Bigfoot moves in and out of this reality

It seems clear that Krampus ("Claw"), Satan's Claws, are a class of Yeti/demon/yakshas

• VIDEO: Footage of "Krampus" in Northern Chile
• "Goatman," half goat, half human (urban legend)
• Satyrs suffer from satyriasis, horniness, insatiable lust

Unbelievable NEW Bigfoot footage confirms the myth is true!

(Wild Assault) Brave enough to venture into the woods alone? After watching this video, think twice about it. Let's explore some fascinating evidence, discussing sightings, sharing intriguing stories about the legendary cryptid creatures. From eerie inhuman howls in the night to mysterious footprints with dermal ridges and authenticated photographs, these true encounters will leave viewers believing in the existence of the elusive Sasquatch and Yeti tribes, though we call them all Bigfoot.

Evidence keeps piling up: Most convincing Bigfoot videos on Internet

If they're so real, where are they?

G. P. Malalasekera, Dictionary of Pali Proper Names edited by Dhr. Seven, Wisdom Quarterly

Genie in Islam: Ogre, Ghoul, Yeti, Yakkha

Their abode is their self-created palaces (vimanas), which are anywhere -- in the air, in the trees, and so on.

These are mostly ākasattha ("suspended in the air"), but some of them, like the abode of the Yakkha Alavaka, are bhumattha ("on earth," "on the ground") and are described as being fortified (SNA.i.222). Sometimes whole cities/settlements, such as Alakamandā, stand under the protection of or are inhabited by them.

In many respects Yakkhas resemble the Vedic Pisācas (Sanskrit Pishachas, "flesh eating demons" or ghouls), though they are of different origin.

Yakkhas are evidently remnants of an ancient demonology and have had incorporated in them old animistic beliefs as representing creatures of the wilds and the forests.

Some of this is based on ethnological features. (See Stede Gespenstergeschichten des Petavatthu v. 39 ff).

In later literature the Yakkhas were degraded to a state of "red eyed cannibal ogres." The female Yakkhas (Yakkhinīs) are, in these cases, more fearful and evil-minded than the males. (See Rudyard Kipling's poem "The Female of the Species").

They eat flesh and drink blood (J.iv.549; v.34) and kill human beings (D.ii.346; J.ii.15ff.) and devouring corpses (J.i.265). They are known to eat babies (J.v.21; vi.336) and are full of spite and vengeance (DhA.i.47; ii.35f.).

The story of the Buddhist monk Bhūta Thera is interesting because his elder brothers and sisters were devoured by a hostile Yakkha. The last child is named Bhūta to propitiate the Yakkha by making him the child's sponsor (godparent).

Ordinarily the attitude of the Yakkhas towards humans is one of benevolence. They are interested in the spiritual welfare of the human beings with whom they come in contact and somewhat resemble tutelary genies (djinn, jinn of Islamic lore). More

• How is it possible that they are benevolent protectors of the forest AND bloodthirsty cannibals? Not all Yakkhas (Yetis, Sasquatches, Bigfoot) are alike, as Himalayan Buddhist lore informs us today:

Why should anyone waste time or bother to believe in these "legendary" creatures?
Buddhist texts are very familiar with this class of not-quite-human (but very humanoid) creature known as Yakkhas (female Yakkhini, possibly the etymological root of the word Yeti). Older Indian (Brahminical, Vedic, Hindu, Jain) texts predating Buddhism often speak of Rakshasas.

This man caught proof that Bigfoot is dimensional

• The hundreds of Native American tribes in the U.S. (to say nothing of those in the rest of the Americas, north of Canada and south of Mexico) all have names for these very real creatures, who are known not to be limited to this dimension: They come in and out of our reality.
• If they are not from "here" (our reality on this plane or planet, which is but a tiny part of the human plane or manussya loka), where are they from?
• The texts seem to suggest they are from the "first heaven" or space plane above our world, known as the Realm of the Four Sky Kings (Catummaharajika deva loka), the quadrants in the sky (North, East, West, South) overseen by four regents who report to the next plane above that. So when Chewbacca or other prison planet detainees alight on this world, having come down on "a small moon" (UFO craft), it might be that they are being brought here from there. Of course, there being many types, they often enter through portals (stargates, anomalous wormholes, ancient passageways, or through superior technology than we are told about in Popular Mechanics and the mainstream press).

Moreover, Himalayan Vajrayana Buddhists throughout the Tibet and other parts of the Himalayas like Nepal and Bhutan know them to be real, defining them not as a singular creature ("the Abominable Snowman") but a tribe or class of monstrous creatures.

Their detailed descriptions divide them into three distinct types such that we should not classify all of them simply as "Bigfoot" or "Yeti" but specify, where possible, what type.

• Tibetan lore describes three main varieties of Yetis. The first of these is the Nyalmo, which has black fur and is the largest and fiercest, standing around 15 feet tall.
• The second is the Chuti, which stands about 8 feet tall and lives 8,000 and 10,000 feet (2,400-3,000 meters) above sea level.
• The third is the Rang Shim Bombo, which has reddish-brown fur and stands 3 to 5 feet (0.91-1.52 m) tall [12].
• Other terms used by Himalayan peoples do not translate exactly the same but refer to legendary and indigenous wildlife:
• Michê (Tibetan མི་དྲེད་, Wylie mi dred, ZYPY Michê) translates as "man-bear" [8, 13].
• Dzu-teh – dzu translates as "cattle" and the full meaning translates as "cattle bear," referring to the Himalayan brown bear [7, 10, 14, 15]
• Migoi or Mi-go (Tibetan མི་རྒོད་, Wylie mi rgod, ZYPY Migö/Mirgö) translates as "wild man" [10, 15]
• Bun Manchi – Nepali for "jungle man" that is used outside Sherpa communities where Yeti is the common name [16]
• Mirka – another name for "wild-man," as local legend holds that "anyone who sees one dies or is killed," this being taken from a written statement by Frank Smythe's Sherpas in 1937 [17]
• Kang Admi – "Snow Man" [15]
• Jungli Admi – "Wild Man" [18]
• Xueren (Chinese 雪人, Yerin) – "Snow Man" with a story from China about one who mated with a human woman to produce a giant boy of diminished faculties but great strength and hunger.

Other names and locations

In Russian folklore, the Chuchuna is an entity said to dwell in Siberia. It has been described as 6 to 7 feet tall and covered with dark hair.

According to the native accounts from the nomadic Yakut [Yakutia being the coldest place on earth where people live] and Tungus tribes, it is a well-built, Neanderthal-like man wearing pelts and bearing a white patch of fur on its forearms.

It is said to occasionally consume human flesh, unlike their close cousins, the Almastis (Almas). Some witnesses reported seeing a tail on the creature's corpse. It is described as being roughly 6 to 7 feet tall. (Lloyd Pye was sure the Almas are surviving Neanderthal humans (who are able to successfully mate with humans, as happened in at least one historical case in the country of Georgia).

There are additional tales of large, reclusive, bipedal creatures worldwide, notably including both "Bigfoot" and the "Abominable Snowman." More

REALM OF THE FOUR KINGS

• Buddhist cosmology describes a plane of existence known as the World of the Four Great Regents or Sky-Kings, the Cāturmahārājikakāyika चातुर्महाराजिक or Cātummahārājika चातुम्महाराजिक (Tibetan རྒྱལ་ཆེན་བཞི་, Wylie rgyal chen bzhi, Vietnamese Trời Tứ Thiên Vương, Chinese 四大天王, Japanese Shidaiōshu-ten, Burmese စတုမဟာရာဇ်, Thai จาตุมฺมหาราชิกา or จาตุรมหาราชิกกายิกา).

This deva realm of "the Four Great Kings" is one plane up from our human plane world. Its height is described colloquially as the lower slopes of Mt. Sumeru (a kind of Mt. Olympus in ancient Indian cosmologies, the "world mountain" or axis mundi.

Some of its inhabitants live in the air (in vimanas, motherships, UFOs, platforms, and "heavenly palaces" of all descriptions) around the mountain. Earth is described as the base of this central mountain. Each quadrant in the sky has a ruler or regent who reports to Sakka, King of the Devas. These four great regents or kings are:

1. Virūḍhaka विरूढकः, king of the Southern Direction, ruler the kumbandas (dwarves);
2. Dhṛtarāṣṭra धृतराष्ट्रः, king of the Eastern Direction, ruler of the gandhabbas (the lowest rank of devas, servants of superior devas, entertainers, "heavenly musicians");
3. Virūpākṣa विरूपाक्षः, king of the Western Direction, ruler of the nagas (reptilians, dragons, serpents, reptoids, Draconians); and their leader
4. Vaiśravaṇa वैश्रवणः, also known as Kuvera, king of the Northern Direction, ruler of the yakkhas (Yetis, Sasquatches, Bigfoots, ogres, djinn, genies, ghouls).

Ultimately, all four are accountable to deva King Sakka (Sakra, King of the Gods, Indra), ruler of the next plane up, which is known as the "World of the Thirty-Three" (Tavatimsa deva loka).

• They are the martial regents who guard the four quarters of the Earth. The Garudas (Avians, Birdmen, Harpies) and the devas (sky navigating "shining ones") who guide the Sun and Moon are also considered part of this world, as are the retinues of these four kings, composed of Kumbhāṇḍas कुम्भाण्ड (dwarfs), Gandharvas गन्धर्व (fairies), Nāgas नाग (dragons) and Yakṣas यक्ष (goblins).
• These devas also inhabit remote areas such as forests, hills, and abandoned caves. Though living in misery, they have the potential for enlightenment and can attain the path and fruits of the spiritual life just as humans can if they hear the Dharma. (This is why the Buddha is known as "the teacher of gods and men," which are the devas and humans).
• How far away is this world? The height of this world is from sea-level up to 40 yojanas (1 yojana roughly equaling 7 miles) above the Earth.

🔗 Check it out here: amzn.to/3LSZscQ. PRODUCTS (4): Wild Assault earns commission on tagged products. Learn more. Stories of Bigfoot: Living with Truth hardcover by Thomas Henderson $23.99 barnesandnoble.com. Big Foot 16.5" Plush $37.99 business.walmart.com.

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• Wild Assault, Dec. 23, 2024; Maximum Fear, Dec. 16, 2024; Dhr. Seven, Pfc. Sandoval, Seth Auberon (eds.), Wisdom Quarterly partial Wiki edit

Who is the King of the "Gods"?

Dhr. Seven, Wisdom Quarterly; G.P. Malasekera (Dictionary of Pali Proper Names, PK) 

Buddhist Sakka depicted in Christendom as Saint Michael conquering Vepacitti (Tadolini)

Sky "shining ones" and titans in the "churning milk" or Milkyway Galaxy (wiki)

Garuda guardians of the golden Jade Buddha Temple, Thailand (iTimbo61/flickr)

 

Deva (ChristyB30/flickr)

Sakka (Sakra, Indra, Maghavā of Macala, Saint Michael) is almost always spoken of as "chief (or king) of the devas/gods" (devānam indo). 

 

The Connected Discourses of the Buddha (Samyutta Nikaya, S.i.229; DhA.i.264) contains a list of his names:

• Sakka is called Maghavā because, in a past life as a human, he was a Brahmin named Magha. (See Magha; cf. Sanskrit Maghavant as an epithet of Indra).
• As such he bestowed gifts from time to time, hence his name Purindada (Cf. Indra's epithet Purandara, "Destroyer of Cities"), which means "generous giver in former births" or "giver in towns."



Angelic deva (Ukenaut/flickr)

• Because he gives generously and thoroughly (sakkaccam), he is known as Sakka. Sakra occurs many times in the Vedas [sacred Brahminical "Books of Knowledge" revered by modern Hindus and the Brahmin priests of the Buddha's time] as an adjective qualifying the celestial gods (chiefly Indra). It is explained as meaning "able, capable." It is, however, not found as a name in pre-Buddhist times.
• Because he gives away dwelling places (āvasatham), he is called Vāsava. (But see Vāsava).
• Because in one moment he can think of one thousand matters, he is called Sahassakkha (also Sahassanetta).
• Because he married the titan princess (asura maiden) Sujā, he is called Sujampati. For the romantic story of Sakka's marriage, see Sujā. Thus Sujā's father, the "demon" Vepacitti, became Sakka's father-in-law. Several quaint stories are related about father  and son in law. The two sometimes quarrelled and at others lived together in peace (SA.i.265).
• Because he governs the devas of Tāvatimsa, he is called Devānam Indo, or "Lord of Lords." (See Inda).
• Elsewhere (e.g., D.ii.270; M.i.252) he is addressed as Kosiya.
• He is also spoken of as Yakkha (M.i.252; cf. S.i.206), Sakkanāmako Yakkho; at S.i.47 Māgha-devaputta (Sakka or literally "Māgha son-of-god," i.e., reborn among the devas) is called Vatrabhū, "Slayer of Vrtra" (SA.i.83).
• Sakka was also, in the Buddhist Rebirth Stories (Jātakas), called Gandhabbarāja (J.vi.260) and Mahinda (J.v.397, 411).

Fairies are earthbound devas

Sakka rules over a space deva world not far from Earth called The World of the Thirty-Three, the second heaven (above the realm of the Four Great Kings presiding over the four quarters, or cardinal directions, of the akasha) of the Sensual Sphere. His heavenly mansion, palace, platform, or vimana is called "Banner of Victory" (Vejayanta). His chariot (spacecraft, deva-vehicle, "chariot of the gods") bears the same name.

"King" of the Devas?

Mt. Meru and cosmology (web.ccsu.edu)

Although the head (chief, leader, governing executive) of the deva lords in the World of the Thirty-Three (as well as the Four Great Kings or celestial regents), he is no absolute monarch. He is imagined rather in the likeness of a chieftain of a Kosala clan. The devas meet and deliberate in Sudhammā Hall (sabhā), which takes its name from a famous incident on Earth:

• Sudhammā (3) was one of Magha's four wives. When he (before he ascended to the rank of Sakka) and his companions were building a rest house for wandering ascetics and travellers, they did not wish to include women in their meritorious project. But clever Sudhammā bribed the village carpenter, who made a pinnacle of seasoned wood for the building and laid it aside with the words: "Sudhammā nāma ayam sālā." When they completed the pavilion and were suddenly in need of a pinnacle, the carpenter told Magha and the 31 others that it was impossible to make a pinnacle now because it had to be done with well seasoned wood. As they searched for a seasoned pinnacle, Sudhammā agreed to give them hers if she were allowed to participate in the project. The men were at first unwilling, but in the end consented. As a result, when Sudhammā died, she was reborn in the World of the Thirty-Three. And due to her merit, there came into being for her Sudhammā Hall, the gathering place of the devas or "lords" of that world. It is 900 leagues in extent (DhA.i.269f., 274f.; J.i.201f). There they hold their meetings on the eighth day of each month (lunar observance day), or when the Dharma is expounded, and also for all their important festivals and meetings. (See, e.g., D.ii.268; M.ii.79; S.i.221; J.vi.97, 126; Thag.vs.1198). All buddhas preach the Abhidharma or "Ultimate Teachings," in such Sudhammā halls. It is said (ThagA.ii.185) that every deva world has such a gathering place, and Sudhammā sabhā has come to denote a "fine hall."

Photographing space (rtve.es)

Sakka consults with rather than commands the other ruling-devas. On such occasions, the Four Great Deva-Kings are present in the assembly with their followers of the Cātummahārājika world. (See e.g., D.ii.207f., 220f). Among the devas of the World of the Thirty-Three, Sakka is more or less "first among equals," primus inter pares, yet he surpasses his companions in ten things:

 

(1) length of life, (2) beauty, (3) happiness, (4) renown, (5) power; and in the degree of his five sense experiences: (6) sight, (7) hearing, (8) smelling, (9) taste, and (10) touch (A.iv.242). [And (11) wisdom might be added because Sakka is a stream-enterer, who alone regarded the arhat and chief male disciple of the Buddha "foremost in psychic powers" Maha Mogallana his "brother" in the Dharma when the latter visited Vejayanta]; these ten are also attributed to the rulers of the other deva worlds.

 

In the Connected Discourses (S.i.228, 229, 231; cf. Mil. 90; for details of these see Magha) the Buddha gives seven rules of conduct -- rules which Sakka carried out as a human being the karmic-result of which led to his attainment of celestial sovereignty.
 
When the devas (angelic light beings) fight the asuras (titans, "demons," fallen angels), they do so under the banner and leadership of Sakka. For details of Sakka's conquest of the titans see asura. The titans call him Jara Sakka (J.i.202). Pajāpati, Vamna, and Isāna are also mentioned as having been associated with him in supreme command (S.i.219). More

• Sakka makes merit giving alms to Maha Kassapa
• Why do the "angels" still fight the "demons"?

Sandakphu mountain range, West Bengal, India, national park lands (wiki)

The Buddhist millionaire's angel (deva)

Hellmuth Hecker (trans.), Anathapindika: The Great Benefactor (BPS); Wisdom Quarterly

Devas as woodland  "wee people" ("Midsummer Eve," Edward Robert Hughes, 1909)

  

Deva at Wat Doi Suthep (ChristyB30/flickr)

The Buddhist millionaire Anathapindika (not a name but a title, "giver of alms" or "provider for the poor") and the wealthy woman Visakha were not only the foremost donors in the prosperous city of Savatthi (Jataka 337, 346, 465), their help was frequently requested by the Buddha whenever something needed to be arranged with the lay community.

 

But even the wealth of Anathapindika was limited. One day treasure worth 18,000,000 were swept away by a flash flood and washed out to sea. On top of that, he had loaned about the same amount of money to business friends [his fellow 1%] who did not repay him. He was reluctant, however, to ask for the money. Why? His fortune amounted to about five times 18,000,000. And he had already spent three-fifths of it for the forest monastery he donated, so his money was now running out.
 
Once a multi-millionaire, Anathapindika had now become poor. Nevertheless, he still continued to provide some food for the nuns and monks, even though it was only a modest serving of thin rice gruel.

 

Deva, Lantau island, Hong Kong (Joannazaf/flickr)

At that time a spirit (tree deva, dryad, woodland fairy) lived in the seven-storied palace above the gate-tower. Whenever the Buddha or a noble disciple [one attained to at least the first of the stages of enlightenment, likely the fourth] entered the house, the deva, following the rules of its realm, was obliged to step down from its place in order to honor the Great Ones.

This was very inconvenient for the deva. So it tried to think of a way to keep those enlightened ones out of the house. It appeared to a servant and suggested the cessation of alms giving. But the servant paid no attention to these urgings.

 

Then the [misguided] deva tried to turn the son of the house against the Buddhist monastics, but this also failed.

  

Finally, the deva appeared in its supernatural aura to Anathapindika himself and tried to persuade him to stop giving alms since he was now impoverished. Anathapindika (who was a stream enterer) explained, however, that he knew only three treasures:

1. the Buddha, the Enlightened One
2. the Dharma, the Teaching
3. the Sangha, the Order of noble disciples [those who have attained whether ordained or not].

Buddha Earth-touching pose, fruit and money offering, Wat Phnom Pagoda, Phnom Phen, Cambodia (jeffreytsangphotography.com/flickr)

 

Because he was looking after these treasures, he told the deva to leave as there was no place in his home for adversaries of the Buddha.

 

Even the habitually harmful can do acts of merit

The deva, again following the laws of its realm, was forced to abandon that place. It went to the deity who was the divine protector of the city of Savatthi and requested an assignment to a new shelter. Instead, it was referred to a higher (celestial) "court," that of the Four Great Sky Kings of the cardinal directions.
 
But these four space rulers did not feel qualified to make a decision where noble ones were concerned, so they sent the homeless deva to Sakka, the king of the devas (of the World of the Thirty-Three as well as the subordinate celestial world of the Four Great Kings).

 

The millionaire's "angel"

Guardian angel (Pietro da Cortona, 1656)

In the meantime, however, the deva had become aware of its misconduct and asked Sakka to seek pardon on its behalf. The king of the devas required that as penance the deva (or angel of sorts) was to help Anathapindika regain his fortune.

First, the deva had to retrieve sunken gold; moreover, it had to procure unclaimed buried treasure; finally, it had to persuade Anathapindika's debtors to repay their debts.

  

With great effort, the deva fulfilled these tasks. In so doing, it appeared to the debtors in dreams and demanded repayment. Soon Anathapindika again had 54,000,000 and was able to be as generous as before.

  

The spirit appeared now before the Enlightened One and asked forgiveness for its malevolent behavior. It was pardoned, and after the Enlightened One had explained the Teaching, the deva became a disciple.

Moreover, the Buddha taught this fortunate deva that one who strove for perfection in giving could not be kept from it by anything in the world -- neither bad nor holy devas, nor gods, nor devils, nor threat of death (J 140; J 340).

  

After Anathapindika had become as wealthy as before, a Brahmin became jealous of his good fortune and decided to steal from him what, in his opinion, had made Anathapindika so wealthy:
 
He wanted to abduct the manifestation of Siri, the Goddess of Fortune, because he thought that fortune would then leave Anathapindika and come to him. He could then force her to do his bidding.
 
This strange perception was based on the idea that the so-called favors of fate, while a result of previous merit (good karma or store of beneficial deeds), are nevertheless dispensed by deities, who dwell in the beneficiary's house.

  

Deva or fairy (anaan)

The (misguided) Brahmin went to Anathapindika's house and looked around to see where the deva of fortune might be found.
  
Like many ancient Indians, this Brahmin priest had clairvoyant powers. He saw "Fortune" living in a white rooster kept in a golden cage in the palace. He asked the master of the house to give him the rooster to awaken his students in the morning. Without hesitation, generous Anathapindika granted the Brahmin's wish.
 
Just at that moment, the fairy "Fortune" wandered into a jewel. The Brahmin also requested this as a present and received it. The deva then hid in a staff, a self-defense weapon. After the Brahmin had successfully requested this, the manifestation of Siri settled down on the head of Puññalakkhana ["mark of merit"], Anathapindika's first wife, who was truly the good devi of the house and therefore had the protection of the devas.
 
When the Brahmin saw this, he recoiled in fright: "I cannot request his wife!" He confessed his greedy intentions, returned the gifts and, deeply ashamed, left the house.

  

Three Shrines

 Stupa burial mound/reliquary (vaishali.web.fc2.com)

 
Anathapindika went to the Buddha and told him of this strange encounter which had him perplexed. The Enlightened One explained the connection to him -- how the world is changed through merit (beneficial deeds) and how, for those with right insight through moral purification, everything is attainable, even nirvana (J 284).

  

Every time the Buddha stayed in Savatthi, Anathapindika visited him. The rest of the time he felt bereft of a tangible object of veneration and gratitude. So one day he told Ananda of his wish to build a shrine. When Ananda reported this to the Buddha, he answered that there are three types of shrines: memorials, monuments, and holy places.

Boudanath shrine (nepalamazing)

The first type was based upon a corporeal relic, which, after the death of a noble one, was enshrined in a burial mound reliquary (stupa).

The second is based on an object that had a connection with an enlightened one and had been used in life (such as an almsbowl).

The third is a symbol without a material object. Of these three visible supports for veneration, recollection, and honor the first was not yet a possibility as long as the Buddha was living.
 
The third possibility would not be appropriate for those unable to content themselves with a mere picture or a symbol. There remained only the second possibility.

  

Bodhi tree (exoticindiaart.com)

The Bodhi tree or "Tree of Enlightenment" in the grove in Uruvela seemed the best object to serve as a memorial to the Enlightened One. Under it the Buddha had opened the door to the deathless, to liberation, to freedom (nirvana). Under it he had taught and had remained in absorption (jhana). So it was decided to plant a small shoot of this tree in Savatthi.

  

Maha Moggallana, the Buddha's chief male disciple "foremost in psychic powers," brought a cutting from the tree. It was to be planted at the gate-tower of the Jeta Grove in the presence of the court and the most distinguished monastics and lay followers.
 
Ananda presented the sapling to the king for the ceremonial planting. But King Pasenadi replied, with princely humility, that he served in this life merely as a steward for the office of the king. It would be more appropriate that someone with a closer relationship to the Teaching consecrate the tree. So he presented the shoot to the millionaire Anathapindika, who was standing next to him.

 

The tree grew and became an object of devotion for all the pious laity. At the request of Ananda, the Enlightened One spent a night sitting under the tree in order to bestow on it another more distinguished consecration. Anathapindika often sought out the tree and used the memories associated with it and the spiritual upliftment which he received there to focus his thoughts on the Enlightened One (J 479).

• Guardian devas in Christianity

Meditation: "Campfire for the Mind" (MP3)

DavidRuben.me (CoasttoCoastAM.com, 10-27-12); Wisdom Quarterly HALLOWEEN SERIES

"St. Michael" is Buddhism's Sakka, Deva-Ruler

Humans have used fire to protect themselves from nocturnal dangers for thousands of years. The larger the fire, the more its deterrent.

Enemies seeking to do evil/harm (to enact greed, hate/fear, delusion) and predatory/parasitic animals fear fire because of their nature.

 

Space-devas/heavenly light-beings (WQ)

But for humans fire represents light and warmth and energy. Firelight is anathema to darkness. Dark spirits (such as maras, yakkhas, pretas, asuras, rakshasas, nagas, narakas) cannot exist in the presence of light because the nature of these shapeshifting spirits is submission and subjugation to darkness.
  

There are many shining beings of light

Awareness is a torch that lights up the campfire of the mind. To have protection, one must want protection. To have freedom and vision, one must want light to displace the darkness. Being present anchors one in the NOW.

   
Asking for help from some higher power (noble ones, bodhisattvas, good devas, or "shining ones," protective beings of light, brahmas, virtuous individuals) invites intervention.

   

A "shining one" (Dougs-Trips)

Trusting that such higher powers know of our dilemma cements the relationship between us and them.
   

David Ruben's focusing exercise is a code to opening the portal to freedom from fear, hate, judgment, and all negative energies that cloud the mind/heart and spirit.

  

To listen to this MP3 please make yourself comfortable, close your eyes, and flow with David's voice. Listen to it on the media player below, or download it to a computer to listen later.

• LISTEN: "Campfire for the Mind"
• Download (right click, choose "save as") 
• Buddhist protection from serpents 
• "Hypnosis for Superconsciousness" (CD)
• How to get "The Best Sleep Ever" (CD)
• No Fear, No Worry (CD)

Protection from "Bad Spirits" (sutra)

Dhr. Seven, Wisdom Quarterly translation based on Ven. Piyadasi (Atanatiya Sutra, DN 32)

(Mitjoruohoniemi/flickr.com)

 

Space beings, akasha devas (Jasspierxia/flickr.com)

VULTURES PEAK, India - Once upon a time the Buddha was living on Vulture's Peak near Rajgir. The Four Space Kings -- having guarded the four quarters with a large army of ogres (yakkhas), fairies (gandhabbas), gnomes (kumbhandas), and dragons (nagas) and having placed troops and a barricade of soldiers set up on all four sides -- came to the presence of the Buddha when the night was far advanced.

  

Illuminating the entire peak with their surpassing radiance, they saluted him and respectfully sat to one side. From among the (attendant) ogres, some saluted and sat to one side; some exchanged greetings with the Buddha, conversing in a friendly and courteous manner, then sat to one side; some saluted him with clasped hands then sat to one side; some announced their name and lineage then sat to one side; some simply sat to one side in silence.
 
Then the great sky King Vessavana (Sanskrit, Vaisravana), while seated to one side, said to the Buddha:

  

The text's most famous yakkha, Alavaka

"Venerable sir, there are eminent ogres who are not pleased with the Blessed One; there are also eminent ogres pleased with the Blessed One. There are ogres of middle rank who are not pleased with the Blessed One, and there are those who are pleased with the Blessed One. There are ogres of inferior rank who are not pleased with the Blessed One, and there are those who are pleased with the Blessed One. Venerable sir, the ogres as a rule are not pleased with the Blessed One. What is the reason for this?"

  

"Well, the Blessed One teaches the Dharma to establish beings in abstaining from 

1. killing
2. stealing
3. sexual misconduct
4. false speech
5. intoxicants that occasion negligence. 

"To them such a teaching is unpleasant and unpalatable."

  

"Surely, venerable sir, there are disciples of the Blessed One. They frequent the remote recesses of forests. There in woodland wildernesses there is no sound, no tumult, where breezes are void of human contact suitable for physical and mental seclusion and quiet contemplation. But there are eminent ogres (yakkhas) who haunt these forests, who have no confidence in the word of the Blessed One.

  

"Venerable sir, may the Blessed One learn the Atanata protection [the name of a town, according to the commentary (Dighanikaya-attakatha-tika, vol iii, p. 194), where King Vessavana and the other sky rulers assembled and recited this protection, which speaks of the virtues of seven Buddhas: Vipassi, Sikhi, Vessabhu, Kakusanda, Konagama, Kassapa, and Gotama] so that the displeased ogres may be pleased, so that the monks and nuns, laymen and laywomen, may be at ease, guarded, protected, and unharmed."
  

Buddha, Thiksey, Ladakh (Hitlersmiles/flickr.com)

The Blessed One gave consent by his silence. Then the great sky King Vessavana, knowing that the Blessed One had consented, recited the Atanatiya protection:
  
Reverence to Seven Buddhas

1. "Homage to Vipassi Buddha possessed of the eye [of wisdom] and splendor. Homage to Sikhi Buddha compassionate towards all beings.

2. "Homage to Vessabhu Buddha free from all defilements and possessed of ascetic energy. Homage to Kakusanda Buddha, the conqueror of [the fivefold] army of Mara.

3. "Homage to Konagamana (the Buddha) who has shed all defilements and had lived the holy life. Homage to Kassapa Buddha who is fully freed from all defilements.

4. "Homage to Angirasa Buddha, the son of the Shakyas, who is full of radiance and who proclaimed the Dharma that dispels all suffering.

5. "Those in the world, who have extinguished (the flames of passion) and have perceived through meditative insight things as they really are, they never slander anyone; they are mighty ones who are free from fear.

6. "Gotama (Gautama) Buddha, dear to devas and men, endowed with knowledge and virtue, mighty and fearless, all do homage to him.
  

7-8. "When the resplendent sun -- offspring of Aditi with its full orb -- arises, then night ceases, and it is called day. From the direction the sun rises (east) there exists the ocean deep and vast.

9. "This spreading sheet of water they know as the ocean [possibly space]. Where there is east (east of Mount Sumeru) they say that quarter is east. [The great sky kings each guard a quarter of the sky/space.]

10. "Guardian of this quarter is the great sky king named Dhatarattha who has a retinue of attendants, and is sovereign lord of the fairies (gandhabbas).

11. "Attended by these angelic beings he enjoys their song and dance. Many are his (Datharatta's) offspring, all of one name, so have I heard.

12-13. "Eighty and ten and one are they, Inda their name, and mighty are they. They too, beholding the Buddha -- Kinsman of the Sun, mighty and fearless -- salute him from afar: "Homage and glory to that one unique and noblest among humans."

14-15. "With sublime wisdom, you have looked on humankind with a knowing eye so that even non-humans pay reverence. This we have often heard. Therefore, we request the ogres (yakkhas) to pay homage to Gotama Buddha, the Conqueror. They too say: 'We pay reverence to Gotama, the Conqueror; we pay reverence to Gotama who is endowed with knowledge and virtue.'"
  

16-18. "The direction from where the ghosts (petas, subtle-body spirits of the dead), backbiters, murderers, fierce brigands, and the deceitful are removed is the direction (to the right of Mount Sumeru) called the south. The custodian of this quarter is the great sky king named Virulha, who has a retinue of attendants. He is the sovereign lord of gnomes (kumbhandas). Attended by the them he enjoys their song and dance.

19. "Many are his offspring, all of one name, so have I heard. Eighty and ten and one are they, Inda their names, and mighty are they.

20. "They too, beholding the Buddha -- Kinsman of the Sun, mighty and fearless -- salute him from afar: 'Homage and glory to you who are unique and highest among humans.'
  

21-22. "By your sublime wisdom you have looked on humankind with a knowing eye so that even non-humans pay you reverence. This we have often heard. Therefore, we request the ogres to pay homage to Gotama Buddha, the Conqueror. They too say: 'We pay reverence to Gotama, the Conqueror; we pay reverence to Gotama who is endowed with knowledge and virtue.'
  

23-24. "When the resplendent sun -- offspring of Aditi with its full orb -- sets, the day ceases, and it is called night. In the direction where the sun sets (the west) there exists the ocean deep and vast.

25. "This spreading sheet of water they know as the ocean (and space). West (of Mount Sumeru) they call the western quarter.

26. "Guardian of this quarter is a great sky king named Virupakkha, who has a retinue of attendants, and is sovereign lord of the dragons (nagas).

27. "Attended by dragons he enjoys their song and dance. Many are his offspring, all of one name, so have I heard.

28-29. "Eighty and ten and one are they, Inda their name, and mighty are they. They too, beholding the Buddha -- Kinsman of the Sun, mighty and fearless -- salute him from afar: 'Homage and glory to you, unique and noblest among humankind.'

30-31. "By your sublime wisdom you have looked on humankind with a knowing eye so that even non-humans pay you reverence. This we have often heard. Therefore we request the ogres to pay homage to Gotama, Buddha the Conqueror. They too say: 'We pay reverence to Gotama, the Conqueror; we pay reverence to Gotama who is endowed with knowledge and virtue.'

32. "In delightful Uttarakuru (north), where towers beautiful Mount Sumeru, there are born humans who are selfless and unattached.

33. "They neither sow seed nor use the plow. Spontaneously grown grain is there for them to enjoy.

34. "The rice, purged of the red powder and of husk, clean and sweet-scented, is boiled in golden vessels; it is this that they partake of.

35. "They make of cows a single-seated mount and ride about from place to place.

36-37. "They make use of women and men, girls and boys as vehicles, and travel from place to place in them.

38. "Mounting vehicles (craft or elephants and horses) they (the ogres under King Vessavana) travel in every direction.

39. "This king who has a retinue of attendants is possessed of elephants and horses on which he rides. He also has celestial chariots [flying craft, vimanas], palaces [larger ships], and palanquins [platforms]. He has cities well built in celestial regions.
  

"These cities are named Atanata, Kusinata, Parakusinata, Natapuriya, and Parakusitanata. To the north, the city of Kapilavata, to the South Janogha, and cities named Navanavati, Ambara-ambaravati, and the kingdom of Alakamanda.

(Addressing the Buddha:) "Happy one, this Kuvera [another name for Vessavana] has a kingdom named Visna. Therefore, the great sky king Kuvera is called Vessavana. There are ogres under this king who hold investigations and make them known. They are Tatola, Tattala, Tatotala, Ojasi, Tejasi, Tatojasi, Suro, Raja (Sura-raja) Arittho, and Nemi (Arittha-nemi). There (in Visana kingdom) lies the lake Dharani where rain-clouds (drawing water) pour them forth. There is also a hall named Bhagalavati where the ogres assemble.

40. "There (around the hall) are trees bearing perpetual fruit. (On these trees) there are multitudes of birds. There also is heard the cry of peacocks and herons and the melodious song of kokilas (the Indian cuckoo).

41. "There (near the lake) the cry of the birds that call out 'Live! Live!' (jivamjivaka) is heard. The bird Otthavacittaka ('O lift your hearts!'), the jungle fowl, the crabs, and the Pokkharasataka birds roam the woods.

42. "There the cry of the parrot, the myna-birds, and the Dandamanavaka birds is heard. And Kuvera's lotus-lake is beautiful through all seasons.

43-44. "That direction (north of Mount Sumeru) is called by people the northern quarter. The guardian of this quarter is a great sky king named Kuvera who has a retinue of attendants. He is the sovereign lord of the ogres. Attended by them he enjoys their songs and dance.

45. "Many are his offspring, all of one name, so have I heard. Eighty and ten and one are they, Inda their names, and mighty are they.

46. "They too -- beholding the Buddha, Kinsman of the Sun, mighty and fearless -- salute him from afar: 'Homage to you unique and noblest among humankind!'
   

47-48. "By your sublime wisdom you have looked on humankind) so that even non-humans pay you reverence. Thus have we heard. Therefore, we request the ogres to pay homage to Gotama Buddha, the Conqueror. They, too, say, 'We pay reverence to Gotama, the Conqueror; we pay reverence to Gotama who is endowed with knowledge and virtue.'

"Happy One, this is the Atanata protection whereby both monks and nuns, laymen and laywomen may live at ease, guarded, protected, and unharmed.
  

"If any monk or nun, layman or laywoman learns by heart this Atanata protection and is word-perfect in repeating it, and if any non-human

• male or female ogre, youth or maiden ogre, ogre minister, or any ogre, or ogre attendant; 
• male or female fairy...
• male or female gnome...
• male or female dragon... 

"were to walk with him or her, or stand or sit or lie down with him or her with malevolent intent, such a non-human, Happy One, will not obtain hospitality from any town or township, will not obtain a place to dwell, nor live in the Kingdom of Alakamanda. 

  

"Such a one will not be able to attend the meetings of the ogres and furthermore would not be accepted or given in marriage, but instead would be reproached (by casting remarks on his deformed teeth or eyes or any part of the body), and the non-humans would put an empty bowl over such a one's head and split it in seven pieces. [The "splitting of a head into seven pieces" was a common saying in ancient India. It seems to mean that it would be "an unbearable situation."]

 

"Happy One, there are non-humans who are fierce, violent, given to retaliation; those non-humans heed neither the (four) great sky kings nor their ministers nor their attendants. They are called rebels against the (four) great sky kings.
  
"Even as in the kingdom of Magadha [where the Buddha resided], the thieves heed neither the king of Magadha, nor the ministers, nor their attendants, but are called rebels against the king of Magadha, so there are non-humans who are fierce... They are called rebels against the (four) great sky kings.
  

"Happy One, if any non-human -- male or female ogre... fairy... gnome... dragon... were to walk with a monk or nun, or a layman or laywoman, or stand, or sit, or lie down with him or her with malevolent intent, then should (the molested individual) inform, cry aloud, and shout to those ogres, to the mighty ogres, their commanders and chief commanders saying: 'This ogre is seizing me, is taking possession of me, is harassing me, is assailing me, is harming me, harming me intensely and will not let me go!' [then something will be done but] who are the ogres, mighty ogres and commanders, and chief commanders (to whom such appeal should be made)?

49. "Inda, Soma, and Varuna, Bharadvaja, Pajapati, Candana, Kamasettha too, Kinnughandu, Nigahandu,

50. Panada, Opamanna too, Devasata and Matali, Cittasena and Gandhabba, Nala, Raja, Janesabha,

51. Satagira, Hemavata, Punnaka, Karatiya, Gula, Sivaka, Mucalinda too, Vessamitta, Yugandhara,

52. Gopala, Suppagedha too, Hiri, Netti, and Mandiya, Pañcalacanda, Alavaka, Pajjunna, Sumana, Sumukha, Dadamukkha, and along with these Serisakka.
  
"These are the ogres, mighty ogres, the commanders, the chief commanders to whom (the molested person should inform, cry aloud, and shout saying: 'This ogre is seizing me, is taking possession of me, is harassing me, is assailing me, is harming me, and harming me intensely, and this ogre will not let me go!'
  

"This, Happy One, is the Atanata protection whereby monks and nuns, laymen and laywomen may live at ease, guarded, protected, and unharmed.

"Happy One, we now take our leave of you; for we have many duties to attend to" (so said the four great sky kings)."
  

"Great sky kings, it is time for your departure" (replied the Buddha).
  

The four great sky kings arose from their seats and saluting the Buddha respectfully circled around (circumambulated) him staying to his right side, and there and then they vanished. From among the (attendant) ogres some arose from their seats and saluted the Buddha, circled around him on his right side, and there and then they vanished; some exchanged greetings with the Buddha conversing in a friendly and courteous manner, and there and then they vanished; some saluted the Buddha with clasped hands, and there and then they vanished; some announced their name and lineage and there and then vanished; some in silence there and then vanished.
  

The Buddha (bezen.wordpress.com)

When the night had passed the Buddha addressed the monks residing with him: (The Buddha related word for word what King Vessavana said).
  
"Monastics, learn by heart the Atanata protection, and constantly make use of it, bearing it in mind. This Atanata protection pertains to your welfare, and by virtue of it monks and nuns, laymen and laywomen may live at ease, guarded, protected, and unharmed."
  

This is what the Buddha said. Those monks glad at heart rejoiced at the words of the Buddha.

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