Kalachakra: What Are Mental Holograms

Made Of?
Kalachakra: The Four Creative Drops &
Mental Holograms
Dr. Alexander Berzin
Mental activity entails the arising of a cognitive appearance of something, which
is equivalent to the cognitive engagement with something. The cognitive
appearance resembles a mental hologram and seemingly appears to be truly
established by a self-establishing nature from its own side. There are several
possible explanations for what these mental holograms are made of and how
they appear with this deceptive mode of existence. Here, Dr. Berzin explores
several hypotheses: the winds of karma, the four creative-energy drops and
subtle particles from the Kalachakra system, devoid-forms also from this
system, energy-winds from the Guhyasamaja system and reflexive appearances
of rigpa (pure awareness) from the dzogchen system

Kalachakra: The Four Creative Drops &

Mental Holograms
The Four Creative-Energy Drops and the Mental Holograms to Which They Give
Rise

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CONTENT OVERVIEW
  Introduction
 The Four Noble Truths
 The Kalachakra Presentation True Suffering or Problems
 The Four Creative-Energy Drops
 The Creative Aspects of the Four Creative-Energy Drops and the
Mental Holograms to Which They Give Rise on the Basis Level
 What the Four Creative-Energy Drops Give Rise to on the Pathway
and Resultant Levels
 Premises for the Further Analysis of the Basis Level
 The Role of the Creative-Energy Drops
[For further elaboration, see: Kalachakra: The Four Creative Drops]

Introduction

As a Buddhist practice, Kalachakra fits within the context of the four noble
truths and its practice is a method for attaining a true stopping of suffering. As
Tsongkhapa emphasizes, basing himself on Shantideva’s assertion, you must
identify the target in order to shoot an arrow into its center. Similarly, we need to
identify the target (true suffering and its true causes) in order to shoot the arrow
(a true pathway mind) and hit the central point of these causes so as to achieve
a true stopping of them and of the sufferings that they bring about. Therefore, it
is important to understand the Kalachakra presentation of the second noble
truth: the true causes of suffering.

I shall base my presentation and analysis exclusively on the Gelug Prasangika

assertions as found in the following texts:

 Gyaltsab Je (rGyal-tshab rJe Dar-ma rin-chen). The Way to Practice the

Two Stages of Glorious Kalachakra: Quickly Entering the Path to Great
Bliss (dPal-dus-kyi-‘khor-lo’i rim-pa-gnyis ji-ltar nyams-su-len-pa’i-tshul
bde-ba chen-po’i lam-du myur-du ‘jug-pa).
 Gyaltsab Je, Synopsis of the Six-Branch Yoga of Glorious Kalachakra (dPal-
dus-kyi-‘khor-lo’i rnal-‘byor yan-lag-drug bsdus-pa).
 Gyamawa (rGya-ma-ba Shes-rab rgyal-mtshan). The Complete Stage of
Glorious Kalachakra: What the Omniscient Kedrub Je Said, Compiled into
Notes by Gyamawa, (dPal-dus-kyi-‘khor-lo’i rdzogs-rim mkhas-grub
thams-cad mkhyen-pa’i gsung rgya-ma-bas zin-bris mdzad-pa).
  Kedrub Norzang Gyatso (mKhas-grub Nor-bzang rgya-mtsho). An
Adornment for “The Stainless Light,” Clarifying the External, Internal and
Alternative Kalachakras (Phyi-nang-gzhan-gsum gsal-bar byed-pa dri-
med 'od-kyi rgyan).
 Dalai Lama II (rGyal-ba dGe-‘dun rgya-mtsho). Extensive Explanation of
“Concert of Names of Manjushri,” A Great Sun Illuminating the Very
Nature of Reality of Vajra Yoga, (mTshan yang-dag-par brjod-pa’i rgya-
cher bshad-pa rdo-rje’i rnal-‘byor-gyi de-kho-na-nyid snang-bar byed-pa’i
nyi-ma chen-po).
 Detri (sDe-khri 'Jam-dbyangs thub-bstan nyi-ma). A Presentation of
the Generation Stage of Glorious Kalachakra: The Oral Tradition
of Manjushri (dPal dus-kyi 'khor-lo'i bskyed-rim-gyi rnam-bzhag 'jam-
dpal zhal-lung).
 Drongtse Yongdzin ('Brong-rtse Yongs-'dzin Blo-bzang tshul-khrims). The
Path of the Two Stages of Glorious Kalachakra: Steps Leading to a Unified
Pair (dPal dus-kyi 'khor-lo'i rim-gnyis-kyi lam zung-mjug bgrod-pa'i
them-skas-pa).
 Tsongkhapa (rJe Tsong-kha-pa Blo-bzang grags-pa). A Lamp for
Clarifying Nagarjuna’s “The Five Stages of the Guhyasamaja Complete
Stage” (Rim-lnga gsal-sgron).

This analysis is an initial exploration of some of the more complex issues in the
Kalachakra system. Many of the conclusions reached in it are merely tentative
and leave open many further questions. It is hoped that this exercise in analysis
will not only be illustrative for how one approaches fathoming this most
advanced tantra system, but will also invite further analysis by those more
qualified and experienced than myself.

The Four Noble Truths

General Presentation True Suffering or Problems
There are three types of true sufferings:

 the suffering of suffering (unhappiness),

 the suffering of change (tainted ordinary happiness),
 the all-pervasive suffering (khyab-par ‘du-byed-kyi sdug-bsngal)
of uncontrollably recurring rebirth (samsara) with the five aggregate
factors that make up each moment of the experience of these rebirths
and that serve as the basis for the first two types of suffering.
True Causes
The true cause of all sufferings is unawareness (ma-rigs-pa,
Skt. avidya; ignorance) of how we, others and all phenomena exist, namely
grasping for an impossibly existing “soul” of persons or of all phenomena (gang-
zag-gi bdag-‘dzin and chos-kyi bdag-‘dzin). That would be a “soul” (bdag,
Skt. atman) inside things that by its own power establishes the existence of
the person or phenomenon and, in a sense, “animates” a body or an object,
making it be alive or exist.

“Grasping” (‘dzin-pa, Skt. graha) has two meanings:

 cognizing an appearance of something as if it had truly established

existence and believing that this manner of appearances corresponds to
the item’s actual manner of existing,
 merely cognizing an appearance of truly established existence.

“Grasping” in the first sense of the term brings on the sufferings of samsara.
“Grasping” in its second sense prevents omniscience.

Based on that unawareness and grasping in the first sense of the term, disturbing
emotions and attitudes (nyon-mongs, Skt. klesha) arise. The disturbing emotions
bring on and accompany karma.

 In general, karma refers to the compulsive aspect of our acting, speaking

and thinking.
 Despite the fact that the Tibetan word for “karma,” “lay” (las), is the
colloquial word for “actions,” karma does not refer to actions
themselves; otherwise the absurd conclusion would follow that all we
needed to do was to stop doing anything and we would be free of
suffering.

The karmic aftermath of this compulsive behavior brings about uncontrollably

recurring rebirth via the mechanism of the twelve links of dependent arising. The
tainted (zag-bcas; contaminated) body and mind of each samsaric rebirth serve
as the bases for experiencing the sufferings of unhappiness and of tainted
ordinary happiness during that rebirth.

 In general, a “tainted” phenomenon is one that derives from a disturbing

emotion or attitude and which perpetuates further disturbing emotions
or attitudes.
[See: Tainted and Untainted Phenomena]

True Stoppings
In general, a true stopping refers to the total removal of the emotional
obscurations (nyon-sgrib, Skt. kleshavarana) that prevent liberation, namely the
total eradication of (1) unawareness, (2) grasping for impossible ways of existing
and (3) disturbing emotions, together with the tendencies (sa-bon, Skt. bija;
seeds) for these three.

 Liberation from samsaric rebirth also entails the total eradication

of karma, as well as the total eradication of both negative and positive
karmic force (karmic potentials) (bsod-nams, Skt. punya, “merit”
and sdig-pa, Skt. papa, “sin”) and negative and positive karmic
tendencies.

In a Mahayana context, a true stopping refers in addition to the total removal of

the cognitive obscurations (shes-sgrib, Skt. jneyavarana) that
prevent omniscience, namely the constant habits (bag-chags, Skt. vasana) of the
disturbing emotions and of grasping for truly established existence.

 The omniscient state of a Buddha also entails the true stopping of all the
karmic obscurations (las-sgrib), referring to not just the total
eradication of the karmic potentials and tendencies, but also to the total
eradication of the constant habits of karma.
 The general Buddhist explanation does not discuss the karmic
obscurations separately from the emotional and cognitive ones.
However, if one has attained a true stopping of the cognitive
obscurations, it is pervasive that one has also achieved a true stopping of
the karmic obscurations.

[See: The Two Sets of Obscuration: Gelug Prasangika]

True Pathway Minds

In general, the true pathway mind that, like a path, leads to the true stoppings is
the deep awareness (ye-shes, Skt. jnana) of the sixteen aspects of the four noble
truths.

 “Deep awareness,” here, refers to non-conceptual cognition made with

a joined pair (zung-‘brel) of shamatha (zhi-gnas, a stilled and settle state
 of mind) and vipashyana (lhag-mthong, an exceptionally perceptive state
of mind).

[See: The Sixteen Aspects of the Four Noble Truths. See

also: Shamatha and Vipashyana: General Presentation]

More specifically, the true pathway mind is non-conceptual cognition of voidness

(emptiness) done with a joined pair of shamatha and vipashyana and
empowered by either (1) the determination to be free (renunciation), for
attaining liberation, or (2) by both this determination and a bodhichitta aim, for
attaining enlightenment.

The Kalachakra Presentation True Suffering or Problems

Kalachakra asserts true sufferings in the same way as the general presentation
does, with the emphasis on the all-pervasive suffering of uncontrollably
recurring rebirth. The Kalachakra texts, however, provide more detail about
this all-pervasive suffering by explaining it on both external and internal levels of
“cycles of time.”

 The external level refers to the uncontrollably recurring cycles of the

universe, the motion of the heavenly bodies in it, and the calendar. This
is called “external Kalachakra (external cycles of time).”
 The internal level refers to the uncontrollably recurring cycles of the
body, the motion of the energy-winds in it, and the aging process. This is
called “internal Kalachakra (internal cycles of time).”

Here, we shall focus exclusively on the internal level.

True Causes
The obtaining cause (nyer-len-gyi rgyu) of uncontrollably recurring rebirth is
karma generated under the influence of the unawareness of grasping for an
impossibly existing soul of persons. This unawareness is the same as
the unawareness that is generally asserted as the first link of the twelve links of
dependent arising.

 An obtaining cause is that from which one obtains the item as its
successor and thus which ceases to exist when its successor arises, like
a seed for a sprout or uncooked dough for a loaf of bread.
The simultaneously acting condition (lhan-cig byed-pa’i rkyen) for uncontrollably
recurring rebirth is the coursing (rgyu-ba) each day of 21,600 winds of
karma (las-rlung) through the energy-channels (rtsa, Skt. nadi) of the subtle
body. These winds of karma correspond to the 21,600 breaths that we take per
day.

 Simultaneously acting conditions are items that must exist prior to the
arising of something and which assist in making the arising happen, but
which do not transform into what arises, like water and fertilizer for the
arising of a sprout.

The 21,600 winds of karma course each day through the main right and left side-
channels (ro-ma and rkyang-ma) and pass through the two sets of subtle
creative-energy drops of the four occasions (gnas-skabs rigs-bzhi skyed-pa’i thig-
le). These two sets of four drops are in the main chakras (rtsa-‘khor, subtle
energy-nodes) of the subtle body.

 The drops (thig-le, Skt. bindu) are in the center of the central
channel (dhu-ti) at these chakras. The right and left side-channels loop
around the central channel at each of the chakras, and so in some way
the winds pass through the drops at the cross-points where the side-
channels embrace the central one like two arms embracing a body.

Correlating to the 21,600 winds of karma each day, there are 21,600 breaths
each day. The words for “winds” (or “energy-winds”) and “breath” are the same –
in Tibetan “lung” (rlung), in Sanskrit “prana” – and so we may understand these
21,600 breaths to be either a grosser level of the 21,600 winds of karma or the
carriers of the winds of karma.

There are twelve shifts (‘pho-ba) of the breath each day. With each shift, the
energy-winds/breaths switch from passing through one of the two side-channels
and corresponding nostril during one shift to passing through the other side-
channel and nostril during the next. During the transition from one shift to the
next, 56 ¼ deep awareness winds/breaths (ye-shes-kyi rlung) pass through
the central channel and both nostrils, making 675 deep awareness
winds/breaths in a day.

Each day, the 675 deep awareness winds/breaths of that day destroy one pair of
the 72,000 channels of the subtle body, one on the left side and one on the right.
In that way, with the passage of time, at the end of 100 years, this cycle of twelve
shifts per day destroys all 72,000 channels and that brings death from aging. In
this way, time plus throwing karma (‘phen-byed-kyi las) activated at the time of
death bring about uncontrollably recurring rebirth.

In short, then, Kalachakra explains the true causes of suffering, specifically the
true causes of uncontrollably recurring rebirth, as karma and the aging process
perpetrated by the shifts of the energy-winds/breaths.

True Stopping
As with the general Buddhist explanation, a true stopping of karma so that it
never arises again means eliminating forever that which activates the karmic
aftermath (karmic potentials and karmic tendencies) on our mental continuums.
What activates them are the eighth and ninth links of dependent arising: craving
(sred-pa, Skt. trshna) and an obtainer emotion or attitude (nyer-len,
Skt. upadana).

 Craving is a thirst (the literal translation of the Sanskrit term “trshna”)

directed at feelings of unhappiness, happiness or neutral feelings. As
when being very thirsty, (1) we crave to be parted from unhappiness;
(2) once we have a sip of happiness, we crave not to be parted from it,
but to have more; and (3) when we have temporarily satisfied our thirst,
we crave for our neutral feeling to continue.
 Obtainer emotions and attitudes are called “obtainers” because they are
that from which we obtain a samsaric rebirth. (1) An obtainer emotion
is desire directed at a sensory object. (2) There are five obtainer
attitudes, but especially a deluded outlook toward a transitory
network (‘jig-lta), which is the attitude with which we cast out a net of
“me” or “mine” onto all or some aspects of our five aggregates, and
accompany this with grasping for a truly existent “me” as identical to
them or as their possessor.

[See: Perpetuating Samsara: The 12 Links of Dependent Arising, Part 4]

A true stopping of the winds of karma means stopping them from coursing
through the left and right side-channels during the course of the twelve shifts of
the energy-winds/breaths per day. This is often referred to in the literature as
a true stopping of the constant habits for the shifts (‘pho-ba’i bag-chags).

The Kalachakra system does not explain true stoppings in terms of the total
eradication of the emotional and cognitive obscurations. Moreover, the members
of the set of emotional obscurations and the members of the set of cognitive
obscurations are not treated separately from each other. Rather, the members of
both sets are included in the obscurations of the four classes of subtle creative-
energy drops (thig-le’i rigs-bzhi sgrib-pa). The true stoppings, then, are most
frequently explained in terms of the total eradication of these obscurations of the
four drops. This manner of assertion derives from the explanation that these four
creative-energy drops are the bases infected with the habits (bag-chags bsgo-ba’i
gzhi).

 “Habits,” here, is a general term that covers both the tendencies included
in the emotional obscurations and the constant habits included in
the cognitive obscurations.
 It also covers the constant habits of the twelve shifts of the energy-
winds/breaths each day.

As in the general presentation of the four noble truths, karmic obscurations are
not treated separately in the Kalachakra system. However, with
the attainment of enlightenment, one would also attain a true stopping of the
karmic obscurations as well. Thus it is reasonable to infer that the members of
the set of karmic obscurations – the karmic potentials, karmic tendencies and
karmic constant habits – are also included in the habits that infect the four
creative-energy drops.

True Pathway Minds

The true pathway minds are 21,600 moments of unchanging blissful
awareness (mi-gyur-ba’i bde-ba) with a clear-light mind having
nonconceptual cognition of voidness. These moments of unchanging blissful
awareness are based on the stacking of 21,600 drops of white and red
bodhichittas (byang-sems dkar-po and byang-sems dmar-po) in the central
channel of a devoid form (stong-gzugs, Skt. shunyatabimba) Kalachakra figure
that arises at the navel chakra. With each moment of unchanging blissful
awareness, one white and one red bodhichitta drop are stacked and one
karmic wind is eradicated.

“Unchanging blissful awareness" is the blissful awareness experienced from the

union of the Kalachakra couple that arises in the central channel at the
navel chakra. It is “unchanging” in the sense that the white and red
bodhichitta drops stacked through this blissful awareness remain stable within
the central channel of this Kalachakra devoid form, whether we are in a state of
total absorption (mnyam-bzhag, “meditative equipoise”) on space-like voidness
or in a state of subsequent realization (rjes-thob, “post-meditation”) on illusion-
like voidness. These stacked drops remain there, unchangingly, even when we
are not meditating at all or when we are meditating on something other
than voidness. The drops remain until the devoid form, together with our gross
and subtle bodies, disappears with the attainment of enlightenment.

White and red bodhichittas are types of creative-energy drops. The white is
received from our fathers at the moment of conception, carried with their sperm,
and the red from our mothers, carried with their ova. Ova are referred to as
“specks of blood” (rdul).

 These two types of creative-energy drops are called “bodhichittas”

because, based on advanced practices utilizing them, such as those
found on the Kalachakra complete stage (rdzogs-rim), we can gain
blissful non-conceptual cognition of deepest bodhichitta,
namely voidness, with our clear-light mental activity and attain the aim
of conventional bodhichitta, namely enlightenment. They are also
known as the white source element (khams dkar-po) and red source
element (khams dmar-po), since they are actually subtle elements and
not gross sperm or ova.

[See: Why Tantra Is More Efficient Than Sutra, Part 5]

These true pathway minds achieve a true stopping of the obscurations of the four
classes of creative-energy drops in twelve stages, corresponding to the twelve
shifts of the energy-winds/breaths each day. Therefore, in the Kalachakra system
we cannot say for certain that we rid ourselves of the emotional and cognitive
obscurations either consecutively as with the Prasangika assertion or
simultaneously as with the Svatantrika assertion.

The Four Creative-Energy Drops

We can understand on another level how karma and the coursing of the winds of
karma perpetuate samsara by investigating the role the four creative-energy
drops play in the true causes of suffering:

 In the center of the chakras at the forehead and navel are the drops of
awake-occasions (sad-pa'i gnas-skabs skyed-pa'i thig-le), also known as
the body drops (lus-kyi thig-le).
 In the center of the chakras at the throat and pubic region are the drops
of dream-occasions (rmi-lam-gyi gnas-skabs skyed-pa'i thig-le), also
known as the speech drops (ngag-gi thig-le).
  In the center of the chakras at the heart and the center of head (the
jewel) of the penis (or of the clitoris) are the drops of deep sleep
occasions (gnyid-thug-gi gnas-skabs skyed-pa'i thig-le), also known as
the mind drops (sems-kyi thig-le).
 In the center of the chakras at the navel and the tip of the head of the
penis (or the tip of the clitoris) are the drops of the fourth occasion
(bzhi-pa’i gnas-skabs skyed-pa'i thig-le), referring to the peak occasions
of experiencing the ordinary bliss of emission (‘dzag-bde), in other
words the bliss of orgasm. The fourth-occasion drops are also known as
the deep awareness drops (ye-shes-kyi thig-le).

Note that there is just one creative-energy drop at the navel chakra, but with two
aspects: an aspect of being a body drop and an aspect of being a deep awareness
drop.

 The presentation of two sets of these four creative-energy drops, one set
above and one set below the navel chakra, fits in with the Kalachakra
description of six main channels: the central, right and left channels
above the navel chakra and the central, right and left channels below the
navel chakra.
 The 21,600 energy-winds/breaths pass each day through the channels
of the navel chakra and course up and down the subtle body through
these two sets of main channels.

The essential nature (ngo-bo) of these creative-energy drops is subtle matter

(bem-pa) that is in the shape of a ball, the size of a mustard seed, and which is a
mixture of the white and red source elements, namely white and red
bodhichittas. As subtle matter, they are intangible and completely translucent
like space.

 These four creative-energy drops never move during our lifetime,

although they disappear along with the rest of our gross and subtle
bodies when we attain enlightenment.

 The body drop at the forehead is the basis that gives rise to the 21,600
drops of white bodhichitta that we aim to stack in the central channel of
a devoid form Kalachakra figure that arises at our navel, going from the
bottom to the top.
 The body drop at the navel is the basis that gives rise to the 21,600
drops of red bodhichitta that we also aim to stack in the central
 channel of a devoid form Kalachakra figure that arises at our navel,
going from the top to the bottom.

The Creative Aspects of the Four Creative-Energy Drops and the Mental
Holograms to Which They Give Rise on the Basis Level

Each of the four creative-energy drops has a facet (cha, part) that has the ability
to give rise to a cognitive aspect (rnam-pa) of a nonstatic phenomenon. They give
rise, in turn, to appearances of objects, sounds, non-conceptual states, and bliss.
Let’s call them their “creative facets” and let’s call the appearances that they give
rise to (these cognitive aspects) “mental holograms,” since they are all
translucent and internal, within the body.

On the basis level, the four drops are infected (bsgos-pa) or tainted with the
obscurations of the four drops. This means that they are infected with the
tendencies and constant habits of the emotional and cognitive obscurations, as
well as of the karmic obscurations. These “infections” imbue (sim-pa) them, like
water into soft wood. In such a case, the creative facets of them give rise, in turn,
to four types of appearance:

From the Awake-Occasion or Body Drops

According to Kedub Je, as recorded by his disciple Gyamawa, the awake-occasion
drops give rise to the various appearances of impure objects (ma-dag-pa’i yul-
snang) while we are awake.

 “Impure objects” refer to the appearances of objects as if they were truly

existent.
 According to Gelug Prasangika, the objects that appear in both sense
cognition (which is exclusively non-conceptual) and in both conceptual
and non-conceptual mental cognition (excluding non-conceptual total
absorption on voidness) appear as if they were truly existent.

Kedrub Norzang Gyatso’s Qualification

Kedrub Norzang Gyatso qualifies Kedrub Je’s statement, saying that the two
awake-occasion drops have the ability to give rise to innumerable conceptual
cognitions (rnam-rtog grangs-med) concerning ordinary objects (tha-mal-pa-
rnams) when we awaken from sleep.
  Note that conceptual cognition is exclusively with mental
consciousness and so the mental holograms of ordinary objects that
appear in them would also appear only to mental consciousness.

In conceptual cognition, the appearing object (snang-yul) is a static category

(spyi), in this case an object (or meaning) category (don-spyi), such as “dog.”
The category “dog” has no appearance, since static phenomena have no form.
The object category is mixed with a static conceptual isolate or distinguisher
(ldog-pa, nothing other than a dog), isolating or distinguishing this category from
all others, as if encasing it in plastic. This combination of category and conceptual
isolate is then mixed with a mental representation (snang-ba) of a dog – a subtle
appearance, like a mental hologram, that represents a dog when, for instance, we
think of one, imagine one, or remember one, as well as when, upon seeing a dog,
we fit it conceptually into the object category “dog.” Such representative mental
holograms always appear to be truly existent. It is this type of mental
hologram that the awake-occasion drops give rise to.

[See: The Nature of Appearances: Gelug Explanation, Part 3]

Mental Holograms That Arise during Sensory Cognition While Awake

Kedrub Norzang Gyatso’s qualification concerning what the creative facets of the
awake-occasion drops give rise to does not explicitly include or exclude the
mental holograms that are the representations of external objects that appear in
conjunction with sensory cognition.

 Non-conceptual sensory cognition, such as seeing a dog, occurs as

a valid cognition (tshad-ma) for just a micro-second. It is followed
immediately by a micro-second during which it is a non-determining
cognition (snang-la ma-nges-pa) of the dog.
 Non-determining nonconceptual sensory cognition of the object is
followed by a micro-second of non-determining nonconceptual mental
cognition of the dog.
 This is followed by conceptual mental cognition of the dog, with which
we fit the object we see into the object category of what type of object it
is, namely a “dog.”
 During each of these phases, a mental hologram of the dog appears to
either the sensory or mental consciousness, and in both cases
the mental hologram appears to be truly existent.
Sensory cognition entails its own set of energy-winds, specified in the texts as a
separate set from the set of the winds of karma. They include the five energy-
winds of the five different types of sensory objects (sights, sounds, and so on)
and the five energy-winds of the five different types of sensory cognitive sensors
(the photosensitive cells of the eyes, the sound-sensitive cells of the ear, and so
on). These sensory winds are involved with the appearance of the mental
hologram of the dog during the non-conceptual sensory phases (and perhaps
also during the non-conceptual mental phase) of the above sequence of
cognitions that occur when seeing a dog.

During the conceptual phase of the above sequence, the mental

hologram representing the object category “dog” is mixed with the mental
hologram of the dog that we see. The awake-occasion drops and the winds of
karma are involved with the mental hologram here that represents the object
category “dog.” It is difficult to ascertain, however, whether both, just one or
neither of the two are also involved with the mental hologram of the dog that we
see through the mental hologram representing the object category “dog.” It is
also difficult to ascertain the role, if any, that the sensory winds
might play regarding the mental hologram representing the object
category “dog” in this conceptual cognition that follows in sequence upon seeing
a dog and identifying it as a “dog.”

[See: Objects of Cognition: Gelug Presentation]

For simplicity of argument, let us proceed with our analysis on the basis of
discussing, as the appearances that arise on the basis of the awake-occasion
drops, just the mental holograms representing object categories that appear
during conceptual cognition. Let us also assume, for simplicity sake, that the
sensory winds are not involved with these mental holograms.

From the Dream-Occasion or Speech Drops

Concerning the speech or dream drop, two things are included here:

The Appearance of Confused (Deceptive) Speech

It is unclear what the appearance of confused speech (‘khrul-pa’i ngag) is
referring to. My hypothesis is that it is the mental representation of the sounds of
speech that appear in verbal thinking (conceptual mental cognition) or when
mentally labeling something, for instance a dog that we see with the label “dog.”
In both these cases, the appearing object is an audio category (sgra-spyi) of a
sound (the sound of a word no matter what volume or voice with which it is
spoken), together with a conceptual isolate and a mental representation of the
sound of that word. It is deceptive in that the mental-hologram sounds appear to
be truly existent and to be the voice of a truly existent person speaking inside us.

 Deaf people mentally represent words and concepts either with a

mental picture of the written word or, more often, with a
dynamical mental hologram of a hand sign and facial gesture, frequently
accompanied by a mental hologram of the physical sensation of making
the sign and gesture. It is unclear if these non-audio mental
representations would be included as the appearances of confused
speech.

The Appearance of Impure Objects in Dreams

The objects that appear in dreams appear also only to mental consciousness, and
this is referring to non-conceptual mental cognition of them. Of course, there is
also conceptual cognition in dreams. In either case, the mental holograms in
dreams appear to be truly existent.

 Conceptual cognition of the dream holograms has manifest (mngon-

gyur-ba) grasping for the appearance of true existence to correspond
with the actual way in which the holograms exist.
 Although nonconceptual mental cognition of the dream holograms lacks
this manifest grasping, it is accompanied by an underlying conceptual
cognition that does grasp for true existence, but only subliminally (bag-
la nyal).

[See: Relationships with Objects. See also: Dormant Grasping for True
Existence: Gelug Madhyamaka]

From the Deep-Sleep Occasion or Mind Drops

Here the appearance is that which arises to non-conceptual mental
consciousness in deep sleep when, as Kedrub Je describes, there is no
appearance-making (mi-gsal-ba) of mental holograms of sense objects, either
non-conceptually or conceptually. At this occasion, there is just the appearance of
the mental hologram of a darkness (mun-pa); and, as Kedrub Norzang Gyatso
describes, the mental cognition of it is without mindfulness (dran-med).

Mindfulness (dran-pa, Skt. smrti) is the mental factor that holds on to a cognized
object and prevents the loss of the mental hold on it, somewhat like a “mental
glue.” It prevents the mental activity from forgetting the object and allows for
recalling or remembering it later.

It is difficult to know what “without mindfulness” refers to in this context. What

is it that the mental glue of mindfulness is not holding on to, but has loosened
and let go its mental hold on? In the practice of the nine mixings (bsre-ba dgu) in
anuttaratantra, there is the mixing of deep sleep with Dharmakaya and clear-
light mind. Perhaps this gives us a clue.

During the dissolution process of the grosser levels of mind into clear light
subtlest level, as explained in the Guhyasamaja system, an extremely subtle level
of conceptual cognition called the “threshold true appearance-making conceptual
mind” (nyer-thob, black near-attainement) occurs just prior to the clear light
subtlest level. With threshold conceptual cognition, a black darkness appears,
similar to what appears in deep dreamless sleep. Moreover,
the darkness appears to be truly existent and the threshold mind grasps at it to
correspond to the actual way in which it exists.

Threshold subtlest conceptual cognition has two phases, one phase

with mindfulness and one without. Threshold cognition with mindfulness during
sleep is still included in dream consciousness. Therefore, if we remember an
appearance of darkness when we awake, it was from dreaming
about darkness. Threshold cognition without mindfulness during sleep is
included in what is known as the “clear light of sleep.” In this context, “with or
without mindfulness” refers to the presence or absence of a mental hold on the
appearance of a truly existent darkness. Without the mental hold on
the darkness, we cannot remember the appearance of the darkness later when
we awaken.

 Tsongkhapa explains that “threshold subtlest conceptual cognition

without mindfulness” does not lack mindfulness altogether. Because it
can still be accompanied by the mindfulness utilized with concentration,
Guhyasamaja complete stage practice entails meditation on voidness
with this extremely subtle level of mind.

Even though the mind in deep dreamless sleep has no mindfulness of the mental
hologram of darkness that appears, that hologram of darkness still appears to it
to be truly existent. But, since deep sleep awareness is non-conceptual, this
awareness itself does not manifestly grasp at the appearance of a truly existent
darkness to correspond to how it actually exists. Rather, an underlying subtle
conceptual cognition subliminally grasps for its true existence, most
likely threshold subtlest conceptual cognition.

From the Fourth-Occasion Drops or Deep Awareness Drops

What arises from the fourth-occasion drops on the basis level is the bliss of
emission, namely the bliss experienced the exact moment before the explosive
release of energy-wind with orgasm in either a man or a woman.

The first question is: is this bliss something experienced with both tactile
and mental consciousness, or could it be referring to something that is
experienced only with mental consciousness, maybe accompanied by or maybe
preceded by tactile consciousness? To answer this question, we need to analyze
as follows.

 The bliss of emission is accompanied by a drawing in of the energy-

wind, although that is followed by an explosive release of the energy-
wind, as with sneezing.
 Yawning, falling asleep, fainting and dying also have a drawing in of
the energy-wind as occurs with having an orgasm and sneezing. In all
these case, with the drawing in of the energy-wind, the mind becomes
increasingly more subtle. In the end, only subtle conceptual mental
cognition occurs as the mind approaches the non-conceptual clear light
level. This suggests that orgasmic bliss is experienced by a subtle
conceptual mental cognition.
 The creative facet of the navel drop gives rise both to (1) the mental
holograms that appear to mental consciousness in conceptual mental
cognition while awake, as well as to (2) the bliss of orgasmic emission.
This also suggests that the bliss of orgasmic emission is referring only to
conceptual mental cognition, albeit a very subtle type.

If this fourth occasion is one of subtle conceptual mental cognition, the next
question is: does this bliss of orgasm refer (1) only to the mental factor of a
feeling (tshor-ba) of bliss (a way of being aware of something) while awake, or
does it refer to (2) the subtle form (mental hologram) of a blissful physical
sensation (reg-bya) that appears to and is cognized only by subtle
conceptual mental consciousness when awake? Or (3) does the bliss of orgasm
refer to a mental hologram of something else? Again, let us analyze:
  According to the Kalachakra presentation, the human body has six
source elements (khams-drug): earth, water, fire, wind, space, and deep
awareness (ye-shes).
 The source elements of earth, water, fire and wind each have a quality of
physical sensation, meaning that each has a physical sensation
associated with it that can be cognized with either sensory or mental
consciousness.
 Therefore, any mental hologram of a physical sensation would be one
that could arise through an awake-occasion drop.
 If the bliss of orgasm here is referring to a mental hologram, it is
probably a mental hologram of the sixth type of elemental source, deep
awareness. This is suggested by the fact that the drop at the navel is
called either the drop of the fourth occasion (referring to orgasmic bliss)
or the deep awareness drop.
 Although the drop at the navel also has an aspect of being an awake-
occasion drop, there would be no special reason for the assertion of a
fourth occasion if the mental hologram that arises in it were no different
from the type of mental hologram that arises merely on the basis of the
awake-occasion drop.

There is also the issue of the bliss of orgasmic emission experienced in dreams.
Further analysis is needed to determine how that affects the above analysis.

What the Four Creative-Energy Drops Give Rise to on the Pathway and
Resultant Levels

The above discussion concerned the basis-level presentation of the four creative-
energy drops.

On the pathway level, referring to certain steps of the complete stage (rdzogs-
rim) of Kalachakra practice, if some of these subtle winds of karma stop going
through and imbuing the four creative-energy drops, but are made instead to
enter, abide and dissolve (zhugs-gnas-thim) in the central channel, then the
creative facets of the drops are involved with the arising of:

 devoid forms (stong-gzugs),

 indestructible sound (gzhom-med-kyi sgra),
 non-conceptual deep awareness,
 unchanging blissful awareness.
On the resultant level, if all these winds of karma are stopped completely,
through their total dissolution at the heart chakra in the central channel, then the
creative facets of the four drops are involved with the arising of the four
Corpuses of a Buddha (four Buddha Bodies) and disappear in the process:

 Corpus of Emanations (sprul-sku, Skt. nirmanakaya),

 Corpus of Full Use (longs-spyod rdzogs-pa’i sku, Skt. sambhogakaya),
referring to both a Buddha’s enlightening speech and a Buddha’s subtle
appearances to highly realized (arya) bodhisattvas,
 Corpus of Deep Awareness Encompassing Everything (ye-shes chos-sku,
Skt. jnanadharmakaya),
 Corpus of Great Bliss (bde-ba chen-po’i sku, Skt. mahasukhakaya)
or Corpus of Essential Nature (ngo-bo-nyid sku, Skt. svabhavakaya),
referring to the blissful awareness nature of a Corpus of Deep
Awareness Encompassing Everything.

Let’s focus our further analysis on the basis level.

Premises for the Further Analysis of the Basis Level

Let’s suppose that the Kalachakra presentation of the creative-energy drops of

the four occasions is:

 dealing with the mental holograms that arise exclusively with either
conceptual or non-conceptual mental cognition based on these four
drops, and
 which appear to be truly existent and
 are accompanied, either manifestly or subliminally, by grasping for this
manner of their appearance to correspond to their actual manner of
existence.

If that is the case, then what role do the creative-energy drops and the karmic
winds play in the arising of these mental holograms and the grasping for true
existence in relation to them? This is an important question to ask since the
appearance-making of these mental holograms as seemingly truly existent and
our grasping for them actually to correspond to the way things exist bring on
disturbing emotions and the compulsiveness of karma and perpetuate our
suffering. Think, for example, of the anger we develop when we remember the
harsh words someone has spoken to us, or the barrage of words in our heads
when we worry about something.
Any adequate answer to this question needs to be framed in terms of the
complex Buddhist presentation of causality. Understanding the causal nexus
responsible for the arising of the various components of our cognitions of these
mental holograms leads us to understand the voidness of
causality. Understanding the voidness of their causality enables us to deconstruct
the appearance of true existence of these mental holograms and rid ourselves of
our grasping for their appearance to correspond with how these mental
holograms actually exist. When we attain a true stopping of this grasping, we rid
ourselves forever of disturbing emotions and attitudes. Most relevantly, we rid
ourselves of the disturbing emotions and attitudes that activate the karmic
aftermath that bring about the throwing karma for our further
samsaric rebirth with all its attendant suffering. Thus, through understanding the
voidness of causality, we can attain a true stopping of the sufferings that derive
from our unawareness of how these sufferings arise and exist.

The following are my tentative, preliminary conclusions concerning this causal

nexus, based on various texts and teachings and on logic. They leave open many
questions and need further analysis.

[See: Causes, Conditions and Results]

The Role of the Creative-Energy Drops

On the basis-level, the four creative-energy drops give rise to these four types of
appearances in two senses.

The Dominating Condition

The creative drops themselves are the dominating condition (bdag-rkyen) that
determines the essential nature (ngo-bo) of the occasion as being an occasion in
which the consciousness of these appearances is in the awake state, dream state,
deep sleep state, or blissful state. This is like the cognitive sensors (dbang-po)
being the dominating condition that determines the essential nature of the
consciousness being visual, audio, and so on.

The Natal Source

The creative facet of the drops that give rise to something is the natal
source (rdzas) for the appearances (mental holograms) that arise during the four
occasions, like an oven is the natal source of bread or a potter’s wheel is the natal
source of a clay pot.
 The four drops are not the natal source of the mental consciousness and
accompanying mental factors that cognize these appearances of mental
holograms during these occasions.
 Karmic tendencies (sa-bon, karmic seeds) labeled on the conventional
“me” that is labeled on the winds of karma are the natal source of
the mental consciousness and accompanying mental factors.
 Kalachakra is not a Chittamatra system, according to which, in
a moment of cognition, both the mental hologram and the consciousness
of it, with its accompanying mental factors, all come from the same natal
source – the same karmic tendency or seed.