mr. gordo wrote:
Guru Padmasambhava did not leave Mandarava or Yeshe Tsyogyal in his practice and achieved realization.
How did Padmasambhava understand this:http://www.accesstoinsight.org/lib/auth ... el048.html
Several monks, hearing about it, went to the monk Ari.t.tha, formerly of the vulture killers, and asked him: "Is it true, friend Ari.t.tha, that you have conceived this pernicious view: "There are things called (obstructions) by the Blessed One. As I understand his teaching, those things are not necessarily obstructive for one who pursues them'?"
"Yes, indeed, friends, (I do hold that view)."
Then those monks, wishing to dissuade Ari.t.tha from that pernicious view, urged, admonished, questioned and exhorted him thus: "Do not say so, friend Ari.t.tha, do not say so! Do not misrepresent the Blessed One! It is not right to misrepresent him. Never would the Blessed One speak like that. For in many ways, indeed, has the Blessed One said of those obstructive things that they are obstructions, indeed, and that they necessarily obstruct him who pursues them. Sense desires, so he has said, bring little enjoyment and much suffering and disappointment. The perils in them are greater. Sense desires are like bare bones, has the Blessed One said; they are like a lump of flesh, like a torch of straw, like a pit of burning coals, like a dream, like borrowed goods, like a fruit-bearing tree, like a slaughter house, like a stake of swords, like a snake's head, are sense desires, has the Blessed One said. They bring little enjoyment, and much suffering and disappointment. The perils in them are greater."
See the snake simile also. It could possibly be understood in the context of the kundalini too, maybe?