OCCULT TREASURES:

Skull Magic:The Kapala practice and its function in Tibetan rituals. Having chosen
the right skull, it is important to handle it with due care and circumstances. The
"Jewel-bowl" (rin chen thod pa) should never be left empty or lying upside down,
otherwise the beneficent qualities of the skull will be useless for the bearer.
Should the practitioner have been lucky enough to find a skull still attached to a
corpse before the rig pa, or consciousness, has left the body, he should wrap it
immediately into a piece of human skin. For the cleansing process the head may be
buried in mud or clay, put into hot springs for three days - according to a modern
method - boiled in hot water with plenty of soda. When the skull is such freed
from all flesh, the top of the cranium is cut off with a bone saw above the sutura
squamosa. After washing it in alcohol, the skull cup should be polished and
anointed with a fragrant essence such as saffron. It is now ready for ritualistic
use. Silver inlay, lid and pedestal made of precious metals which decorate many
items in museums and art collections are not specifically mentioned in the texts.
Such appliances made by silversmiths were originally reserved for very rare one-
piece skulls and only became fashionable in the seventeenth century parallel to
the expansion of monastic power in Tibet. More important than any decoration is
the proper treatment of the skull for which one requires dam ngag, religious
instructions. As according to Tibetan belief, every skull has protectors (srung
ma) and Dakinis but also evil spirits (gnod byed), it could be dangerous to
possess a skull without instruction and only the right treatment will generate the
Siddhis and further the Four Kinds of Activities (phrin las bzhi). According to
the gTer ma of Sangs rgyas gLing pa, a Kapala should be consecrated on an
astrologically very auspicious day. Then all sorts of obstacles are removed with
smoke and wrathful Mantras and some alcohol is poured out to the "Three Roots"
(rtsa gsum). The skull needs to be dried and anointed. After that the Kapala is
filled with small images of "Three Roots", with Mantras of deities, of the god of
wealth, of protectors ect. The names of all members of the Guru Lineage are put in
as well as personal whishes. Pieces of gold, silver precious stones, medical
ingredients such as camphor, nutmeg, sandalwood, musk, consecrated Dharma
medicines, ring bsrel of Lamas, different kinds of wheat, fruits, flowers, pieces
of tiger - leopard skin, silk as well as an essential text on Mahamudra or rDzogs
chen ect. are placed into the skull bowl which is then wrapped in cloth. After an
invocation of the Ye shes pa into the Kapala, it is sealed and hidden in a shrine
closet, with the rang sa side showing to oneself. If one continues to make proper
treatment the Kapala will certainly qualify as a "Whishfulfilling Jewel" (yid
bzhin nor bu). Special Mantras are connected with such skull practices, for
instance OM RATNA MAHAKAPALA SARVA SIDDHI PHA HUM HUM or - according to Grags pa
rGyal mtshan the Mantra OM KAPALA BODHICITTA OM AH HUM, which ought to be
represented 900,000 times in retreat. In this case the skull turns into a support
(rten) of enlightened motivation, Bodhicitta (byan chub sems). Through these
rituals the Kapala is turned into a direct object of worship. In other cults
belonging to the classes of Tantra human skulls are used as offering vessels.
According to rites on the levels of Kriya and Caryatantra such as an Amitabha and
Amitayus offering feast, the skull cup is filled with sweet fruit juices as a
symbol for "lifespan, wisdom and merit increasing nectar". In rituals of the
highest tantric order (Yogatantra and Anuttaratantra) the skull is filled with
alcohol as the "Inner Offering" (nang gi mchod), symbolizing the "Five Kinds of
Fleshes" (sha inga) and the "Five Kinds of Nectar" (bdud rtsi lnga). Within this
system of Anuttaratantra skull cups are used as well for offering in two seperate
vessels "Blood" (rakta) and "Semen" (bdud rtsi) to the Protective Deities (chos
skyong). While strong black tea added with special "Rakta pills" serves as a
substitute for "Blood", white alcohol mixed with "Dharma medicine" (chos sman)
transforms into "Semen". During empowerment rites into Higher Tantras one could
receive the "Secret Initiation" (gsang dbang) by means of nectar out of a skull
cup which clears all obscurations of energy, bestows the experience of "Great
Bliss" (bde ba chen po) and qualifies one for Sambhogakaya. In certain meditations
belonging to the category of Anuttaratantra class one's own skull serves as an
essential support (rten) during the visualation process (skyes rim). During the
practice of gCod for instance, or in the visualation during the empowerment rite
for the Sadhana of Milarepa, one's own skull serves on an immaterial level as a
cooking vessel in which one's own corpse boils and transforms into limitless
nectar which satisfies high and low. Or in another context one's own skull is
visualised containing the Organs of the Five Senses objects as an offering to
wrathful divinities. Further the Kapala is meditated on as an important implement
of many protectors and divinities belonging to the Highest Tantras. Filled with
blood it is the symbol of wisdom (shes rab) and matches the hook knife (khri gug),
the symbol skillful means (thabs). In the esoteric Tantric tradition, a carefully
chosen and prepared skull is much more than a ritual object. A powerful Yogi will
be able to use a consecrated jewel skull for all kinds of visionary and prophetic
purposes. He may read in its lines the state of his own inner realization as well
as his kkarmic obstacles with greater clarity than in his palm. According to an
oral instruction given by a Tibetan sNgags pa one can use a skull for prophetic
purposes in the following way: The vein imprints inside the skull signify
obstacles by which the person whose skull one bears, was affected during his
lifetime. Positive marks in the skull demonstrate the qualities of the deceased.
Bone is considered to be alive, therefore the good and bad marks of the deceased
will influence also the bearer of the skull and could be of dire consequence to
him. A tantric practitioner however will use the karmic power of the skull as a
means to enlightenment by mentally transforming the Kapala into his own Mandala.
The tree of life corresponds now to his own lifespan counted as hundred years
starting at the root, his year of birth. The branches of the tree turn into the
four elements which are connected to the five wisdoms and five passions. Any
negative mark in the skull is then analyzed and identified in the Mandala. By
drawing lines to the trunk of the tree, the year of occurrence of obstacles can be
detected. Further by connecting the mark to the nearest branch its element is
discovered. The nearest bending twig on that branch signalizes the dominating
passion of the obstacle. The position of the nearest uprising twig on the same
branch indicates accurately the year in which the obstacle transformed in wisdom
will be overcome. In such a way a skillful Yogi is aware of his outer and inner
obstacles by using a skull. On quite a different level oral tradition knows of the
use of skulls for black magic purposes. So for instance, in order to generate a
dispute between two parties, one could avail oneself of two skulls from men who
both died in a quarrel, fill them with appropriate spells and tie them up with
string. When these skulls are buried on a path trodden by the two parties, they
will certainly turn against each other. As a counter-action the skulls need only
be turned in the opposite direction. A whole skull is used as a medium for
entering into contact with the shi 'dre, the ghost of the dead. For this the
sorcerer recites particular Mantras which make the ghosts of the dead speak. Then
the sorcerer may use the shi 'dre as his servant for all sort of destructive
magic. Human as well as animal skulls are also used in connection with exorcism
and protection against evil: in order to avert or to counteract the harm caused by
all various classes of sri demons, the most efficacious method is to perform the
Great Rite against the sri. For this one has to bury or set out a nine-sectioned
Kapala at a crossing, filled with slips of poisonous paper inscribed with magic
spells and the drawing of a lings, which contains all evil and harm caused by the
sri. The paper must be tied up with a five colored ribbon. In case a nine-piece
Kapala is not available, nine different kind of animal skulls must be provided: of
a yak, dog, camel, vulture, marmot, cat, fox, jackal and a mouse. Summarizing the
essential points, human skull cups are used in three different ways. It is used as
a direct object of worship as a "Jewel bowl" or "Whishfulfilling Jewel"
representing the "Palace (gzhal yas khang) of the "Three Roots". In this
connection it is also used as a support for Bodhictta. It is used as a ritualistic
implement as an offering vessel in rituals of the four Tantra Classes: Kriya and
Caryatantra: for nectar increasing lifespan, wisdom and merit. Uttara and
Anuttaratantra: for the "Inner Offering", for offering "Blood and Semen", for
bestowing the "Secret Empowerment". as a medium for prophetic purposes for black
magic for exorcism and protection against evil. It is used on an immaterial level
as a support for visualization. as a cooking vessel for one's body offering as an
offering vessel for the Organs of the Five Senses as an implement of wrathful
deities and protectors. As for the symbolism of the skull: It symbolizes Wisdom
(shes rab), Great Bliss (bde ba chen po), Self sacrifice (lus sbyn); its symbolism
embraces the Absolute (don dom) beyond all dualistic concepts; on the level of
relative reality (kun rdzob gi don) it is a symbol of impermanence. A skillful
Yogi
will use it with transcendental awareness "out of which he drinks with self-
abandoning pleasure the one taste of Samsara and Nirvana", to speak in the Doha
language of Siddhas.

It seems that there is a misunderstanding concerning the panchamakara ritual. Some

linked this practice to simple transgressive behavior, overcoming taboos, and
things along these lines. While there are some practices that sadhaks perform to
gain a true realization called "One Taste", that might be considered transgressive
or defiling, the panchamakara ritual is not one of them. This ritual is an
offering, an internal homa with the mandala having been established in the subtle
body. The liquor is transformed through mantra and devotion to amrita. The sadhak
should not have the concept that he is offering defiled things, but supremely
purified things. To say it is about transgressing norms, like the sadhak is some
pimpled rebel pre-teen giving the finger to society, is a gross misunderstanding.
The Tibetans have the same thing in the Vajrayana tradition, but since it is in
some ways a more formal system, you don't have people who have never performed it
running off about it. With the proper understanding of the ritual, the sadhak can
perform complete purushcharana within the inner body, and be able to skip the
worship of external fire, tarpana, abhiseka, and the feeding of batukas or
bhramins. Mastering the ritual is mastering power. The sort of practices that are
considered transgressive and defiling, are often given to sadhaks who are
extremely pure having already gained some realization, or they are performed by
those who have already transcended those concepts. Just because one can do a
traditionally defiled or transgressive act or worship without concern, does not
really mean they have transcended the concepts. Maybe they are just defiled, so
why would it bother them. To do these things, and to have success at the
panchamakara ritual takes an even higher degree of purity and sincerity then with
strictly satvic worship.

If you sacrifice a rich or powerful person, they have more Shakti. Referring to
the creative energy Hindus believe flows from God. Children have more Shakti
because they haven't lived long. When he reached Nepal, he again heard of the
American Aghori, Kapal Nath. The sect uses whiskey to mimic the Aghora version of
Shiva, the last from the divine trinity of Brahma, Vishnu and Shiva and the Hindu
god of destruction and reproduction. The Aghoris also worshiped Kali, the
destroyer, the dark god of Hinduism. Aghoris often live near ghats or cremation
sites on the banks of the Ganges, where the bodies of Hindus have been burned for
several thousand years. Nath drank from a human skull in the Aghori custom. They
carry small drums made from baby skulls. What Nath gets from eating human flesh is
extraordinary energy. Aghoris typically live at cremation grounds, smear
themselves with the ashes of corpses and eat from a cranial begging bowl, the top
part of a human skull. Some Aghoris eat the flesh of corpses only rarely. They
meditate by sitting on the corpses, believing they gain control over the corpse's
spirit. Historical records kept by the British indicate Aghoris have long been
accused of practicing human sacrifice because sacrifice was a part of cults that
worshiped Kali.

Ritual skull cups are traditionally formed from a human skull that has been cut
into shape, lined with a metal rim and ornamented. Many skull cups are simply made
out of a precious metal in the form of a cranium. They are usually elaborately
decorated with artistic designs and Buddhist symbols like lotuses and vajras. Many
are fitted with ornamented lids and have feet or a separate base in the form of
human skulls.

As the libation vessel of a Vajrayana Buddhist, the skull cup can be seen as a
parallel of the clay pot (kumbha in Sanskrit) of the Vedic sacrifice, the alms
bowl of the Buddha, and the sacred water vase (kalasha in Sanskrit) of the
bodhisattvas. In addition, as a receptacle for sacrificial offerings presented to
wrathful deities, the skull cup parallels the tray of auspicious substances like
jewels, flowers, or fruit presented to peaceful deities. In its most benign
symbolism, as the begging bowl or food vessel of an ascetic, the skull cup serves
as a constant reminder of death and impermanence.

When used for esoteric rituals, the history of the cranium's original owner has an
important bearing on its ritual potency. The skull of a murder or execution victim
is believed to possess the greatest tantric power; the skull of one who has died
from a violent or accidental death, or from a virulent illness, possesses a medium
magical power; the skull of a person who died peacefully in old age has virtually
no occult power. Having great potency are the skulls of children who died during
the onset of puberty or were born from the forbidden union of castes, out of
wedlock, from sexual misdemeanor, or particularly from incest. The vital force or
potential of the skull's previous owner is embodied within the bone as a spirit,
rendering it as an effective power object for the performance of rituals.

In the ritual, lamas and other advanced practitioners drink consecrated alcoholic
beverages or sometimes even blood from the skull cup, symbolizing the wrathful
deity drinking the blood of his or her victim.

In Tantra Literature mention of PanchMundi Asans for the purpose of sadhana can be
found at many places. Ramakrishna Paramhamsa himself carried out his Tantric
Sadhana on PanchMundi Asan at Panchvati. Navmundi Asan was established by Swami
Vishuddhananda Paramhamsa Dev at Banaras. The powerful centre is a source of
inspiration to many sadhaks. Pt Gopinath Kaviraj ji the direct disciple of Sri
Swami Vishuddhananda Paramhansadeva calls it the base for AKHANDA MAHAYOGA.
Debiprasad Mishra.CEO www.occulttreasures.com