Out-of-body experiences are relatively common in shamanic and yogic cultures; in many cases practitioners receive instruction from teachers in dreams, which then translates into the reality of the waking world as well. From a Tibetan perspective, a single transmission of knowledge within a dream can represent a lifetime's achievement. In our own culture, Einstein's thought-experiments represent a direct experiential method of visualization, which has resulted in many aspects of modern science, such as the theory of relativity and quantum physics. It could be assumed that if the greatest scientists of the West used hypnosis, as well as shamanic and yogic methods of subtle body activation, greater discoveries than Einstein’s would be readily available. Similarly, tai chi, which is a direct means of enhancing the body's energy and health, and is practiced by millions of people globally, is said to be based on a dream of its founder, Zhang San Feng.
Fundamentally, the shaman uses an altered state of consciousness to travel outside of the body to affect the physical world. It is important to remember that the shaman does not act for his or her own benefit but for the tribe or the nation. Their journeying, as terrifying and even painful as it can be, is done for the healing of others.
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- "Lost Secret of Immortality" For thousands of years, science and religion have searched for the key to enlightenment. Killing the Buddha uncovers the sacred knowledge of the Philosopher’s Stone and guides viewers to the mysterious Kundalini – the original enlightened energy of the body. Filmed in China and Tibet, this revolutionary film reveals the secret of practicing sexual yoga to achieve tantric enlightenment. Visit www.killingthebuddhamovie.com for more information about the motion comic and movie.
Friday, July 30, 2010
Thursday, July 29, 2010
Lucid Dreaming: Part 2
Although Nobel prize-winning scientists often describe their creative leap as a fundamental dream-like insight, the fear of mysticism, which pervades science, prevents the true integration of unconscious levels of reality with the physical world. Similarly, science is based upon theoretical or mathematical descriptions of reality, which can be used for technological gain, whereas real meditation or dream practice results in the direct experience of the truth body at the completion stage.
In many shamanic cultures, the waking state is considered to be an illusion and the inner dimensions are considered to be real. These states can be accessed through dreams, or visions using hallucinogenic plants.
Indeed, in many shamanic cultures, a shaman is chosen by the spirits. It is not taken on as a job title or a vocational skill or even a career. Often the future shaman is felled by a mysterious disease and lies in a deep coma-like state for some time, being refashioned and restructured internally. When he or she awakes they have the option to go into deeper training, both with an older shaman and in the dreamworld.
Unfortunately, the majority of modern scientific interpretations have described luminous or visionary phenomenon as symptoms of a malfunctioning brain, schizophrenia or temporal lobe epilepsy. From a shamanic viewpoint, the well-being of both the individual and the tribe is largely determined by skill in dreaming. The Tibetan emphasis on lucid dreaming as a means of understanding the nature of reality is a remarkable example of a shamanic culture that unites yogic and alchemical theories into an organized cultural framework.
In many of these cultures, skill in dreaming results from a greater activation of the original energy of the body, using a variety of techniques, which range from breathing exercises to sensory deprivation. Many of the Himalayan lineages, which result in Nirvana Without Remainder, emphasize using extended periods of darkness to unlock the original energy of the body. Taoism also has the tradition of extended periods of meditation deep within caves. It is believed that by immersing oneself in the extreme yin environment of the dark cave the practitioner is better able to communicate with the world of dreams and visions. The chief characteristic of the dark retreat is that the dreams of the individual become the only reality that the practitioner can observe consciously. Many of the greatest adepts have actually spent years in total darkness; although this is an extreme model, it demonstrates the importance of the integration of the world of dreaming with the conscious mind.
In many shamanic cultures, the waking state is considered to be an illusion and the inner dimensions are considered to be real. These states can be accessed through dreams, or visions using hallucinogenic plants.
Indeed, in many shamanic cultures, a shaman is chosen by the spirits. It is not taken on as a job title or a vocational skill or even a career. Often the future shaman is felled by a mysterious disease and lies in a deep coma-like state for some time, being refashioned and restructured internally. When he or she awakes they have the option to go into deeper training, both with an older shaman and in the dreamworld.
Unfortunately, the majority of modern scientific interpretations have described luminous or visionary phenomenon as symptoms of a malfunctioning brain, schizophrenia or temporal lobe epilepsy. From a shamanic viewpoint, the well-being of both the individual and the tribe is largely determined by skill in dreaming. The Tibetan emphasis on lucid dreaming as a means of understanding the nature of reality is a remarkable example of a shamanic culture that unites yogic and alchemical theories into an organized cultural framework.
In many of these cultures, skill in dreaming results from a greater activation of the original energy of the body, using a variety of techniques, which range from breathing exercises to sensory deprivation. Many of the Himalayan lineages, which result in Nirvana Without Remainder, emphasize using extended periods of darkness to unlock the original energy of the body. Taoism also has the tradition of extended periods of meditation deep within caves. It is believed that by immersing oneself in the extreme yin environment of the dark cave the practitioner is better able to communicate with the world of dreams and visions. The chief characteristic of the dark retreat is that the dreams of the individual become the only reality that the practitioner can observe consciously. Many of the greatest adepts have actually spent years in total darkness; although this is an extreme model, it demonstrates the importance of the integration of the world of dreaming with the conscious mind.
Tuesday, July 27, 2010
Lucid Dreaming: Part 1
The art of dreaming represents a fundamental difference between the modern scientific understanding of dreams and the hunter-gatherer archaic description of reality. In the latter it is believed that dreams can be consciously controlled and used to enhance the well-being of the practitioner and the tribe. Dreams are an important source of information, which is independent of the sequential time framework of consensus reality. The shamanic belief is that dreams are actually the source of waking consciousness, and that one dream can completely alter the entire life of an individual. Even in the Western experience, many creative and scientific discoveries have originated from the world of dreams.
Reality can be divided into waking, dreaming and sleeping states. The concept of meditation is that these three levels can be permanently unified by the breathing pattern at the deepest level of sleep, which is when the physical body is the most rejuvenated by the pre-birth energy system.
Buddhism has a very strong component of dream work, as in the following description of dream yoga:
The Middle Way view provides the philosophical framework of the contemplative practice of dream yoga. In a nonlucid dream—in which there is no recognition that one is dreaming—all objective phenomena seem to exist by and of themselves. They, like one’s own personal self in a dream, seem to be real. But upon awakening, one recognizes that neither one’s own mind nor any person or situation encountered in the dream had any such independent existence. This is equally true during the waking state, and in the daytime practice of dream yoga one maintains this awareness as constantly as possible. Everything experienced throughout the day—contrary to appearances—arises in relation to one’s perceptions and conceptions. Every person encountered is perceived in relation to one’s own sensory and conceptual faculties. Never does one encounter the radically and absolutely “other,” for apprehension of the other is always dependent upon one’s own subjective perspective. Thus, upon fathoming the emptiness of inherent existence of all waking phenomena, one maintains throughout the day a sense of the dreamlike quality of all events, recognizing the profoundly intersubjective nature of all relationships with other beings and the environment.
- B. Alan Wallace, Contemplative Science
In shamanic cultures, it is believed that dreaming presents an opportunity to avoid misfortune in waking life, if fears and obstacles are successfully confronted and transcended in the dreamworld. Even though many scientists solve significant theoretical problems using dream information, our culture has only just begun to understand and investigate the potential of dream practices, including lucid dreaming, to enhance creative problem solving. Artists and poets and writers are clearly dependent upon dream information from the unconscious, yet very few scientists are using hypnosis or self-suggestion to achieve greater clarity in dreams.
Reality can be divided into waking, dreaming and sleeping states. The concept of meditation is that these three levels can be permanently unified by the breathing pattern at the deepest level of sleep, which is when the physical body is the most rejuvenated by the pre-birth energy system.
Buddhism has a very strong component of dream work, as in the following description of dream yoga:
The Middle Way view provides the philosophical framework of the contemplative practice of dream yoga. In a nonlucid dream—in which there is no recognition that one is dreaming—all objective phenomena seem to exist by and of themselves. They, like one’s own personal self in a dream, seem to be real. But upon awakening, one recognizes that neither one’s own mind nor any person or situation encountered in the dream had any such independent existence. This is equally true during the waking state, and in the daytime practice of dream yoga one maintains this awareness as constantly as possible. Everything experienced throughout the day—contrary to appearances—arises in relation to one’s perceptions and conceptions. Every person encountered is perceived in relation to one’s own sensory and conceptual faculties. Never does one encounter the radically and absolutely “other,” for apprehension of the other is always dependent upon one’s own subjective perspective. Thus, upon fathoming the emptiness of inherent existence of all waking phenomena, one maintains throughout the day a sense of the dreamlike quality of all events, recognizing the profoundly intersubjective nature of all relationships with other beings and the environment.
- B. Alan Wallace, Contemplative Science
In shamanic cultures, it is believed that dreaming presents an opportunity to avoid misfortune in waking life, if fears and obstacles are successfully confronted and transcended in the dreamworld. Even though many scientists solve significant theoretical problems using dream information, our culture has only just begun to understand and investigate the potential of dream practices, including lucid dreaming, to enhance creative problem solving. Artists and poets and writers are clearly dependent upon dream information from the unconscious, yet very few scientists are using hypnosis or self-suggestion to achieve greater clarity in dreams.
Monday, July 26, 2010
The Eight Yoga of Naropa: Sexual Yoga with a Consort
There is a saying in the mahamudra system of meditation, based on the Six Yogas of Naropa, which goes, "There can be no mahamudra or nirvana without karmamudra or sexual yoga.” According to Himalayan meditation theory, sexual yoga is the central completion stage practice that results in nirvana, or the union of the Three Bodies. Both the Chinese and Tibetan civilizations have been heavily influenced by individuals who achieved whole-brain activation through the use of sexual yoga practices. These individuals include the Yellow Emperor, Lao Tzu, and Padmasambhava. Padmasambhava studied with Sri Simha on Wu Tai Shan in China, as well as with Indian masters.
According to the great historian of religion, Mircea Eliade, tantric theory was originally described in India as the “Chinese method.” Thomas Cleary felt that the descriptions of Padmasambhava practicing sexual yoga for longevity in caves throughout scholars have ignored the emphasis on sexual yoga as the completion stage of meditation in Himalayan yoga lineages. Jung pointed out that the majority of Asian and hermetic art points to the union of opposites, resulting in non-duality. He called this "the actualization of the self after the conscious and unconscious minds have united." However, he had no idea that the goal of sexual yoga is to activate the kundalini through the union of gross, subtle, and void levels of consciousness. This is the basis of both Western alchemy and Eastern medical science. Chinese Internal Alchemy is based on the idea that the lifespan of an individual can be greatly extended through the successful practice of sexual yoga.
As Joseph Campbell tells us:
In the Buddhists lamaseries of Tibet...the holy images and banners show the various Buddhas and Bodhisattvas joined with their Shaktis in embrace, in the yogic posture known as Yab-Yum, "Father-Mother." And the great prayer of the old prayer wheels of Tibet, OM mani padme HUM, "the jewel (mani) in the lotus (padme)," signifies, on one level: the immanence of nirvana (the jewel) in (samsara the lotus); another: the arrival of the mind (the jewel) in nirvana (the lotus); but also, as in the icon of the male and female joined: the lingam in the yoni. “Buddhatvam yosidyonisamsritam,” states a late Buddhist aphorism: "Buddhahood abides in the female organ."
Joseph Campbell, Oriental Mythology: The Masks of God
According to the great historian of religion, Mircea Eliade, tantric theory was originally described in India as the “Chinese method.” Thomas Cleary felt that the descriptions of Padmasambhava practicing sexual yoga for longevity in caves throughout scholars have ignored the emphasis on sexual yoga as the completion stage of meditation in Himalayan yoga lineages. Jung pointed out that the majority of Asian and hermetic art points to the union of opposites, resulting in non-duality. He called this "the actualization of the self after the conscious and unconscious minds have united." However, he had no idea that the goal of sexual yoga is to activate the kundalini through the union of gross, subtle, and void levels of consciousness. This is the basis of both Western alchemy and Eastern medical science. Chinese Internal Alchemy is based on the idea that the lifespan of an individual can be greatly extended through the successful practice of sexual yoga.
As Joseph Campbell tells us:
In the Buddhists lamaseries of Tibet...the holy images and banners show the various Buddhas and Bodhisattvas joined with their Shaktis in embrace, in the yogic posture known as Yab-Yum, "Father-Mother." And the great prayer of the old prayer wheels of Tibet, OM mani padme HUM, "the jewel (mani) in the lotus (padme)," signifies, on one level: the immanence of nirvana (the jewel) in (samsara the lotus); another: the arrival of the mind (the jewel) in nirvana (the lotus); but also, as in the icon of the male and female joined: the lingam in the yoni. “Buddhatvam yosidyonisamsritam,” states a late Buddhist aphorism: "Buddhahood abides in the female organ."
Joseph Campbell, Oriental Mythology: The Masks of God
Friday, July 23, 2010
The Seventh Yoga of Naropa: Forceful Entry (Switching Bodies)
The forceful entry is a legendary yoga that is said to have been lost in its complete form in Tibet, although Indian yogis claim to have preserved the tradition. Like many of the yogas, there are two or three versions. The art of hypnosis, for example, is described in medieval India not as suggestion but as forcefully entering another's body and controlling them. The most important idea of forceful entry is that it is possible for an adept to switch his consciousness from one body to another without dying and without discontinuity of consciousness. The idea would be that the yogi who possesses this skill is able to transfer his consciousness from an aged body to that of another body. In China it was believed that it was possible to transfer consciousness into the child of a wealthy family, resulting in enhanced material benefits. There is a recurrent legend in China that Taoists who have been traveling out of body have returned to find their physical body cremated and thus were forced to enter the body of a recently deceased individual in the area in order to maintain an earthly existence. This is the basis of one of the stories from China of the Eight immortals (eight Taoist masters of ancient times).
One of the most beloved figures of the Eight Immortals is Ti Kuai Li or Iron Crutch Li. He is usually shown with a crutch and a gourd that contains medicinal herbs; he is associated with medicine and healers. He is known as an irascible and unpredictable figure and, since he has the form of a beggar, is known to fight for the rights of the poor and needy.
He was not always a crippled beggar. One time when he had left his body to go to the mountains to do his spiritual cultivation (some say with Lao Tzu himself), he gave precise instructions to one of his students that if he was not back in seven days to burn his body. Unfortunately, while he was away his student got news that his mother was very ill and on death’s door. Even though it had only been six days that his master had been gone his student decided that he had waited long enough; he burned his master’s body and then took off for his home village to visit his ailing mother. So when the master returned after being gone for seven days he found that his body was now a heap of ashes. Desperate, he was forced to enter the body of dead beggar he found at the side of the road, who had a crippled leg. From then on he inhabited this unfortunate body, hence his often terrible temper.
The idea of being trapped without a body, or consciousness traveling from body to body, is relatively common in yogic alchemical literature.
One of the most beloved figures of the Eight Immortals is Ti Kuai Li or Iron Crutch Li. He is usually shown with a crutch and a gourd that contains medicinal herbs; he is associated with medicine and healers. He is known as an irascible and unpredictable figure and, since he has the form of a beggar, is known to fight for the rights of the poor and needy.
He was not always a crippled beggar. One time when he had left his body to go to the mountains to do his spiritual cultivation (some say with Lao Tzu himself), he gave precise instructions to one of his students that if he was not back in seven days to burn his body. Unfortunately, while he was away his student got news that his mother was very ill and on death’s door. Even though it had only been six days that his master had been gone his student decided that he had waited long enough; he burned his master’s body and then took off for his home village to visit his ailing mother. So when the master returned after being gone for seven days he found that his body was now a heap of ashes. Desperate, he was forced to enter the body of dead beggar he found at the side of the road, who had a crippled leg. From then on he inhabited this unfortunate body, hence his often terrible temper.
The idea of being trapped without a body, or consciousness traveling from body to body, is relatively common in yogic alchemical literature.
Thursday, July 22, 2010
The Sixth Yoga of Naropa: The Yoga of Consciousness Transference (Phowa)
The phowa practice and visualizations can actually result in anatomical changes. The practice is performed daily, using visualization and breathing techniques until success is signaled by lymph or blood oozing from the fontanel point in the head where a baby’s soft spot has closed. When the tiny hole spontaneously opens in the skull, a straw is inserted to prove that the process has been completed successfully.
The belief is that after the process is successfully completed, the practitioner can automatically leave the body through the head at the time of death and attain rebirth in a higher dimension, which is described as a Buddhist utopia. The other benefit of the practice is that at any time the adept can choose to die by practicing the visualization, although suicide by this method is discouraged.
The belief is that after the process is successfully completed, the practitioner can automatically leave the body through the head at the time of death and attain rebirth in a higher dimension, which is described as a Buddhist utopia. The other benefit of the practice is that at any time the adept can choose to die by practicing the visualization, although suicide by this method is discouraged.
Wednesday, July 21, 2010
The Fifth Yoga of Naropa: Yoga of Death
The bardo is the after-death state. The idea of bardo yoga is that success in this yoga permits the practitioner to determine their after-death destiny, including the option of being reborn in a particular environment in a human form. Tibetan yoga emphasizes practices that allow the practitioner to prepare himself for the often-terrifying experiences of death. It is believed that if the yogi misses his opportunity for union with the clear light because of fear, he will then experience a nightmare, which will project him into an uncontrolled, possibly negative rebirth unless he can successfully navigate the apparitions, realizing that they are merely mental projections.
The goal of all non-theistic meditation traditions is for the individual to consciously dissolve the indestructible or immortal drop into emptiness, which is also the Spiritual Embryo of Chinese medicine or being returned to the void. The Six Yogas of Naropa represent a number of techniques that can be used to achieve the integration of the three bodies consciously during the death experience. As the physical body drops away, there is a gap of perception, which if consciously observed, results in the union of the sambhogakaya and dharmakaya bodies. One of the major reasons for the practice of dream yoga is that the state of awareness of lucid dreaming, in which the consciousness realizes it is dreaming while dreaming, is considered an important prerequisite for an individual to consciously observe the process of dying without fear and distorted perception.
Half of the Six Yogas are for practitioners who are living, while the other half are for practitioners during the process of death. As the Dalai Lama says, Tibetans believe that at the time of death the only thing one has to rely on is the depth of one’s meditation and spiritual practice.
The goal of all non-theistic meditation traditions is for the individual to consciously dissolve the indestructible or immortal drop into emptiness, which is also the Spiritual Embryo of Chinese medicine or being returned to the void. The Six Yogas of Naropa represent a number of techniques that can be used to achieve the integration of the three bodies consciously during the death experience. As the physical body drops away, there is a gap of perception, which if consciously observed, results in the union of the sambhogakaya and dharmakaya bodies. One of the major reasons for the practice of dream yoga is that the state of awareness of lucid dreaming, in which the consciousness realizes it is dreaming while dreaming, is considered an important prerequisite for an individual to consciously observe the process of dying without fear and distorted perception.
Half of the Six Yogas are for practitioners who are living, while the other half are for practitioners during the process of death. As the Dalai Lama says, Tibetans believe that at the time of death the only thing one has to rely on is the depth of one’s meditation and spiritual practice.
Tuesday, July 20, 2010
The Fourth Yoga of Naropa: Clear Light Yoga
The idea of clear light and the experiences associated with practitioners who have had luminous meditation experiences is probably the most important theme in the Tibetan yogic worldview; experiences of luminosity are common to many other meditation practices as well. It is believed in the Tibetan view that at the time of death there is a universal experience of seeing a brilliant white radiance, which is considered to be the underlying reality itself. The belief is that an unprepared person is terrified by the brilliance of the void in its luminous form and flees, preventing true liberation; liberation results when the practitioner can unite with the clear light of the void without fear.
Almost all Tibetan practices are said to be preparation for navigating the death experience successfully. The Dalai Lama describes meditation as a means for the practitioner to achieve deeper and deeper levels of clear light during his or her lifetime. In China, Bodhidharma (470-543 A.D.), the founder of Zen, describes a number of clear light experiences in his famous Bloodstream Sermon. He says these experiences occur prior to complete enlightenment, which he describes as seeing your true nature or Original Face.
Almost all Tibetan practices are said to be preparation for navigating the death experience successfully. The Dalai Lama describes meditation as a means for the practitioner to achieve deeper and deeper levels of clear light during his or her lifetime. In China, Bodhidharma (470-543 A.D.), the founder of Zen, describes a number of clear light experiences in his famous Bloodstream Sermon. He says these experiences occur prior to complete enlightenment, which he describes as seeing your true nature or Original Face.
Monday, July 19, 2010
The Third Yoga of Naropa: Illusory Body Yoga
The concept of the illusory body practice is twofold. (1) To realize that the physical body is an insubstantial form projected by a subtle body, which is in turn projected from an even more subtle body, which is void. (2) Illusory body practice results in allowing the practitioner to travel to non-physical realms to access information. Successful illusory body yoga using a mirror is also a means of the subtle body separating from the physical body.
The illusory body yoga is an exercise to prove the existence of the void, emphasizing sunya, or emptiness, as the ground of non-being. Since Buddhism is non- theistic, the reality that is achieved by the successful practice of these yogas is described as the void; this helps to differentiate it from other worldviews, which describe the self as being linked to a supreme deity. The Western interpretation of these kind of experiences is inherently theistic because of the Judeo-Christian framework. In fact, the individuals who experienced mystical experiences and out-of-body trance states were often accused of sacrilege and punished by the Church.
The illusory body yoga is an exercise to prove the existence of the void, emphasizing sunya, or emptiness, as the ground of non-being. Since Buddhism is non- theistic, the reality that is achieved by the successful practice of these yogas is described as the void; this helps to differentiate it from other worldviews, which describe the self as being linked to a supreme deity. The Western interpretation of these kind of experiences is inherently theistic because of the Judeo-Christian framework. In fact, the individuals who experienced mystical experiences and out-of-body trance states were often accused of sacrilege and punished by the Church.
Friday, July 16, 2010
The Second Yoga of Naropa: Dream Yoga
The goal of this practice is to have lucid dreams. Many Tibetan texts have been created by Tibetans dreaming and communicating with deities. Tibetan literature is believed to be a creation between the tantric deities and the Tibetan masters.
Dream yoga is an ancient practice based on the idea that gaining lucidity or awareness that one is dreaming while one is dreaming provides a quantum leap of awareness. The practitioner uses self-suggestion until lucidity occurs and success is said to provide great spiritual and health benefits to the practitioner. Like all Asian arts, dream yogic practices are transmitted in a teacher to student lineage, usually with an initiation ceremony of some kind.
In Tibet, it could be argued that dreams within dreams are from other dimensions. Skilled practitioners can communicate with enlightened deities, ancestors, etc. and bring this information back as powerful teachings.
Many Western scholars ignore the influence of dreams and their consequences within shamanic cultures. Western society has lost the ability to use dreaming as a survival tool. Hunter-gatherer cultures are essentially based on the visions or dreams of the shamans who function as intermediaries between the world of the living and the world of the dead. It is normal for example, within a hunter-gatherer culture, for individuals to be guided by dreams with either ancestors or animal guardians. Similarly, in China, many of the meditation lineages in both Buddhism and Taoism consider consciousness projection to be one of the results of successful energy cultivation. The founder of the water-boxing martial arts system, Chen Tuan, was known to leave his body for 100-day periods. Here once again we have the primordial archetype of a shaman who can hibernate like a bear while he travels out of body for three months intervals; during this time fellow practitioners were guarding his body.
Dream yoga is an ancient practice based on the idea that gaining lucidity or awareness that one is dreaming while one is dreaming provides a quantum leap of awareness. The practitioner uses self-suggestion until lucidity occurs and success is said to provide great spiritual and health benefits to the practitioner. Like all Asian arts, dream yogic practices are transmitted in a teacher to student lineage, usually with an initiation ceremony of some kind.
In Tibet, it could be argued that dreams within dreams are from other dimensions. Skilled practitioners can communicate with enlightened deities, ancestors, etc. and bring this information back as powerful teachings.
Many Western scholars ignore the influence of dreams and their consequences within shamanic cultures. Western society has lost the ability to use dreaming as a survival tool. Hunter-gatherer cultures are essentially based on the visions or dreams of the shamans who function as intermediaries between the world of the living and the world of the dead. It is normal for example, within a hunter-gatherer culture, for individuals to be guided by dreams with either ancestors or animal guardians. Similarly, in China, many of the meditation lineages in both Buddhism and Taoism consider consciousness projection to be one of the results of successful energy cultivation. The founder of the water-boxing martial arts system, Chen Tuan, was known to leave his body for 100-day periods. Here once again we have the primordial archetype of a shaman who can hibernate like a bear while he travels out of body for three months intervals; during this time fellow practitioners were guarding his body.
The First Yoga of Naropa: Yoga of Psycho
The first of the Six Yogas of Naropa is tummo (inner heat); it is the yoga of psycho - physical heat. This practice uses a combination of visualization and breathing techniques that eventually result in the adept being able to survive arctic temperatures with very little clothing. It is said that in 1100 A.D., Milarepa, the most well - known Tibetan to have completed the Six Yogas, was able to spend all winter in the Himalayas in a light cotton garment.
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TUMMO/INNER HEAT. Tummo is Tibetan for “inner fire” and is one of the Six Yogas of Naropa. It includes regulation of the breath, concentration on the navel center or in the lower abdomen and visualization of sacred syllables.Traditionally in Tibet, a practitioner of tummo would be tested by being put out naked into the snow and then having wet sheets wrapped around their body. Then they would need to generate enough heat within their body to dry multiple sheets.
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Heat yoga is probably among the oldest practices, dating back to shamanic hunter- gatherer cultures. Like many of the techniques and practices we will be discussing, the original technique led to physiological, transformative results. These results provided a greatly enhanced survival advantage, which was then passed down to descendants, probably both genetically and culturally. Thus, any culture that had to exist in extremely cold climates appears to have linked inner heat with both a survival and a consciousness- illuminating affect.
In China, at the hunter-gatherer level of development, survival was largely based on skill derived from hereditarily transmitted animal martial arts systems. Each village or clan had a specific animal guardian with a system of corresponding martial arts, often based on sword, spear, and a variety of other weapons; these systems were used to protect the tribe from marauders. Very few students of Zen realize that one of the oldest sayings from the Shaolin temple, the legendary source of both Zen and martial arts, is "kill the leader of the bandits and you save the whole village."
The basis for all martial arts systems is chi development; martial arts skills are determined by the amount of heat that the individual has been able to generate through specific breathing, visualization and meditation practices. Energy cultivation is the basis of both the martial arts and medical traditions dating back toprehistoric times in Asia.
Essentially, an individual who mastered these practices could be expected to live to a much greater age than most people as well as maintain a very high level of health. In theory, this would allow the clans that had mastered these techniques to survive and reproduce successfully at a much greater rate than those who were not able to master this yogic skill. Heat yoga can compensate for nutritional inadequacy in winter months, so fasting practices could benefit those in times of extreme cold or famine. Heat yoga and fasting practices are techniques that ultimately became the basis of many Tibetan yogic systems.
Even in modern times, martial arts masters are able to fight successfully past their seventies. There have been many cases in which elderly practitioners successfully defeated challengers or armed opponents. In one story, Wang Pei Sheng, a well-known master, defeated four Japanese soldiers carrying bayonets with his bare hands, using tai chi skills, during the Japanese occupation of Beijing. Similarly, in Japan, the belief was that one true samurai armed with a sword could defeat ten armed opponents. In China, the belief has always been that success in combat is determined by the level of chi development of the practitioner. In modern times, these arts have continued to be transmitted because of their health benefits and their associations with longevity. In ancient times, the medical system, the martial arts system and the system of spiritual cultivation were not separate; you see this in the monastic teaching systems that existed in China, Tibet and India.
____________________________________________________
TUMMO/INNER HEAT. Tummo is Tibetan for “inner fire” and is one of the Six Yogas of Naropa. It includes regulation of the breath, concentration on the navel center or in the lower abdomen and visualization of sacred syllables.Traditionally in Tibet, a practitioner of tummo would be tested by being put out naked into the snow and then having wet sheets wrapped around their body. Then they would need to generate enough heat within their body to dry multiple sheets.
____________________________________________________
Heat yoga is probably among the oldest practices, dating back to shamanic hunter- gatherer cultures. Like many of the techniques and practices we will be discussing, the original technique led to physiological, transformative results. These results provided a greatly enhanced survival advantage, which was then passed down to descendants, probably both genetically and culturally. Thus, any culture that had to exist in extremely cold climates appears to have linked inner heat with both a survival and a consciousness- illuminating affect.
In China, at the hunter-gatherer level of development, survival was largely based on skill derived from hereditarily transmitted animal martial arts systems. Each village or clan had a specific animal guardian with a system of corresponding martial arts, often based on sword, spear, and a variety of other weapons; these systems were used to protect the tribe from marauders. Very few students of Zen realize that one of the oldest sayings from the Shaolin temple, the legendary source of both Zen and martial arts, is "kill the leader of the bandits and you save the whole village."
The basis for all martial arts systems is chi development; martial arts skills are determined by the amount of heat that the individual has been able to generate through specific breathing, visualization and meditation practices. Energy cultivation is the basis of both the martial arts and medical traditions dating back toprehistoric times in Asia.
Essentially, an individual who mastered these practices could be expected to live to a much greater age than most people as well as maintain a very high level of health. In theory, this would allow the clans that had mastered these techniques to survive and reproduce successfully at a much greater rate than those who were not able to master this yogic skill. Heat yoga can compensate for nutritional inadequacy in winter months, so fasting practices could benefit those in times of extreme cold or famine. Heat yoga and fasting practices are techniques that ultimately became the basis of many Tibetan yogic systems.
Even in modern times, martial arts masters are able to fight successfully past their seventies. There have been many cases in which elderly practitioners successfully defeated challengers or armed opponents. In one story, Wang Pei Sheng, a well-known master, defeated four Japanese soldiers carrying bayonets with his bare hands, using tai chi skills, during the Japanese occupation of Beijing. Similarly, in Japan, the belief was that one true samurai armed with a sword could defeat ten armed opponents. In China, the belief has always been that success in combat is determined by the level of chi development of the practitioner. In modern times, these arts have continued to be transmitted because of their health benefits and their associations with longevity. In ancient times, the medical system, the martial arts system and the system of spiritual cultivation were not separate; you see this in the monastic teaching systems that existed in China, Tibet and India.
Thursday, July 15, 2010
Six Yogas of Naropa
The Six Yogas of Naropa are a collection of techniques passed down by enlightened couples, many of whom have achieved the permanent union of the Three Bodies. These yogas can be done before or during death, with the understanding that some yogis can only achieve full Buddhahood at the time of death. Each of the techniques is considered a complete method of transcendence in and of itself; the Six Yogas represent a collection of practices of a number of Mahasiddhas. In many ways, the Six Yogas appear to be based on the original shamanic and yogic methods of inner power development; the most complete form results in the union of the Three Bodies.
Naropa, one of the most well known practitioners of Buddhism and tantric yoga, was a student of Tilopa in India in the 10th century. He studied with Tilopa by first being subjected to what are known as "The Twelve Trials of Naropa,” which involved Tilopa's placing Naropa into situations that were quite challenging and painful, testing Naropa's willingness and devotion.
There are many stories of spiritual teachers who test their potential and ongoing students with extremely harsh conditions, demands, requests, and questions. The trials to test sincerity, which many teachers put their students through, are meant to eliminate dilettante practitioners who do not have the mental fortitude or devotion to traverse the path to its end. The students who successfully pass through these trials demonstrate a level of devotion conspicuously absent from many modern spiritual or religious disciplines. The focus and dedication that it takes an Olympic athlete to earn a gold medal are similar to what is necessary for a student to master advanced spiritual disciplines, such as those in chi gong or mahamudra teachings.
The Six Yogas of Naropa, advanced teachings that are the foundations of the Buddhist lineages, especially in Tibet.
Naropa, one of the most well known practitioners of Buddhism and tantric yoga, was a student of Tilopa in India in the 10th century. He studied with Tilopa by first being subjected to what are known as "The Twelve Trials of Naropa,” which involved Tilopa's placing Naropa into situations that were quite challenging and painful, testing Naropa's willingness and devotion.
There are many stories of spiritual teachers who test their potential and ongoing students with extremely harsh conditions, demands, requests, and questions. The trials to test sincerity, which many teachers put their students through, are meant to eliminate dilettante practitioners who do not have the mental fortitude or devotion to traverse the path to its end. The students who successfully pass through these trials demonstrate a level of devotion conspicuously absent from many modern spiritual or religious disciplines. The focus and dedication that it takes an Olympic athlete to earn a gold medal are similar to what is necessary for a student to master advanced spiritual disciplines, such as those in chi gong or mahamudra teachings.
The Six Yogas of Naropa, advanced teachings that are the foundations of the Buddhist lineages, especially in Tibet.
True Nature of the Mind
According to the Mahamudra and Mahasandhi/Ati yoga systems, considered the most advanced philosophical sciences of Tibetan civilization, the true nature of the mind is complete and perfect awareness; the underlying purpose of reality is to achieve a greater level of creative awakening through the self-observation of the Original Mind.
The human body perceives reality in terms of waking, dreaming and sleeping states of consciousness in which material, dream and primordial levels form the structure of the mind. The completion stage of meditation results in a union of the three bodies—material, subtle and super subtle, which is both the trikaya of Buddhist meditation theory and the Trinity of Christian Gnosticism. The Christian Trinity is also the description of the three bodies, known in Sanskrit as nirmanakaya, sambhogakaya and dharmakaya. In Latin alchemical terminology we have corpus (physical body), anima (soul), and spiritus (original spirit).
The true Philosopher's Stone of Western civilization is the deepest level of the unconscious mind and is represented as the Secret of the Golden Flower in Chinese alchemy and as the kundalini in Indian yoga. In Buddhism this primordial level of awareness is described as the dharmakaya truth or reality body, which must be united with the sambhogakaya (subtle body) for true Buddhahood to occur.
The concept of the three bodies and their union is the basis of non-theistic Asian inner science. These inner sciences are based upon thousands of years of thought- experimentation in which full-brain activation is sought using a variety of techniques that access the original energy of the body. Inner science includes internal alchemy, the Six Yogas of Naropa, meditation, breathing exercises and sexual yoga.
Until recently, it was not understood that the Spiritual Embryo of Taoist cultivation was the Truth body of Buddhism, the kundalini of yoga, and the hermetic androgyne of Western alchemy. The Tibetan description of the completion stage of meditation is the union of mother and son lights, with the mother light representing the dharmakaya body and the son light representing the sambhogakaya. In China, the union of mother and son lights is described originally as the marriage of the dragon and tiger. All these terms used are really trying to describe the same concepts—the dragon and tiger are the dharmakaya and sambhogakaya bodies, the causal and astral bodies, and the spirit and the soul. The process of uniting material, subtle and void levels of reality into a single whole is represented as the Tao, as well as the Western term The Great Work.
The Christian Gnostic description of enlightenment is based upon the union of body, soul, and spirit. The human body is composed of interdependent fields of matter, sound and light. The completion stage of authentic meditation is based on the unification of sound and light, which is the basis of Tantric Yogic theory. In many cases, the theory and methodology of subtle body activation has been lost in modern times.
The human body perceives reality in terms of waking, dreaming and sleeping states of consciousness in which material, dream and primordial levels form the structure of the mind. The completion stage of meditation results in a union of the three bodies—material, subtle and super subtle, which is both the trikaya of Buddhist meditation theory and the Trinity of Christian Gnosticism. The Christian Trinity is also the description of the three bodies, known in Sanskrit as nirmanakaya, sambhogakaya and dharmakaya. In Latin alchemical terminology we have corpus (physical body), anima (soul), and spiritus (original spirit).
The true Philosopher's Stone of Western civilization is the deepest level of the unconscious mind and is represented as the Secret of the Golden Flower in Chinese alchemy and as the kundalini in Indian yoga. In Buddhism this primordial level of awareness is described as the dharmakaya truth or reality body, which must be united with the sambhogakaya (subtle body) for true Buddhahood to occur.
The concept of the three bodies and their union is the basis of non-theistic Asian inner science. These inner sciences are based upon thousands of years of thought- experimentation in which full-brain activation is sought using a variety of techniques that access the original energy of the body. Inner science includes internal alchemy, the Six Yogas of Naropa, meditation, breathing exercises and sexual yoga.
Until recently, it was not understood that the Spiritual Embryo of Taoist cultivation was the Truth body of Buddhism, the kundalini of yoga, and the hermetic androgyne of Western alchemy. The Tibetan description of the completion stage of meditation is the union of mother and son lights, with the mother light representing the dharmakaya body and the son light representing the sambhogakaya. In China, the union of mother and son lights is described originally as the marriage of the dragon and tiger. All these terms used are really trying to describe the same concepts—the dragon and tiger are the dharmakaya and sambhogakaya bodies, the causal and astral bodies, and the spirit and the soul. The process of uniting material, subtle and void levels of reality into a single whole is represented as the Tao, as well as the Western term The Great Work.
The Christian Gnostic description of enlightenment is based upon the union of body, soul, and spirit. The human body is composed of interdependent fields of matter, sound and light. The completion stage of authentic meditation is based on the unification of sound and light, which is the basis of Tantric Yogic theory. In many cases, the theory and methodology of subtle body activation has been lost in modern times.
Changing Mental Patterns: Hypnosis
Hypnosis is actually the safest and most effective method of adjusting probabilities by changing mental patterns. The hypnotic state can be used to greatly enhance learning ability as well as creativity and the healing of the body. The average individual is functioning within an incomplete trance state with a greatly repressed unconscious. The integration of the conscious and unconscious levels of perception can be greatly enhanced by the use of medical hypnosis. The possibilities of combining Chinese medicine with hypnosis and chi gong have tremendous potential for optimum healing.
The ultimate potential of hypnosis has not been fully explored by Western science. The ability of the mind to access information using suggestion is a probable future use of hypnosis combined with thought experimentation. The story of how Rachmaninov regained his creative excellence after daily hypnotic therapy is a good example of a non-pharmaceutical means of integrating the waking consciousness with the creative unconscious. The creative unconscious, which actively seeks an artistic integration with the waking world of conscious reality can enhance the performing aspects of the self.
Much of success in any field of inquiry is dependent upon the performance level of the individual, and this level can be greatly increased using suggestion. Any specific skill or creative ability can be tremendously enhanced in an extremely short period of time using hypnotherapeutic methods. This includes both physiological and mental changes, both of which improve the performance of the individual. Chi gong includes hypnosis and self-hypnosis; it is a method of combining energy cultivation with trance as a means of generating health and longevity. It also leads to kundalini activation.
Whatever creative project a person is working upon in waking reality is often the subject of dreams. These dreams can be guided and shaped with hypnotic suggestion so that it affects the conscious and unconscious level, and ultimately the integration of both. In terms of Western science, hypnosis is the key to consciousness integration because it is the only non-pharmaceutical means in Western medicine to unite the conscious and unconscious levels of the mind.
Enhancing creativity as well as longevity should be the goal of medical science. Each individual has the ability to rapidly evolve to greater levels of perception by the correct use of hypnosis.
If used incorrectly, hypnosis has resulted in false memory recovery syndrome. The mental compliance aspect between the hypnotherapist and individual is also threatening to the Western concept of individuality. Hypnosis was the original basis of Freud's work. The Western concept of the unconscious comes from his observations after he administered post-hypnotic suggestion to individuals. The definition of neurosis as a repressed unconscious "id" which must be controlled by the superego, represents a view of inner conflict as the basis of Western culture. The conflict between the id and the superego is the basic duality, which is unified through the completion stage of meditation. The conjunction of opposites actually represents the unification of the id and the superego, which results in an integration of perception.
Hypnosis works so well medically that it should be included in all future scientific endeavors. Very few scientists have understood that an integration of unconscious and conscious information will lead to greater discoveries and breakthroughs. Western culture values speed above any other commodity and hypnosis can be used as a means to greatly increase the speed of creative discovery in any scientific field. Creative discovery leads to greater truth, the goal of science as a whole.
The ultimate potential of hypnosis has not been fully explored by Western science. The ability of the mind to access information using suggestion is a probable future use of hypnosis combined with thought experimentation. The story of how Rachmaninov regained his creative excellence after daily hypnotic therapy is a good example of a non-pharmaceutical means of integrating the waking consciousness with the creative unconscious. The creative unconscious, which actively seeks an artistic integration with the waking world of conscious reality can enhance the performing aspects of the self.
Much of success in any field of inquiry is dependent upon the performance level of the individual, and this level can be greatly increased using suggestion. Any specific skill or creative ability can be tremendously enhanced in an extremely short period of time using hypnotherapeutic methods. This includes both physiological and mental changes, both of which improve the performance of the individual. Chi gong includes hypnosis and self-hypnosis; it is a method of combining energy cultivation with trance as a means of generating health and longevity. It also leads to kundalini activation.
Whatever creative project a person is working upon in waking reality is often the subject of dreams. These dreams can be guided and shaped with hypnotic suggestion so that it affects the conscious and unconscious level, and ultimately the integration of both. In terms of Western science, hypnosis is the key to consciousness integration because it is the only non-pharmaceutical means in Western medicine to unite the conscious and unconscious levels of the mind.
Enhancing creativity as well as longevity should be the goal of medical science. Each individual has the ability to rapidly evolve to greater levels of perception by the correct use of hypnosis.
If used incorrectly, hypnosis has resulted in false memory recovery syndrome. The mental compliance aspect between the hypnotherapist and individual is also threatening to the Western concept of individuality. Hypnosis was the original basis of Freud's work. The Western concept of the unconscious comes from his observations after he administered post-hypnotic suggestion to individuals. The definition of neurosis as a repressed unconscious "id" which must be controlled by the superego, represents a view of inner conflict as the basis of Western culture. The conflict between the id and the superego is the basic duality, which is unified through the completion stage of meditation. The conjunction of opposites actually represents the unification of the id and the superego, which results in an integration of perception.
Hypnosis works so well medically that it should be included in all future scientific endeavors. Very few scientists have understood that an integration of unconscious and conscious information will lead to greater discoveries and breakthroughs. Western culture values speed above any other commodity and hypnosis can be used as a means to greatly increase the speed of creative discovery in any scientific field. Creative discovery leads to greater truth, the goal of science as a whole.
Story of the Rainbow Body
In 1998 a strange story emerged from a village in the remote Kham region of eastern Tibet. It is said that a rainbow appeared one day above the cabin of Khenpo A- Chos, a devout lama who had continued to practice and teach Buddhism despite the severe restrictions of the Chinese government. He was in his eighties, but not sick. Nevertheless, he lay down on his bed, began reciting the Tibetan mantra "Om mani padme hum," and died.
Shortly after the nuns, monks and others who studied with him began the Tibetan Buddhist prayers that accompany death they noticed that Khenpo A-Chos' skin began to turn soft and pinkish. His students hurried to another lama to ask about this, and he told them to cover the body and continue their prayers. They placed a thin yellow monk's cloak over him and as the days passed, they saw his body was shrinking. By the end of the week, the students reported, nothing remained—just a few hairs left on the pillow. Khenpo A-Chos had apparently become what is known in Tibetan Buddhism as a Rainbow Body.
The story spread through Buddhist circles, making its way to the United States, where Brother David Steindl-Rast, a Benedictine monk, heard it. He realized that the miraculous event had implications for Christianity: "If we can establish as an anthropological fact that what is described in the resurrection of Jesus had not only happened to others but is happening today," he said, "it would put our view of human potential in a completely different light."
Brother David enlisted the aid of Father Francis Tiso, an associate director of the secretariat for Ecumenical and Interreligious Affairs at the United States Conference of Catholic Bishops in Washington D.C., who also has a doctorate in Buddhist studies. Father Tiso journeyed to Kham with a translator and recorded the testimony of several people who had witnessed the events.
The lama who had been consulted by the students, Lama A-Chos (no relation), told him that achieving the rainbow body "is a matter of inner realization. It's not a philosophical idea. It's not a metaphor." He also showed Father Tiso photographs of himself, indicating what looked like light radiating from his body. Jane Bosveld, Discover Magazine, June 07.
Tiso interviewed Lama Norta, a nephew of Khenpo A-Chos, Lama Sonam Gyantso, a young disciple, and Lama A-Chos.
They described the following: A few days before Khenpo A-Chos died, a rainbow appeared directly above his hut. After he died, there were dozens of rainbows in the sky. Khenpo A-Chos died lying on his right side. He wasn’t sick; there appeared to be nothing wrong with him, and he was reciting the mantra Om mani padme hum over and over. According to the eyewitnesses, after his breath stopped his flesh became kind of pinkish. One person said it turned brilliant white. All said it started to shine.
Lama A-Chos suggested wrapping his friend’s body in a yellow robe, the type all Gelug monks wear. As the days passed, they maintained they could see, through the robe, that his bones and his body were shrinking. They also heard beautiful, mysterious music coming from the sky, and they smelled perfume.
After seven days, they removed the yellow cloth, and no body remained. Lama Norta and a few other individuals claimed that after his death Khenpo A-Chos appeared to them in visions and dreams.
Shrinkage of the body occurred with another guru, Lama Thubten. His miniature-sized frame is now kept in a monastery in Manali, India. Tiso has ascertained that incidents of bodies shrinking or disappearing shortly after death were documented centuries ago, such as in the classic story of Milarepa, a Buddhist saint from Tibet who lived in the 11th century.
Shortly after the nuns, monks and others who studied with him began the Tibetan Buddhist prayers that accompany death they noticed that Khenpo A-Chos' skin began to turn soft and pinkish. His students hurried to another lama to ask about this, and he told them to cover the body and continue their prayers. They placed a thin yellow monk's cloak over him and as the days passed, they saw his body was shrinking. By the end of the week, the students reported, nothing remained—just a few hairs left on the pillow. Khenpo A-Chos had apparently become what is known in Tibetan Buddhism as a Rainbow Body.
The story spread through Buddhist circles, making its way to the United States, where Brother David Steindl-Rast, a Benedictine monk, heard it. He realized that the miraculous event had implications for Christianity: "If we can establish as an anthropological fact that what is described in the resurrection of Jesus had not only happened to others but is happening today," he said, "it would put our view of human potential in a completely different light."
Brother David enlisted the aid of Father Francis Tiso, an associate director of the secretariat for Ecumenical and Interreligious Affairs at the United States Conference of Catholic Bishops in Washington D.C., who also has a doctorate in Buddhist studies. Father Tiso journeyed to Kham with a translator and recorded the testimony of several people who had witnessed the events.
The lama who had been consulted by the students, Lama A-Chos (no relation), told him that achieving the rainbow body "is a matter of inner realization. It's not a philosophical idea. It's not a metaphor." He also showed Father Tiso photographs of himself, indicating what looked like light radiating from his body. Jane Bosveld, Discover Magazine, June 07.
Tiso interviewed Lama Norta, a nephew of Khenpo A-Chos, Lama Sonam Gyantso, a young disciple, and Lama A-Chos.
They described the following: A few days before Khenpo A-Chos died, a rainbow appeared directly above his hut. After he died, there were dozens of rainbows in the sky. Khenpo A-Chos died lying on his right side. He wasn’t sick; there appeared to be nothing wrong with him, and he was reciting the mantra Om mani padme hum over and over. According to the eyewitnesses, after his breath stopped his flesh became kind of pinkish. One person said it turned brilliant white. All said it started to shine.
Lama A-Chos suggested wrapping his friend’s body in a yellow robe, the type all Gelug monks wear. As the days passed, they maintained they could see, through the robe, that his bones and his body were shrinking. They also heard beautiful, mysterious music coming from the sky, and they smelled perfume.
After seven days, they removed the yellow cloth, and no body remained. Lama Norta and a few other individuals claimed that after his death Khenpo A-Chos appeared to them in visions and dreams.
Shrinkage of the body occurred with another guru, Lama Thubten. His miniature-sized frame is now kept in a monastery in Manali, India. Tiso has ascertained that incidents of bodies shrinking or disappearing shortly after death were documented centuries ago, such as in the classic story of Milarepa, a Buddhist saint from Tibet who lived in the 11th century.
Understanding the Yin and Yang
The ancient Taoists, those natural philosophers of change and balance, used the concepts of yin and yang to symbolize the polarity of existence. Everything that exists can be assigned either to yin or yang, thus identifying its polar aspects. In this way, all elements are paired and balanced with each other—night and day, sun and moon, moist and dry, dark and light, fire and water, male and female. It is through this interdependence and interrelationship that the universe, and we humans within it, remains in balance and harmony.
The principle of yin/yang is fundamental to any understanding of Taoist philosophy or sexual yoga. As do so many Taoist ideas, this concept of yin and yang comes from nature. Originally yang stood for the light side of a hill, the side facing the sun. Yin stood for the shady side, away from the sun.
The qualities of yang are brightness, heat, activity, upward and outward direction, aggressiveness, expansion and what we might think of as maleness. The qualities of yin are darkness, water, cold, rest, inward and downward direction, stillness, receptivity, and what we might think of as femaleness.
It is very important to understand that when we talk about yin and yang we are not talking of gender or sex. We all have both yin and yang qualities, whether we are male or female. The balance of these two qualities is not static and concrete, but ever moving and shifting. At times our yin side may assert itself, at other times our yang side.
By being aware and sensitive to the balance and subtle shifts of our own yin and yang qualities we are better able to make proper decisions and conduct ourselves with greater integrity and foresight in our dealings with others.
Yin and yang are not two completely separate forces. They are, instead, different facets of one unifying principle.
The principle of yin/yang is fundamental to any understanding of Taoist philosophy or sexual yoga. As do so many Taoist ideas, this concept of yin and yang comes from nature. Originally yang stood for the light side of a hill, the side facing the sun. Yin stood for the shady side, away from the sun.
The qualities of yang are brightness, heat, activity, upward and outward direction, aggressiveness, expansion and what we might think of as maleness. The qualities of yin are darkness, water, cold, rest, inward and downward direction, stillness, receptivity, and what we might think of as femaleness.
It is very important to understand that when we talk about yin and yang we are not talking of gender or sex. We all have both yin and yang qualities, whether we are male or female. The balance of these two qualities is not static and concrete, but ever moving and shifting. At times our yin side may assert itself, at other times our yang side.
By being aware and sensitive to the balance and subtle shifts of our own yin and yang qualities we are better able to make proper decisions and conduct ourselves with greater integrity and foresight in our dealings with others.
Yin and yang are not two completely separate forces. They are, instead, different facets of one unifying principle.
What is the Kundalini?
In the writings of the Indian expert on kundalini, Gopi Krishna, we find the following: Heaven has planted in the human body a powerful reservoir of psychic energy that, when roused to activity, can lead to transcendental states of consciousness, genius, and supernormal psychic gifts.
Though millions of ordinary people may know about the breakthroughs in astronomy, medicine, chemistry, and other branches of science, hardly anybody is familiar with a far more important development: the almost unbelievable potential lying dormant in their own brain. It is this power center in the human body that the sages in India knew as Kundalini and that adepts in other parts of the world called by names as varied as the “sun behind the sun” and the “philosopher’s stone.”
-Gopi Krishna, Kundalini: The Evolutionary Energy in Man
What is this kundalini that we are talking about here? To understand kundalini we must understand the term prana, which means something quite close to the Chinese chi. Prana is life energy and, like chi, can be linked to the breath. Also, like chi, it is the original energy that gives life to and supports all of our physical, mental and even emotionalactivities. As an old saying goes, “Where there is breath, there is life.” We can go without food or even water (as in some yogic practices in India as well as in China) for days, weeks, or even months at a time but we cannot go for more than a few minutes without breathing.
Many yogic practices are about strengthening or purifying the prana or life force. The specific aspect of the life force that is called kundalini is said to reside deep in the first chakra of the body, lying coiled there like a snake. The image of a snake rising through the spinal core is used to describe the awakening of the kundalini energy. This energy called the kundalini is the juncture where the body meets the other elements of consciousness. Activation of the kundalini spreads this primal energy up along channels called nadis, through the knots of the chakras. Or course to do this one needs proper coaching. Although occasionally pain is described, usually the sensations of heat, pleasure, and even ecstasy are reported.
Though millions of ordinary people may know about the breakthroughs in astronomy, medicine, chemistry, and other branches of science, hardly anybody is familiar with a far more important development: the almost unbelievable potential lying dormant in their own brain. It is this power center in the human body that the sages in India knew as Kundalini and that adepts in other parts of the world called by names as varied as the “sun behind the sun” and the “philosopher’s stone.”
-Gopi Krishna, Kundalini: The Evolutionary Energy in Man
What is this kundalini that we are talking about here? To understand kundalini we must understand the term prana, which means something quite close to the Chinese chi. Prana is life energy and, like chi, can be linked to the breath. Also, like chi, it is the original energy that gives life to and supports all of our physical, mental and even emotionalactivities. As an old saying goes, “Where there is breath, there is life.” We can go without food or even water (as in some yogic practices in India as well as in China) for days, weeks, or even months at a time but we cannot go for more than a few minutes without breathing.
Many yogic practices are about strengthening or purifying the prana or life force. The specific aspect of the life force that is called kundalini is said to reside deep in the first chakra of the body, lying coiled there like a snake. The image of a snake rising through the spinal core is used to describe the awakening of the kundalini energy. This energy called the kundalini is the juncture where the body meets the other elements of consciousness. Activation of the kundalini spreads this primal energy up along channels called nadis, through the knots of the chakras. Or course to do this one needs proper coaching. Although occasionally pain is described, usually the sensations of heat, pleasure, and even ecstasy are reported.
Wednesday, July 14, 2010
Tantric Sex
It is said that the tantric path can be a slippery slope without proper understanding and guidance. Without the amount of preparation, self-cultivation, and deep understanding of the principles involved, one will only be indulging in low-level desires and not truly experiencing the tantric path of ultimate freedom and awareness.
In ancient tantric texts from India we see that sex is viewed as having three distinct purposes — procreation, pleasure, and liberation. Spiritual seekers are able to use this most fundamental of human expressions to facilitate greater communication and trust levels with their partners, and are able to improve their health physically, emotionally, and psychologically. They can also use this powerful form of energy cultivation for further spiritual growth.
In India many types of sexual rituals were practiced. Some of them involved elaborate preparation and purification rites. In these rituals, the male and the female were seen as living embodiments of the primordial aspects of the universe—Shiva and Shakti. When they are joined physically these Shiva and Shakti energies are fused, resulting in a powerful energy field. This energy field then allows both the male and female to achieve higher states of consciousness as well as greater levels of health and spiritual insight.
An important part of this practice was seminal retention. It was believed that semen, being full of life-giving properties, was too precious to be lost.
In ancient tantric texts from India we see that sex is viewed as having three distinct purposes — procreation, pleasure, and liberation. Spiritual seekers are able to use this most fundamental of human expressions to facilitate greater communication and trust levels with their partners, and are able to improve their health physically, emotionally, and psychologically. They can also use this powerful form of energy cultivation for further spiritual growth.
In India many types of sexual rituals were practiced. Some of them involved elaborate preparation and purification rites. In these rituals, the male and the female were seen as living embodiments of the primordial aspects of the universe—Shiva and Shakti. When they are joined physically these Shiva and Shakti energies are fused, resulting in a powerful energy field. This energy field then allows both the male and female to achieve higher states of consciousness as well as greater levels of health and spiritual insight.
An important part of this practice was seminal retention. It was believed that semen, being full of life-giving properties, was too precious to be lost.
Sexual Yoga
The use of sexual energy for spiritual attainment, sometimes called dual cultivation, has been practiced for health and spiritual cultivation in both the West and East for centuries. In the West it was sometimes called sex magic and was used in both religious and magical pursuits. The fundamental concept of dual cultivation and sex magic is that sexual energy is an extremely powerful force; when we harness this potent energy we can use it for attaining transcendent states.
In some schools it was the orgasmic release that was thought to confer power upon the celebrants; an example of this is in the union of the High Priestess and the High Priestas they celebrate the Great Rite of Wicca in European pagan schools. In other schools it was thought that retention of the orgasm freed up great areas of creative and spiritual energy. It was believed that in the transmutation of the orgasm one could be lifted into greater heights of energetic and spiritual attainment.
In India the study of sexual yoga covered a wide range of practices. One can travel to the great temple of Konorak to see these holy buildings absolutely covered with hundreds of intertwined figures having sex in every sort of posture possible. Rather than viewing this as pornographic the Indians see it as the god and goddess at play.
The image of yab-yum is a common symbol found in India, Bhutan, Nepal, and Tibet. This image is that of a male deity in sexual union with his female consort, usually sitting in his lap and facing him. The male figure usually represents the quality of compassion and the female figure that of insight. This is actually a representation of an inner union, one that takes place within the body and psyche of the tantric practitioner. It often represents the mystical union of wisdom and compassion. Yab-yum can also be connected to the tantric practice of Karmamudra. This practice involves having a physical partner as well as the practice of tummo or inner heat.
Dual cultivation was taken very seriously in some tantric Buddhist circles. In Tibet one sees many tankas (religious paintings) of various divinities, male and female, in conjoined bliss. There are, of course, many layers of meaning in these images.
Tibetan ritual chanting practice also uses two objects. The dorje, called the Diamond Thunderbolt Scepter, is the male and represents compassion. The bell is the female and represents wisdom. Manipulated together during ritual, these two objects dance together in a cosmic dance of male and female, compassion and wisdom. In some schools of Buddhist practice, trying to reach enlightenment without tantric union is likened to using water to churn butter.
Inner Illumination
The basic idea here is that a normal human being is like a 60 watt light bulb. For an enlightened human being, the frequency of the energy of the body has been greatly increased, so it's as if the person has been turned into a 300 watt light bulb. There is a tremendous amount of energy stored within the pre-birth energy body system. The starting point of the body in particular contains a vast reservoir of stored energy that can be released by correct practice, including breathing exercises, specific meditation movements, special diet, acupuncture, and herbs. The concept is based on recreating the breathing pattern that you had when you were inside your mother, with the goal of recreating conception within yourself, which is the union of yin and yang. That results in inner illumination, where you are using the starting point of the body to fully activate the brain and to open the third eye, or mind's eye, and in turn unites the individual mind with the mind of the universe - that's the realization of the Tao, or shen-ming, which is inner illumination.
Probable Reality
The idea of probable reality is that there isn't any one independent reality according to quantum physics, that there are actually multiple probable realities. So you could even describe your own life as being multiple probable realities, with each day that you've lived being a parallel probable you.
What you see with the concept of all the cells in your body being fully replaced in seven years, means that every seven years you are a totally different probable version with an illusion that it's the same you. Basically what we're saying is that there is a you that's ten years old, there's a you that's not alive, there's a you that was never born, there's a you that's the opposite sex, there's a you that's fully enlightened, there's a you that is African - that there are multiple parallel probable and alternative versions of yourself, and there are multiple parallel probable and alternative versions of anything that you can conceive of or that's observable. What we have here is multiple multidimensional probable versions of anything which appears to exist by itself, where we're aware of it or not. This is the consequence of scientific inquiry, and is what the idea of the multi verse is based upon.
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