in the cycle of samsara and may manifest as a kind of trickster. But most of the time when we’re talking about dakinis, we’re talking about enlightened ones, also called “wisdom” dakinis.
Dakinis play many different roles in Vajrayana and can be identified in many ways, but often they are sorted into four major classes. These four are secret, inner, outer, and outer-outer.
On the secret level, the dakini is a manifestation of the most subtle state of mind experienced intimately in highest tantra yoga. At the inner level, she is a meditation deity or yidam, an expression of the most basic nature of the practitioner. The outer dakini manifests as a physical body, which may be the physical body of the practitioner who has realized himself as her, as self-other dualities melt away. And the outer dakini is a dakini in human form, possibly a teacher or yogini.
Dakinis also are classified according to the five Buddha families, illustrated by the Five Dhyani Buddhas. And they are sometimes associated with the three aspects of the Trikaya.
However, sorting iconic dakinis into rigid classifications is to miss them. More than anything else dakinis represent dynamism and energy. They are the power that brings about transformation. They can manifest in many forms, including as yourself. They are fierce, and often frightening, and don’t conform to expectations.
Wrathfulness In Western art, traditionally benevolent beings are depicted as beautiful and malevolent ones are ugly, but the art of Asia doesn’t always follow that pattern. The many wrathful characters depicted in Buddhist art, including wrathful deities, often are protectors and teachers. Their appearance is a manifestation of power and even ferocity, but not malevolence.
The symbolism associated with wrathful beings may also confuse the uninitiated viewer. For example, when a dakini is shown dancing on a corpse, the corpse does not represent death but rather an ignorance and the ego.
Many iconic figures can appear in both peaceful and wrathful aspects. For example, the usually beautiful Tara, an archetype of compassion, sometimes manifests as Black Tara, who can resemble the black, dancing dakini in the image above. Black Tara functions to ward off evil, not cause it.
In their wrathful appearance dakinis are akin to Dharmapalas, who in Tibetan mythology often were former demons who converted to Buddhism and became dharma protectors. The Dharmapala Mahakala is the wrathful form of Avalokiteshvara, Bodhisattva of Compassion. The one principal Dharmapala who is female, Palden Lhamo, is often also called a dakini.
Other Prominent Dakinis The dakini Vajrayogini, who can manifest as several other beings, is one of the earliest dakinis and is considered to be the supreme deity of all tantric gods and goddesses. Narodakini is a particularly fierce dakini of early Vajrayana. Simhamukha is a lion-headed dakini and female manifestation of Padmasambhava.
In County Meath, Ireland, on the Hill of Tara sits a mysterious stone known as the Lia Fáil (Stone of Destiny). According to The Annals of the Four Masters, an ancient document written by Franciscan Monks between 1632-1636 AD, this stone was brought to Ireland by the Tuatha Dé Danann, a supernaturally gifted people. Some speculate it was they who brought the power to make bronze to Ireland. They were the main deities of pre-Christian Gaelic Ireland.
The Tuatha Dé Danann, meaning the children of the goddess Danu, are said to have ruled Ireland from 1897 B.C. to 1700 B.C. having arrived from the coast on ships. The Christian monks viewed the stone as a pagan stone idol symbolic of fertility. This stone was so important that it was used for the coronation of all Irish Kings up until 500 AD.
The goddess Danu in European tradition was a river goddess. We find her namesake in rivers such as the Danube, Don, Dneiper, & Dniestr rivers. In some Irish texts her father is said to be Dagda (the good god), a father figure in Irish tradition.
The Vedic tradition also has a goddess Danu, the daughter of Daksha, wife of Kasyapa Muni, who was a goddess of the rivers. The word Danu in Sanskrit means ‘flowing water’. As the daughter of Daksha, her sister Sati would have been married to Lord Shiva. Finally, Tara, meaning ‘star’ in Sanskrit, is another name for the wife of Lord Shiva. To practitioners of Vedic tradition the Lia Fáil matches very closely to the Shiva Linga.
Eventually the Tuatha Dé Danann were defeated in battle. According to legend, they were allowed to stay in Ireland only under the ground as the ‘Aes sidhe’ – people of the fairy mounds.
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