Nirakara and Shentong Buddhism, Tara, Sadhanas, Sanskrit culture (2023)

Dakini Jala and STTS, Sattvavajri

One of the unconventional things I have done on my own here is to use Dakini Jala as short for:

Sarvabuddhasamayogadakinijala

because, in most of the references, it is called Samayoga, or, "the Samvara". But it is Dakini Jala in the Chakrasamvara mantra and other references such as colophons explaining subtle yoga. So, if we understand alterations to its title, then, we see it lies with a certain class of literature and the lineages that emphasize Yoga Tantra or Generation Stage:

Along with Bu-ston, Anandagarbha was a major exponent of Yoga Tantra, especially on STTS, Sarvabuddhasamayoga, Mayajala, Sarvadurgatiparishodhana, Guhyasamaja and Paramadya. There is furthermore one sadhana, the Vajrajvalodaya-sadhanopayika, still available in Sanskrit, which was not translated into Tibetan.

King Dharmapala had Jnanapada and Haribhadra for preceptors, and started Vikramasila University. He made thirty-five Prajnaparamita centers and numerous tantric ones; Jnanapada mainly spread the Guhyasamaja, Mayajala, Sarvabuddha Samayoga, Candra Guhya Tilaka, and Manjushri Krodha. He used introductory Kriya tantras in a limited way. Some monks from Ceylon did make trouble by attacking tantra as a money-making scheme. Kriya tantra is mainly intended for the Brahmin class, outer tantras are for the upper classes, but Anuttara or Yoganiruttara Tantra is for the working class. So there is an inverse relationship of simplicity or rote to the social classes expected to employ that style most, with the profound meaning intended for the lower class generally. The Vajravali system of Abhaya stems from the system of Jnanapada. This is distinguished by Guhyasamaja Manjuvajra with the large Cunda.

According to Wayne Verrill, Chakrasamvara Root Tantra (Laghusamvara) separates Sarva Buddha Samayoga as not being "limited", in that Tattvasamgraha, Guhyagarbha, Paramadya, and Vajrabhairava mostly use mantra repetition and fire offerings, i. e., external ritual actions, which is truncated and performed in Chakrasamvara by meditation alone. The Samayoga is not limited that way, and may also be taken as Mother tantra. We do not know all of its individual retinues, but, they are all Gauri class or Asta Vijnana of that Family, Generation Stage. Samayoga is almost exactly like Namasangiti, a Yoga class writing that nevertheless is capable of a Highest Yoga commentary.

That is why we mainly want to get the inner meaning from Paramadya and Tattvasamgraha or STTS and then instead of directing ourselves to years of their repetitive outer actions, upgrade through the levels of tantra and go into Yoga. And from there if we look into Dakini Jala, we can then find where it lies in a compendium of Sarma Completion Stage tantric texts. Chakrasamvara is a product of it, and Vajramrita arose from its practice. Moreover, it has a tremendous occult clue with Ghasmari who is among the most powerful devis, in such a way as we will unpack her from STTS and she can enter the higher stages of the hypostasis out of Varuni. First we are trying to use preliminary practices to conjure Amrita or Nectar which is Varuni.

One of the most powerful tantras that we at most are merely understudying is Vajra Panjara. Further, this system has outer practices based on White Pratisara, White Prajnaparamita, and Vajra Tara, which we may use. In its synopsis of interconnected practices, Panjara uses the term "Vajradaka" for Father Tantra (Mahayoga), and "Yogini" for Mother Tantra. It says:

Vajradaka tantras bring benefit to other beings, i. e., emphasize method, and has four root tantras:

1. Delightful Dakini or Dakini Ecstasy is Sarva Buddha Samayoga

2. Ocean of Ecstasy is Dakarnava Tantra

3. Space or Equal to Space is Khasama Tantra

4. Golden Rain is Chaturpitha Tantra

And four explanatory tantras:

5. Great Pleasure or Secret Moon is Candra Guhya Tilaka Tantra

6. Ghasmari or Power of Food is Samputa Tantra (Seven Secrets)

7. Extreme Amusement or Secret Enjoyment

8. Secret Charm or Great Ecstatic Charm

Yogini Tantras:

1. Hevajra

2. Secret Treasury

3. Source of Vajra Nectar -- Vajramrita Tantra (explanatory for Secret Treasury)

4. Union of Chakras -- Chakrasamvara Tantra

5. Canopy -- Vajra Panjara Tantra (explanatory for Hevajra)

6. Source or Heruka Manifestation -- Heruka Bhudaya Tantra (explanatory for Chakrasamvara)

So we are headed in the right direction with Dakini Jala and Equal to the End of the Sky or Khasama. They also let us know that Ghasmari refers to Samputa, which is not obvious. It is the main Vajrasattva explanation for Completion Stage, shown by its early position in Nispanna Yogavali. In the Yogini tantras, we can work towards a halfway decent understanding of Vajramrita, and the sixth is synonymous to Samvarodaya, which is where Vajrasattva and Vairocani are going.

We are left knowing that Sarva Buddha Samayoga Dakini Jala Samvara is expanded from Paramadya, meaning its main retinue is.

This is saying something like to have a Six Family practice, it has to have its Sixth member, Vajrasattva, who is not really a primordial sense or sin like the first five. This seems closely paralleled on the goddess side with a similar type of summoning and entry of Dharmadhatu Ishvari; or, we should say in the retinues, first there is Dhamadhatu Vajra or Mental Object, who may take on specific names such as Vajrasattvatmika, Nairatma, etc.

If we look at a slightly different Nyingma classification of tantra, Sarvabuddhasamāyoga ḍākinī jāla śaṃvara is the full name of Body practice in Mahayoga. Longchenpa and Mipham drew from root Samvara for their classification of practices of the eighteen Mahayoga tantras normally done in Nyingma:

(1) Enlightened body: Union with Buddha (Skt. buddhasamāyoga, i. e. Dakini Jala)
(2) Enlightened speech: Secret Vital Essence of the Moon (Skt. śrī candra guhya tilaka nāma mahā tantra rāja, i. e. Vajrapani)
(3) Enlightened mind: Gathering of Secrets (Skt. guhyasamāja)
(4) Enlightened qualities: Glorious Supreme Beginning (Skt. śrī paramādya)
(5) Enlightened activity: Garland of Activity (Skt. karmamāla)

As for the correspondence between this system and Sarma:

mahayoga is known as the foundation of all three inner tantras, focusing mainly on the development stage...The great Mipham writes, “One must learn the tantric trainings by relying on mahayoga as it teaches the ground, path, and result of all tantric cycles.”

The lower tantras just don't contain those teachings, and the higher ones or Path and Result will not work without the Grounds.

The second STTS study compares Yoga Tantra to Mahayoga.

Dakini Jala is a bit like Tara; if we look at some of the original names, they are more informative. Its corresponding names of the Dhyani Buddhas are:

Akshobhya: Heruka (i. e. a class of successful yoga)

Amitabha: Padmanarttesvara (Lord of the Dance and in Sadhanamala with Padma Tara, i. e. tantric Avalokiteshvara or Padmajala)

Ratnasambhava: Vajrasurya (Secret Sun as in Sarvadurgati Parishodhana and with Vajra Tara)

Amoghasiddhi: Paramasva (usually mistaken for Hayagriva but also has the Four Faces of Brahma)

In this, each Buddha has his own court, most of which consist of Seventeen goddesses "unique to him", and then a set of Gatekeepers that is common to all and not really counted. There are two main ways of arranging the mandalas. The second, or Vajrasattva-centered mandala scheme in Dakini Jala has Vairocana East, Heruka South, Padmanartesvara West, and Vajrasurya North. Paramasva Family has four mandalas in the corners; in Chaturangarthaloka, Humkarakirti describes these as Four Activities, although an example has not been found in Tibet.

On a flat painting, something is shown "above" the five-fold Pancha Jina just by jamming it in. Here, you can see the upper right figure is Blue, similar to the central one, and these are usually showing a hypostasis of Akshobhya and Vajrasattva, one above the other in a 1400s Sakya:

We would guess that the first or Heruka-centered format in Dakini Jala is supposed to designate an "above" mandala like in Six Chakravartins, but we are not told. We see two main methods of deploying the Families like the Zhitro Peaceful and Wrathful Hundred, and what is missing seems to be the inner nucleus or the Dhyani's own Pancha Jina, which is found in Hevajra, Completion Stage seems to add that. And so these Gauris of Dakini Jala are supposed to mark a major mental and physiological barrier, or change of state, like ice turning to water, it takes time and energy. Primarily, it is showing each Dhyani with Peaceful and Wrathful Bodhisattva Offering Goddesses.

At the least, it guides us to Asta Vijnana and Bodhisattva Inner Offerings, which can be done peacefully in a Mt. Meru style, or wrathfully at the cemeteries. Offerings may be previously known by rote, if done only as Kriya or an outer activity, you would be familiar with flowers and incense and so forth, but the point Chakrasamvara is making is that most of these outer rites are transferred internally into meditation. Not everyone has an abundant Flower Offering to make all the time. But everyone has a Sense of Touch which can be deified into a piece of mental silk which is offered in a visualization.

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And so Dakini Jala appears to apply Gauris and Offering Goddesses as retinues, or, roughly put, a Paramadya format plus Gauris.

It is trying to "unlimit" STTS from external to internal practice. And so in STTS retinues, the original grouping in the ring appears to be:

the four Paramitas, i.e. Sattvavajri, Ratnavajri,
Dharmavajri and Karmavajri, the four Internal Offerings (Pujas), i.e. Vajralasya,
Vajramala, Vajragita and Vajranrtya

According to Sakyamitra, the Symbol-consorts refer to the four Paramitas, i.e. Sattvavajri symbolising ‘perfection of knowledge (jnana)’, Ratnavajri ‘perfection of generosity {dana)', Dharmavajri symbolising ‘perfection of wisdom (prajna)', and Karmavajri symbolising ‘perfection of exertion (virya).

Lasya, et al, are used as inner offerings, distinguished from the outer offerings of incense and the rest. It is such an Inner Offering that marks the break from rote Kriya--Charya into Yoga having symbols translated into experienced states of consciousness. In general usage, it is almost "any" kind of rite or honor, but in Buddhism, Puja specifically means such an Inner Offering which, with training, becomes the Five Nectar or Panchamrita Inner Offering of the tantras.

The STTS idea is that they are Bodhisattvas, Vajris being the Mudras:

Then, in order to seal the knowledge of each (Tathagata) family
with a mudra, the four Mudra-Masters (i.e. Sattvavajri,
Ratnavajri, Dharmavajri and Karmavajri) should transform each of
the four mudras abiding in each quarter.

The four Secret Offerings, namely, Vajralasya, (Vajramala, Vajragita and
Vajranrtya) are Pleasure in the Thought of Enlightenment, Garland
of all the Tathagatas, Melody of all the Tathagatas and Drama of
all the Tathagatas. Since these become the highest, they are placed
as the form having the nature of the Great Goddess of the family.

The four (External Offerings), namely, Vajradhupa, (Vajrapuspa,
Vajraloka and Vajragandha) are Very Purifying, the Flower of the
Qualities of Enlightenment, the Lamp of Knowledge and the Scent
of Moral Conduct. The four Guardians (i.e. Vajrankusa,
Vajrapasa, Vajrasphota and Vajravesa) are Heart, Affection
toward Living Beings, Exertion of Teaching and Perfection of
Wisdom.”

It is trying to build Vajravesa, the "yoga with Vajrasattva" or "union with a deity such as Sattvavajri".

They have roles similar to Paramadya goddesses or at least Lasya appears to.

The Vajris are Mudras, and Lasya appears here leading a ring of Inner Offerings which "become the highest", also called Pujas or Secret Dance Offerings. This ring is normal in Yoga Tantra, since Lasya also uses a Murti or Form in Sarvadurgati Parishodana:

lāsyādidevyaś
catasraḥ kulavarṇakadhāriṇyaḥ||

sitaṃ pītaṃ
raktaṃ viśvavarṇakam||

It is a description of her ring; NSP says there are corner deities in the order, Lasya, Mala, Gita, Nrtya, the next set after the inner ring of Usnisas, the last being multi-colored.

So we found a Dharani where Lasya is Vajra Possession or Avesa.

Almost inversely, Lasya eventually becomes the consort of Seven Syllable deity.

In between her arising in the basic mandalas and that point, Music, Dance, and Offerings are the main kinds of mandala changes along with the Gauris.

In Sarvadurgati, these seem to perform the rite for Vajra Musti or Fist which appears to represent Vajrosnisa and so i. e., the whole standard practice in many schools.

From the early tradition of STTS:

it would seem certain that Buddhaguhya lived in the late eighth century CE,
and that the complete STTS was composed before that time since Buddhaguhya
wrote a commentary on it. However, Buddhaguhya's commentary is relatively brief
and deals mainly with doctrines of the five abhisambodhis and the thirty-seven
deities

Ok, that is mainly what we are working up a parallel knowledge of. Concerning its origin:

Sakyamitra is said to have also learned the doctrines of the STTS at Konkana and
Sahya in Southern India

Concerning the practical matter of Buddhist Enlightenment:

According to the Buddhist Scriptures,
Sakyamuni used the method of controlled breathing as used in the method of the
imperturbable concentration (asphanaka-samadhi) However, despite controlled
breathing and fasting, he could not attain enlightenment, so he used a new method
which had not been previously used by any ascetic. Thus, the author of the STTS
is suggesting that the five abhisambodhis represent a new method of spiritual
exercise which was used and performed by Sakyamuni for achieving
enlightenment.

The method of the five abhisambodhis of the STTS is a major contribution to
Tantric Buddhism. The five abhisambodhis are the most effective expedient
established in Yoga-Tantra Buddhism to attain perfect enlightenment, and the five
stages constitute the direct ways of obtaining the five Wisdoms as the virtues of
Vairocana. Therefore, paragraphs (k), (1), (m), (n) and (o) correspond to the above
paragraphs (a), (b), (c), (d) and (e) respectively. Donjaku states that the mantras of
the five abhisambodhis indicate the samadhis of the five Buddhas. Mkhas-grubtje states that the first abhisambodhi, which is paragraph (lc), is called RevelationEnlightenment resulting from Discrimination (pratyaveksana), the second
abhisambodhi, which is paragraph (1), is called Revelation-Enlightenment resulting
from the resolve for the highest enlightenment (paramabodhicittotpada), the third
abhisambodhi, which is paragraph (m), is called Revelation-Enlightenment
resulting from the firm thunderbolt (drdha-vajra), the fourth abhisambodhi, which
is paragraph (n), is called Revelation-Enlightenment resulting from thunderbolt
composition (Vajratmaka) and the fifth abhisambodhi, which is paragraph (o), is
called Revelation-Enlightenment resulting from equality with all the Tathagatas
(sarvatathagata-samata)." Ennin asserts that the first four stages out of the five
abhisambodhis constitute ‘the position of cause (i.e., progressive stages to
Buddhahood) and the final fifth stage constitutes ‘the position of fruition (i.e.,
Buddhahood). Anandagarbha regards the above quotations concerning the five
abhisambodhis as the first samadhi called the initial yoga. Concerning the last
section of the above quotations, both Ennin and Donjaku assert that the knowledge
of the sameness of all the Tathagatas indicates Mirror-like-Wisdom, the secret
pledge of the knowledge-mudra of the vajra-sameness of all the Tathagatas
indicates Equality-Wisdom, the knowledge of the sameness of the Dharma of all
the Tathagatas indicates Discriminating-Wisdom, and the naturally luminous
knowledge of the complete sameness of all the Tathagatas indicates ActiveWisdom.

The levels of operation in STTS only begin with Vajradhatu:

1. Vajra-dhatu (Vajra-sphere)
2. Tri-loka-vijaya (Conquest of the Three Worlds)
3. Sakala-jagad-vinaya (Conversion of the Entire World)
4. Sarva-artha-siddhi (Universal Success).

Chapter Six Trailokyavijaya is Maheshvara subjugation. This makes a "total package" since Enlightenment on its own is also in Vairocana Abhisambodhi Tantra.

All the mudras and all the essential factors of the Dharma are
completely included in the four Knowledge-mudras. Maha-jnanamudra refers to the attainment of the sva-deva-yoga by means of the five abhisambodhis. Samaya-jnana-mudra refers to the
attainment of the mudra generated from the vajra-bandha (vajrabond) by means of joining both hands. Dharma-jnana-mudra
refers to the seed-syllable (bija) of the sva-deva, the samadhi of
the Dharmakaya and the meaning of the letters of all the sutras.
Karma-jnana-mudra refers to the making of vajra-musti (vajrafist) with both hands as if firmly holding a weapon and pennant,
and to the holding of the body in a dignified posture

The STTS mandala series begins with a synonym of Vajradhatu (Maha Mandala):

maha-mandala, samayamandala (alias dharani-mandala), dharma-mandala and karma-mandala. The
other two mandalas are catur-mudra-mandala and eka-mudra-mandala.

One of the earliest known existing mandalas appears to be based in natural order or Rta like Jupiter, being called:

Meditation on the Five Families of the Rta-samgraha

followed by:

Krodha-guhyamudra-mandala or Triloka-vaijaya-samaya-mandala

In another iteration:

However, according to Amoghavajra, part one comprises six mandalas, i.e. Vajradhatu Mahamandala,
Dharammandala, Suksma Vajramandala, Sarvatathagatavistarapuja Karmamandala, Caturmudramandala and Ekamudramandala

The first mandala is called the maha-mandala of the Vajradhatu. Amoghavajra
provides the following outline of this chapter:-

“(This section of the tantra) describes the Enjoyment-body
(sambhoga-kaya) of the Buddha Vairocana, who has attained
complete enlightenment (samyak-sambodhi) by means of the five
consecutive stages of perfect enlightenment (pancaabhisambodhi). Having become a Buddha, he generated the
thirty-seven knowledges through the vajra-samadhi.

The attenuation of the circumstances is such that:

Akanistha heaven as (the state of) the fourth dhyana

As appears to be his main epithet in several tantras:

Vajrasattva is ‘Great Thought of Enlightenment {mahabodhicitta}

some of his cohorts are:

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Vajraratna is ‘Great Consecration {mahabhiseka), Vajratejas is ‘Fathom Circle of
Splendour (vyamaprabhamandala)\ Vajraketu is ‘Goal of Great Beings
(mahasattvartha) and Vajrahasa is ‘Great Rapture (mahaharsa) ’. These are
‘Beings of the Great Consecration of all the Tathagatas (sarvatathagatamahabhisekasattvas)

Lotus Family's Dharma Speech principle is a bit esoteric but present:

Vajradharma is ‘Knowledge of Vajra-Essence (vajradharmatajnana)

It uses the goddess rings:

(5) Four Paramita Bodhisattvas:-
Sattvavajri is ‘Knowledge Pledge of all the Tathagatas (sarvatathagatajnanasamaya), Ratnavajri is ‘Great Consecration {mahabhiseka} Dharmavajri is ‘Vajra Dharmahood (vajradharmata) and Karmavajri is ‘All Worship
(sarvapuja). These are ‘Paramitas of all the Tathagatas {sarvatathagataparamita}.

(6) Eight Goddesses of Offering:-
Vajralasya is ‘Pledge of the Highest Pleasure and Satisfaction of all the Tathagatas
{sarvatathagatanuttarasukhasaumanasyasamaya)’, Vajramala is ‘Garland of all
the Tathagatas (sarvatathagatamala)’, Vajragita is ‘Melody of all the Tathagatas
(sarvatathagatagatha) and Vajranrtya is ‘Highest Performance of Worship of
all the Tathagatas {sarvatathagatanuttarapujakarmakari). These are ‘Secret
Offerings of all the Tathagatas (sarvatathdgataguhyapujas) ’.
Vajradhupa is ‘Entrance of Knowledge of all the Tathagatas (sarvatathagatajnanavesa), Vajrapuspa is ‘Accumulation of Qualities of Great Enlightenment (mahabodhyangasamcaya), Vajraloka is 'Dharma Lamp of all the Tathagatas
{sarvatathagatadharmaloka} and Vajragandha is ‘Scent of Moral Conduct,
Concentration, Wisdom, Emancipation and Vision of the Knowledge of
Emancipation {[stta]samadhiprajnavimuktivimulctijnanadarsanagandha). These are
‘Female Servants of all the Tathagatas {sarvatathagatajna[kdryas]) ’.

(7) Four Guardians of the Mandala Gates
Vajrankusa, VajrapaSa, Vajrasphota and Vajravesa are ‘Attracting, Entering,
Binding and Subjugating all the Tathagatas (sarvatathagatasamakarsana,
pravesa, bandha, vasikarana) respectively. These are ‘Beings who Execute the
Orders of all the Tathagatas {sarvatathagatajnakaras).

The Lord Vairocana is endowed with the nature of the
Dharmadhatu and becomes the supreme teacher of the lords of the
mandala. He induces Samantabhadra and the five Tathagatas such
as Aksobhya, consecrates (them) by means of the mudra, the
activity of generating sattvas, the samadhi and the power of
empowerment, and makes (them) join in the activities.

This is about half the roster of beings that flow from Vajrasattva in the first mandala:

The first Sattva, that is, the Lord Vajrasattva, is the essence of the
thought of enlightenment. Having generated the thought of
enlightenment, one should assemble living beings. Therefore, the
second Sattva is the essence of the four things of the assemblage
and becomes the means of assembling living beings. Having
generated the thought of enlightenment and then assembled living
beings, one should gratify those living beings. Therefore, the third
Sattva becomes the means of gratifying living beings and is the
essence of the passion which makes living beings mature and
liberated. One arouses passion in living beings, and after that, one
should delight one's spiritual friends in order to make one's mind
completely mature which is the Bodhisattva-[6/zwmz]. Therefore, the
fourth Sattva is the essence of making living beings rejoice. These
four (Sattvas) are the pledges of those who enter the method of the
mantra-p[mcticQ] concealed by this Mahayana (= the STTS),
Therefore, they are called the Pledge-sattvas. There is no other
way of becoming a bodhisattva other than by adhering to them.
He who says that one should rely on spiritual friends in order to
make one's mind completely mature, after having delighted (one's
spiritual friends), receives the consecration from those spiritual
friends. Therefore, the fifth Consecration-Sattva is the essence of
the wish-granting-gem (cintamani). Having attained the
consecration, one will hear and seize the equality of the disposition
of mind. Therefore, the sixth Sattva becomes the place of the
splendid wisdom of hearing and thinking, and becomes the place
of the mandala of brightness. After hearing, one should
accomplish the perfections (paramitas) such as giving. On
account of that, the seventh Sattva is the essence of the perfection
of giving (dana) because one accurately performs in accordance
with what is heard. After performing, one will generate
gratification and one rejoices hilly in the dharmas, because of the
pure vision which is acquired as the result of performing in
accordance with the dharma that is heard. Therefore, the eighth
Sattva is the essence of gratifying and rejoicing. Since these four
(Sattvas) are illustrated by means of the consecration, they are
known as the Sattvas of the consecration.

Sequentially, this is followed by the section, "Then, in order to seal the knowledge of each (Tathagata) family
with a mudra, the four Mudra-Masters..." quoted near the beginning.

Anandagarbha regards the samadhi of attracting the thirty-two
deities as the second samadhi called the supreme mandala-king.

That sounds like Vajradhatu practice generally, You establish the mandala, and then you have to invite the deities to populate it.

The relationship
between Vairocana and Vajrasattva can be understood as the fundamental substance
to the phenomenal function. Kukai asserts that in order to realise perfect
enlightenment, all living beings need to start with Vajrasattva's empowerment, so
Vajrasattva is called ‘the Thought of Enlightenment of all the Tathagatas' and all the
thirty-seven deities are generated from this particular Bodhisattva. Donjaku also
maintains that Vajrasattva is the cause of Vairocana, and hence Vajrasattva is called
the Thought of Enlightenment of all the Tathagatas for this reason as well. Part
one of the Sanskrit STTS emphasises Vajrasattva who is the starting point of
enlightenment because this part focuses on enlightenment and propounds the tantric
methods such as the five abhisambodhis.

Just as for Dakini Jala, the detailed descriptions paraphrased below of the thirty-seven deities
positioned in the Vajradhatu Mahdmandala are taken from Anandagarbha's
commentary:

(6) Sattvavajri: She holds a red five-pronged vajra, and sits on a lotus and moon
seat.
(7) Ratnavajri: She holds a five-pronged vajra attached with the top of the wishgranting-gem, and sits on a lotus and moon seat.
(8) Dharmavajri: She holds a five-pronged vajra at the entrance to the repository of
a whitish-red sixteen-petalled lotus with eight petals turn downwards and eight
petals turn upwards. She sits on a lotus and moon seat.
(9) Karmavajri: She holds a crossed-vayra made of five colours and twelve prongs,
i.e. its centre is white, its fore-part is blue, its right part is yellow, its back part is red
and its left part is like emerald. She sits on a lotus and moon seat.

(26) Vajralasya: Her body is white. She holds two five-pronged vajras with the
vajra-fists. Having proudly displayed them with the vcy'm-contempt, she points
both vajras slightly towards the left.
(27) Vajramala: Her body is yellow. She consecrates the Tathagatas with a garland
of gems.
(28) Vajragita: Her body is pale red. She plucks a vind.
(29) Vajranrtya: Her body is of the same colour as Vajrakarma's body. She holds a
three-pronged vajra while making it dance with both her hands.

For Vajrakarma:

His face is white. His waist and both his hands are light-blue.
From below his face to his waist, he is pale red. His thighs are light yellow, and
from his calves to his feet, he is white.

(30) Vajradhupa: Her body is white. She satisfies the Tathagatas with the vajraincense-vessel.
(31) Vajrapuspa: Her body is yellow. She holds a [vq/Wz]-flower-vessel in her left
hand, and she scatters particles of flowers with her right hand.
(32) Vajraloka: Her body is pale red. She holds the wick of a lamp and worships
the Tathagatas delighted by the lamp's brightness.
(33) Vajragandha: Her body is variegated just like the bodies of Vajranrtya and
Vajrakarma. She holds the dharma-shell of scent in her left hand, and worships the
Tathagatas with a scent-cloud held in her right hand

This mandala also contains the external [kh/Va]-families, i.e., the twenty Hindu
deities drawn in the external mandala, which appear not in the Vajradhatu
Mahdmandala but in the Trilokavijaya Mahdmandala of the Sanskrit STTS (ch. 6).

Another section seems to describe this:

There are also five groups of deities on the outside (of the
mandala). Each group consists of four gods and their consorts.
Thus, all together there are twenty gods and their consorts. The
five groups of deities consist of the four gods (and their consorts)
living in the upper-spheres, the four gods (and their consorts)
living in space (akasa-cara), the four gods (and their consorts)
wandering in space (antarlksa-cara), the four gods (and their
consorts) living on the earth, and the four gods (and their
consorts) living beneath the earth.

It begins to mix Four Mudras and Four Activities:

As with the mudras of the chief Samayas, so with
the mudras of Sattvavajri, (Ratnavajri, Dharmavajri and
Karmavajri), he should attain the status of Mahasattva,
pronouncing; 'JAH HUM VAM HOH

This section deals with the preliminary activities for entering the family of all the
Tathagatas, which indicates the family of the five Tathagatas. The mudra of
Sattvavajri is introduced at this stage on the principle that all the Tathagatas by
nature are generated from Sattvavajri and the other three Paramita Bodhisattvas. In
connection with the yoga, David Snellgrove interprets the first mantra, ‘SAMAYAS
TVAM" as ‘You are now the union of your own human body and the
supramundane element of Buddhahood.’ The second mantra, ‘SAMAYA H U M
is interpreted as the means for taking possession of the (five) Wisdom of all the
Tathagatas.

‘This pledge~vajra is recalled as Vajrasattva. May the highest
vajra-knowledge enter you this very day.’

‘VAJRAVESA AH:
Then, having closed his fist in anger, (the vajra-master) should
burst open the mudra of Sattvavajri (of his pupil), and then
enunciate at will the Mahayanabhisamaya (intuitive
comprehension of the Mahayana) with the vajra-sound.

The reason for guiding the pupil into the Vajradhatu Mahdmandala is, in a narrow
sense, as Toganoo Shoun points out, to open the pupil's ‘heart's-eyes’ called the
vajra-eyes, which enable the pupil to see the real Buddha world.

The tantric rituals in the STTS basically start with samadhi, proceed through to
mandala and end with mudra. The mudra, in a broad sense, can be interpreted
as the symbolic aspect of sealing a tantric ritual. However, in a narrow sense, it
refers to the four mudras, namely, maha-mudra, samaya-mudra, dharma-mudra
and karma-mudra. By means of these mudras, the sadhaka can rapidly attain his
goals.

The metaphysical meaning of the four mudras and their implications relating to the
mandala can be summarised in the following way. The maha-mudra refers to the
body of deity and is manifested as the bodily images of deities in the mandala', the
samaya-mudra refers to the mind of deity and is manifested as the attributes of
deities in the mandala', the dharma-mudra refers to the speech of deity and is
manifested as the seed-syllables (bija) of deities in the mandala or as a five pronged vajra which symbolises the knowledge and in the centre of which each
deity sits cross-legged and holds its own attribute at the heart; and the karmamudra refers to the conduct of a deity and is manifested as the female images of
deities in the mandala which symbolise the activities of worshipping. These four
mudras can be also defined as referring to particular types of tantric practices. The
karma-mudra refers to different activities on the experimental level; the dharmamudra refers to becoming aware of the Absolute itself; the samaya-mudra refers to
the unity of the divine and the mundane; and the maha-mudra is identified with the
Great Bliss. Together with the mudras, the pupil should perform the evocation ritual (sadhana), which means using visualisation to realise his own deity, in order to gain the power of his own deity and to be able to use that power to benefit living
beings.

Even though the STTS arranges and explains the four mudras in
the sequence: maha-, samaya-, dharma- and karma-mudras, Anandagarbha
rearranges them as the following: samaya-, dharma-, karma- and maha-mudras,
and asserts that the sadhaka accomplishes with the samaya-mudra, arranges with
the dharma-mudra, attends to marvellous action with the karma-mudra, and
stabilises in the manner of consecration with the maha-mudra.

The exposition of Vajraguhya

Vajramandala (or Vajraguhya Mahavajramandala) begins with the second
samadhi called the supreme mandala-king, because the first and third samddhis in
the STTS appear only once in the samadhi-section of the Vajradhatu
Mahdmandala. This second samadhi in this chapter enumerates the names of the
five Tathagatas, the sixteen Mahabodhisattvas, and so forth. The five Tathagatas,
for instance, are manifested in the form of vidya, i.e. Vajradhatvisvari, Vajravajrini,
Ratnavajrini, Dharmavajrini and Kamiavajrini, and correspond to the five
Tathagatas, namely, Vairocana, Aksobhya, Ratnasambhava, Amitabha and
Amoghasiddhi respectively. According to Amoghavajra, this mandala contains
thirty-seven deities, all of whom abide in the form of Paramita (Bodhisattvas).
The Vajraguhya Vajramandala like the Vajradhatu Mahamandala has the same
number of deities but they are female and have different appearances. The thirty-seven female deities of this mandala are the consorts of the thirty-seven deities of
the Vajradhatu Mahdmandala. The images of these female deities are shown in the
Vajradhatu Guhyadharanlmandala of the Gobushinkan, which contains the
female images of thirty-four deities in total, i.e., Vairocana (though Vajradhatvisvari
is the counterpart of Vairocana) and the thirty-three female deities excluding the
four Internal Offerings described in the Sanskrit STTS. Each of the female deities
drawn in this mandala sits on a lotus and holds her own symbol. In addition, one
of the four Vajradhatu Mahamandala at Alchi Monastery also consists of all the
deities having a female appearance,

349. The sixteen Mahabodhisattvas in this mandala are divided into four family groups, i.e.
Vajradharanis, Ratnadharanis, Dharmadharanis and Sarvadharanis (or perhaps
Kamadharanis). Vajradhdranis include (1) Samantabhadra, (2) Tathagatankusi, (3)
Ratiraga, (4) Sadhumati. Ratnadharanis include (5) Ratnottama, (6) Ratnolka, (7)
Dhvajagrakeyura, (8) Hasavati. Dharmadharanis include (9) Vajrambuja, (10) Adharani, (11)
Sarvacakra, (12) Sahasravarta. Sarvadharanis include (13) Siddhottara, (14) Sarvaraksa, (15)
Tejahpratyaharini, (16) Dharanimudra.
In addition, there are enumerated the names of the four Paramitas, i.e. Guhyasattvavajri,
Guhyaratnavajri, Guhyadharmavajri and Guhyakarmavajri, and the four Internal Offerings,
i.e. Vajraguhyaratipujasamaya (Vajralasya), Vajraguhyabhisekapujasamaya (Vajramala),
Vajraguhyagitapujasamaya (Vajragita) and Vajraguhyanrtyapujasamaya (Vajranrtya). Though
the mandala described in this chapter contains thirty-seven deities like the Vajradhatu
Mahdmandala, the STTS does not provide the names of the four External Offerings and the
four Guardians

The section of the mudra-rites of the Vajraguhya Vajramandala includes the
methods of attaining the four goals, which are entitled [mwr/rd]-knowledge, i.e.
subjugation, attraction, destruction and pacification. The sadhaka attains these four
goals by means of his body, vision, speech and mind. The means of binding the
four mudras are briefly explained in this chapter. Significantly the maha-mudras
referring to the images of the deities are replaced in the Vajraguhya Vajramandala
by those referring to the hand gestures, because this mandala represents the
supreme samaya-mudra and comprises the symbols instead of the images of the
deities.

The next section starting with the words, “Thus, at first, one should teach the
knowledge of the vajra-secret-body-mudra” and ending with the words,
‘ ‘ VAJRA - GUHYA -SAMAYA HAM”, explains the mudra-knowledge for the four
attainments, i.e. subjugation, attraction, destruction and pacification. This section
also explains the secret-mudra rite.

The final section, “While reciting: ‘VAJRASATTVA’ at will, if one performs
in this pledge {-mandala) all the activities (explained in this) mandala, one can
become a supreme doer of all attainments.”, includes a summary and concise
description for accomplishing all the mudra-rites of the Vajraguhya
Vajramandala

The main purpose of the second samadhi called the supreme mandala-king is to
evoke all the deities, particularly the thirty-seven deities, for the mandala rites.
Thus, the second samadhi constitutes the doctrinal basis of the mandala because
each mandala described in the STTS is constructed on the basis of its second
samadhi.

“The Lord Vajrapani entered the samadhi called Vajra Generated
from All the Vajradharani-Samayas of All the Tathagatas’. In
this samadhi, he conceived and emitted the Goddesses of the
Samaya-mudra of the Vajradhdrani from the hearts of all the
Tathagatas and he also brought forth the knowledges of the
Vajradharani of all the Tathagatas and of all the Buddhas in all
the universes.”

A stupa (caitya), well placed on the seat
(paryahka), is called Vajradhdtvlsvarl (Queen of the Vajradhdtu).
A vajra above a vajra on the seat is named Vajracinta (Vajrathought), A vajra-gem on the seat is named Svabhiseka (Selfconsecration), A vajra-lotus on the seat is named Ayudha (Longlife-holder). An action-vajra (or crossed vajra) on the seat is
named Sarvavajra (Universal-vajra). These (vajras) are drawn
above the lotuses and placed inside the luminous mandalas.

In order to gain these
attainments four kinds of mudras are performed in this mandala, including the
body, vision, speech and mind mudras of the Vajraguhya Vajramandala with each
mudra consisting of four kinds of rites.

Secret Rite

The fifth kind of mudra rite included in the section of the mudra-knowledge is the
meditation on the four Paramitas, i.e. Sattvavajri, Ratnavajri, Dharmavajri and
Karmavajri respectively. The sadhaka meditates on these four Paramitas while
beholding them with the four types of eye movements as previously described. This
rite is called the (secret-) mudra of the Vajra-secret (Vajraguhyamudra):-
“If one meditates on Sattvavajri in one's heart, and beholds her
with the vajra-vision, one can take possession of the whole world.
If one meditates on Ratnavajri in one's heart, and beholds her with
the flaming-vision, one can subdue all.

If one meditates on Dharmavajri in one's heart, and beholds her
with the wrathful-vision, one can destroy the whole world.
If one meditates on Karmavajri in one's heart, and beholds her
with the friendliness-vision, one can protect this whole world.

The word ‘destroying’ from the outside of the tantra signifies ‘gaining the attainments (siddhi)’.

The Vajraguhya Vajramandala which constitutes the supreme samaya-mudra
represents the Mind of Vairocana, which is revealed by the thirty-seven female
deities who are manifested through the samadhi of Vajrasattva or Vajrapani and are
replaced by their symbols in the constructed mandala. These thirty-seven female
deities, who symbolise the minds of the thirty-seven deities of the Vajradhatu
Mahamandala and the Buddha's infinite love, generate the love or passion inside
the sadhaka's mind, the power by which the sadhaka gains the four attainments, i.e.
subjugation, attraction, destruction and pacification.

According to Sakyamitra, the samaya-mudra of the vajra-lotus means the samaya-mudra of
the Lotus-family, and the essential characteristic of this mudra can be understood from the
mudra of Sattvavajri.

Concerning these four symbols occupying the places of the four Paramitas, Anandagarbha adds
that the place of Sattvavajri is occupied by a wish-granting-gem (cintamani) signified by a
five-pronged vajra whose top faces the east and is endowed with a blazing (light); that the
place of Ratnavajri is occupied by a garland of the precious gem; that the place of
Dharmavajri is occupied by a wish-granting-gem in the centre of the sixteen lotus-petals; and
that the place of Karmavajri is occupied by a wish-granting-gem encircled by minute jewels.

The next section starting with the words, “Then” and ending with the
words, “One gains all the attainments”, describes the means of attaining the
empowerment (adhisthana), consecration (abhiseka), meditation (samadhi), and
worship (puja) of all the families. Thus, according to this section, the empowerment
of all the families is accomplished by means of binding the mudras, i.e. (a) mudra
of Vajradhatvisvari with a well-concentrated mind, (b) mudra of Sattvavajri with
the Vajrasattva-[^awdJ/zi], (c) mudra of Vajrahumkara with a well-concentrated
mind, (d) mudra of Vajrapadma with the Lokesvara-samadhi, (e) mudra of
Mahavajramani with the Vajragarbha-[samti^/zz], and then by means of empowering
these mudras at the four sites of the body, i.e. heart, crown (urna), throat, and
forehead (with the mudras of the four Paramitas).

The consecration of all the families is accomplished by means of (a) binding the
mudra of Ratnavajri and placing this mudra on the forehead, (b) binding the mudra
of Vajradhatvlsvari and meditating on Vairocana on the crown; binding the mudra
of Sattvavajri and meditating on Aksobhya on the forehead; binding the mudra of
Ratnavajri and meditating on Ratnasambhava in the right ear; binding the mudra of
Dharmavajri and meditating on Amitabha at the back of the head; binding the
mudra of Karmavajri and meditating on Amoghasiddhi in the left ear, (c) binding
Vajrabhisekamala and placing it on the forehead, (d) binding Dharmavajri and
placing it on the head, (e) binding Vajraratnankura and placing it on the forehead...

Ch. Twenty-four Guhyatantra on p. 288 refers to attainments from the Dharanimandala. This starts with Sattvavajri but also uses Vajrahumkara. This uses images rather than symbols.

It says that the Dharanimandala is effective for the Five Tathagatas and Tathagata Family, and other Families in different mandalas. This sounds close to the main reason we would look into a "this or similar" fusion. Because "this" is a whole chapter which is relatively large, I will do that separately. Some of the Families sound like they echo Paramadya:

Thus, the sadhaka visualises himself as one of the five Tathagatas,
particularly Alcsobhya, who is worshipped with the four offerings, i.e. wantonness
(Lasya), garland, song and dance by the four Mahabodhisattvas, i.e. Vajrasattva
assuming the bodily form of Vajralasya, Vajraraja assuming tire bodily form of
Vajramala, Vajraraga assuming the bodily form of Vajraglta, and Vajrasadhu
assuming the bodily form of Vajranrtya respectively. Sakyamitra explains that
segment (a) involves making the thought of enlightenment steadfast, segment (b)
involves making it manifest, segment (c) involves making it thoroughly cleansed,
and segment (d) involves making living beings mature but without leaving the
wheel of transmigration altogether.

Which is an example in Chapter Four, Karmamandala, which has the Sixteen Mahabodhisattvas converted to females, arranging them in four rounds similar to the above, and is a practice of Sixteen Offerings. Krodhaguhya of Chapter Seven extends this to Sixteen Dance Offerings.

When we switch gears and port this to Dakini Jala, it is about the same Heruka Yoga with an added retinue in the sense that:

The Gauris are the closest thing to Vajra Heruka. This Heruka brings his original mantra from STTS that was used to draw in the Hindu mother goddesses and adds a seed syllable:

OM. HERUKAVAJRASAMAYA H<R>IH. SARVADUSTASAMAYAMUDRAPRABHANJAKA HUM PHAT

compared to STTS:

oṃ herūka vajra samaya sarvaduṣṭa samaya mudrā prabhaṃjaka huṃ phaṭ // sarvamātṝṇāmiti //

How did he get that, what is he doing with a syllable that should belong to Lotus Family?

I am not sure, but, the vow that subjugates Yakshas, etc., is sometimes called the Vow of Lotus Family.

Dakini Jala is looking for something like a Five Buddha Crown, Trailokyavijaya, and a relation to Hrih, in order to confront the Gauris. In this case again, they are not really Yidams, they are parts of one's being since beginingless time.

In STTS, I do not see a motion/transfer/repositioning of Sattvavajri like happens with "rotation of yoginis" in GST. She is prominent/first/primordial. We can see in other tantras there seems to be an interchange with a more "typical" family name, Vajravajrini:

Sarvadurgati involves Vajrasattva and Sattvavajri, and places Vajradhatvishvari at the center of Vajravajrini and the rest. It seems to refer to Gagana-ganja-samadhi to produce the mandala. At the end, it classifies Seven Jewels of Enlightenment, the Dhyanas, and describes the Pratisamvits as absolute. So it seems to have a process or transfer between Vajravajrini and Sattvavajrini.

Vilasavajra characterizes Sattvavajri as the pledge-being of all Tathagatas and relates her to Mirror Wisdom. In another page showing chapters 1-5, her class is described as Janas [Dhyanas] followed by the eight consciousnesses or Asta Vijnana.

It turns out there is also a Wayman publication of Sarva Rahasya Tantra which involves her. But this is more advanced and seems to place deities to produce Abhisambodhis:

Any showing of the navel refers to Vajradhatvisvari (rdo rje dbyins dban phyug bsad) Any showing of the 'heart (=chest) implies (the goddess) Sattvavajri. Any showing of the brows is Ratnavajri. Any showing of the throat is Dharmavajri. Any showing of crown of "head should be taken as Karmavajri. "showing of the navel ......": touching the navel, etc. are the five goddesses; these are corporeal signs. Whether it be the one enlightened sooner in the five enlightenments, or the five wisdoms, or the five Buddhas, attended with them is the mandala-enlightenment. "in the five enlightenments": the verse shows verbal signs (gsun gi brda'). [Apparently the mantras recited in connection with the five enlightenments (abhi sambodhi); see verse 17, 43, 44, above.]

That sounds like a slightly different classification since it appears to have "moved" Vajradhatvishvari, then it may have to do with the upper winds being "pulled down" to "handshake" with the lower winds as in Vase Breathing.

A Sanskrit Dakini Jala exists in France, but, does not seem to be published yet. According to Rigpa Wiki, it was not translated into Chinese, was suppressed in Tibet, and has two sadhanas in Sadhanamala, and one by Anadagarbha, which is the Vajrajvalodaya.

Vajra Humkara was a yogi who lived in Sitavana charnel ground and empowered Padmasambhava with Vajrasattva. The article gives clear Sanskrit names for the Vidyadharas of this group and that Vajramrita was considered Wrathful Samantabhadra. Vajra Humkara around p. 143 of the main STTS study appears to be the central figure of "external Vajra Family", the converted Hindu deities.

At face value, tantras such as STTS portray most of the initiations as done by a guru to a disciple. You cast a flower while blindfolded to determine a mantra devata, then the blindfold is removed so you see/enter the mandala, and then you take a Vajra Name initiation. But this is still using the base model of the Abhisambodhi sequence. And so it represents Buddha's Enlightenment, but here is a point where there are two teachings and I don't think I have any way to say what is right about it. Buddha was born already having attained the state of Vajradhara. In his material life he was trained in a Ganapati Agni Vaisvanara system, and then he self-trained by roaming ascetically. Then when the Tathagatas got his attention and it was said mastery of these does not make Complete Manifest Buddha from Vajradhara, then he switched to the Abhisambodhi process. Because he already was equal to Vajradhara, some believe he already had this name and so Vajra Name Initiation was merely formal to him. Others believe that although he "was" this, it had never been sealed in the presence of Tathagatas, and so he received a new Name Initiation, or for the first time.

According to Genesis and Development, STTS is the first place where Avesa is explicitly taught.

The immediate effects of the possession are described as follows:

As soon as he becomes possessed supernatural knowledge arises [in him].
Through this knowledge he understands the thoughts of others; he knows all
matters past, future and present; his heart becomes firm in the teachings of
the Tathagatas; all his sufferings cease; he is free from all dangers; no being ¯
can kill him; all the Tathagatas enter-and-empower him; all Siddhis approach ¯
him; unprecedented joys arise [in him], causing spontaneous delight, pleasure,
and happiness. In some these joys give rise to meditation-states, in some to [the
mastery of] Dharanis, in some to the fulfilment of every hope, and in some to the
state of identity with all the Tathagatas.

and, after the bindfold has been removed:

As soon as he sees the Great Mandala he is entered-and-empowered by all the
Tathagatas and Vajrasattva dwells in his heart. He sees various visions of
orbs of light and miraculous transformations. Because he has been entered and empowered by all the Tathagatas sometimes the Lord Vajradhara or the Buddha appears to him in his true form. From that time forth he attains all his
goals, every desire of his mind, all Siddhis, up to the state of Vajradhara or the
Tathagatas.

Then when the Acarya has ascertained that [the candidate] is possessed he should
form the Samayamudra of Vajrasattva and address him with [the Mantras] HE
VAJRASATTVA HE VAJRARATNA HE VAJRADHARMA HE VAJRAKARMA and NRTYA
SATTVA NRTYA VAJRA (DANCE, O SATTVA; DANCE, O VAJRA). If he is indeed
possessed he will adopt the Vajrasattvamudra. Then the Acarya should show the
Mudra of the Vajra Fist. By this means all the deities beginning with Vajrasattva
make themselves present [in him].

At that point they might use you for an oracle, or, it has at least five post-initiatory applications elsewhere in STTS. However it does not always work:

If possession does not occur even so, then he must not give him the consecration. [the scented water used prior to Vajra Name Initiation]

If you did not see anything captivating by removing the blindfold, you did not get this initiation.

In simple terms, Avesa is the Fourth Activity, and here most of us would probably agree that the conceptual practice version is not quite to the full-blown scale of STTS. However, it can be. If one gets Vajrasattva and works towards a Quintessence, it can be similar. STTS is trying to reveal Luminous Mind which is Smrti which is going to trigger the finish on Six Yogas or the Abhisambodhis, or both if you conjoin them properly.

The system, so to speak, only cares about your Merit and Skill. STTS was pretty non-discriminatory as to who could try:

Thus the text offered Mandala initiation not only to Buddhists, and in particular to those who had found themselves unable to progress on the exacting path of the Paramitanaya, but also to sinners and sensualists regardless of their
religion, and, most important in the present context, to outsiders who had already taken a non-Buddhist Tantric initiation or might otherwise be expected do so.

Anandagarbha took the unusual position that there were sensual elements in Vaisnava tantras because they consistently use the term Bhagavan, which he interpreted as the same as the opening of Guhyasamaja when Buddha is residing in the bhagas of the vajra ladies, based on something in Vishnu's texts where it says so. Most of us think it sounds more Saivite:

...and of the Picumata in particular, 544

544 See, e.g., Picumata f. 280v4: 67.71
‘He should insert his penis into the vagina of his consort and then begin the worship, intent on
bringing his consort to orgasm through to-and-fro motion’;

which is in the Fourth Mudra or Karma Mudra. The use of this in practice has to do with the quality of one's Avesa. If you are one of the rare people like Tson kha pa who can quickly and naturally do it, then you just move on to the visual process or Jnana Mudra. It is like a new circle with Karma Mudra at the beginning rather than end. Because most people have difficulty, he suggests doing an actual Karma Mudra, although it is not required. Such a pivot from "old fourth to new first" sounds a bit like Lasya as well.

So there appears to be a pattern of working into this fourth condition and when it is good you get a Name and it becomes a platform to something else. If you are sincere, it may be a natural process that does not involve us kneeling in a monastery before a teacher all the time. Although this is progress of Vajrasattva or the sixth principle, "Fivefold Form" including Akasha or Space is a type of entity or substance; it may look like we are trying to "outrank" it by using additional Families, when really we are trying to "concentrate" it such as in Five Nectar Offering. And so the STTS is showing us a very malleable Quintessence. For comparison, Pancha Raksa is a basic Quintessence which allows anyone to be the main central deity. And any one of them can also go off to their own individual practice. But they do not start a new rite with additional members and a new twist.

That is just one kind of Tara. If I look at Mahasri Tara, she has Marici, Ekajati, Janguli, and Mayuri, and then I can say...Pancha Raksa is an additional rite for Mayuri, and the others have theirs. In Nepal it is not unusual to normally think of Mayuri as the Pancha Raksa leader. And so Tara does have a similar way of making a Quintessence of Quintessences to STTS but less structured for those of us who are not that involved with a formal system.