Sample Text
Ads
Advertisement
EdiTEd AND CONVERTED INTO PDF VERSION BY
(Comentário em realce bk
21/03/2007 21:34:23
Weblog: Right.MihanBlog.com
E-mail: RightTheProphet@yahoo.com)
RIGHT.
SOURCE: www.plotinus.com
TIBETAN DREAM YOGA - CALM ABIDING "ZHINÈ"
Part 1
Concentration on the Tibetan letter "A"
Concentration on the letter A
An interesting way of unfolding the mysteries of the inner process is through dream yoga. A
successful seeker in dream-work must be stable enough in presence to avoid being swept
away by the winds of karmic emotions and lost in the dream. As the mind steadies, dreams
become longer, less fragmented, and more easily remembered, and lucidity is developed..
Waking life is equally enhanced as we find that we are increasingly protected from being
carried away by the habitual emotional reactions that draw us into distraction and
unhappiness. Dream -work can instead develop the positive traits that lead to happiness
and support the seeker in the spiritual journey.
All yogic and spiritual disciplines include some form of practice that develops concentration
and quiets the mind. In the Tibetan tradition this practice is called calm abiding (zhine). We
recognize three stages in the development of stability: forceful zhine, natural zhine, and
ultimate zhine. Zhine begins with mental fixation on an object and, when concentration is
strong enough, moves on to fixation without an object. (Same principle as working with the
Perfect Model presented to you on this website).
Begin the practice by sitting comfortably on a chair or in the five-pointed meditation
posture: the legs crossed, the hands folded in the lap in meditation position with palms up
and placed one on top of the other, the spine straight but not rigid, the head tilted down
slightly to straighten the neck, and the eyes open. The eyes should be relaxed, not too wide
open and not too closed. The object of concentration should be placed so that the eyes can
look straight ahead, neither up nor down. During the practice try not to move, not even to
swallow or blink, while keeping the mind one pointedly on the object. Even if tears should
stream down your face, do not move. Let the breathing be natural.
Generally, for practice with an object, Zhine practitioners use the Tibetan letter A as the
object of concentration. This letter has many symbolic meanings but here is used simply as
a support for the development of focus. Other objects may also be used — the letter A of
the English alphabet, an image of your Perfect Model, or any other sacred Image , the
sound of a mantra, the breath — almost anything. However, it is good to use something
connected to the sacred, as it serves to inspire you. Also, try to use the same object each
time you practice, rather than switching between objects, because the continuity acts as a
support of the practice. It is also somewhat preferable to focus on a physical object that
is outside the body, as the purpose is to develop stability during the perception of
external objects and, eventually, of the objects in dream.
. Concentration on the Tibetan letter "A"
If you wish to use the Tibetan "A" you can write it on a piece of paper about an inch
square. Traditionally, the letter is white and is enclosed in five concentric colored circles:
the center circle that is the direct background for the "A" is indigo; around it is a blue
circle, then green, red, yellow, and white ones. Tape the paper to a stick that is just long
enough to support the paper at eye level when you sit for practice, and make a base that
holds it upright. Place it so that the "A" is about a foot and a half in front of your eyes.
The Tibetan Letter "A"
Many signs of progress can arise during the practice. As concentration strengthens and the
periods of practice are extended, strange sensations arise in the body and many strange
visual phenomena appear. You may find your mind doing strange things, too! That is all
right. These experiences are a natural part of the development of concentration; they arise
as the mind settles, so be neither disturbed by nor excited about them.
FORCEFUL ZHINE
The first stage of practice is called "forceful" because it requires effort. The mind is easily
and quickly distracted, and it may seem impossible to remain focused on the object for
even a minute. In the beginning, it is helpful to practice in numerous short sessions
alternating with breaks. Do not let the mind wander during the break, but instead recite a
mantra, or work with visualization, or work with another practice you may know, such as
the development of compassion. After the break, return to the fixation practice. If you are
ready to practice but do not have the particular object you have been using, visualize a ball
of light on your forehead and center yourself there. The practice should be done once or
twice a day, and can be done more frequently if you have the time. Developing
concentration is like strengthening the muscles of the body: exercise must be done
regularly and frequently. To become stronger keep pushing against your limits.
Keep the mind on the object. Do not follow the thoughts of the past or the future. Do not
allow the attention to be carried away by fantasy, sound, physical sensation, or any other
distraction. Just remain in the sensuality of the present moment, and with your whole
strength and clarity focus the mind through the eye, on the object. Do not lose the
awareness of the object even for a second. Breathe gently, and then more gently, until the
sense of breathing is lost. Slowly allow yourself to enter more deeply into quiet and calm.
Make certain that the body is kept relaxed; do not tense up in concentration. Neither should
you allow yourself to fall into a stupor, a dullness, or a trance.
Do not think about the object, just let it be in awareness. This is an important distinction to
make. Thinking about the object is not the kind of concentration we are developing. The
point is just to keep the mind placed on the object, on the sense perception of the object,
to undistractedly remain aware of the presence of the object. When the mind does get
distracted and it often will in the beginning, gently bring it back to the object and leave it
there.
NATURAL ZHINE
As stability is developed, the second stage of practice is entered: natural zhine. In the first
stage, concentration is developed by continually directing the attention to the object and
developing control over the unruly mind. In the second stage, the mind is absorbed in
contemplation of the object and there is no longer the need for force to hold it still. A
relaxed and pleasant tranquility is established, in which the mind is quiet and thoughts
arise without distracting the mind from the object. The elements of the body become
harmonized and the prana moves evenly and gently throughout the body. This is an
appropriate time to move to fixation without an object.
Abandoning the physical object, simply fix the focus on space. It is helpful to gaze into
expansive space, like the sky, but the practice can be done even in a small room by fixing
on the space between your body and the wall. Remain steady and calm. Leave the body
relaxed.
Rather than focusing on an imagined point in space, allow the mind, while remaining in
strong presence, to be diffuse. We call this "dissolving the mind" in space, or "merging the
mind with space." It will lead to stable tranquility and the third stage of zhine practice.
ULTIMATE ZHINE
Whereas in the second stage there is still some heaviness involved in the absorption in the
object, the third stage is characterized by a mind that is tranquil but light, relaxed, and
pliable. Thoughts arise and dissolve spontaneously and without effort. The mind is
integrated fully with its own movement.
In the Dzogchen tradition, this is traditionally when the master introduces the student to
the natural state of mind. Because the student has developed zhine, the master can point
to what the student has already experienced rather than describing a new state that must
be attained. The explanation, which is known as the "pointing out" instruction, is meant to
lead the student to recognize what is already there, to discriminate the moving mind in
thought and concept from the nature of mind, which is pure, non-dual awareness. This is
the ultimate stage of zhine practice, abiding in non-dual presence, rigpa (awareness) itself.
OBSTACLES
In developing the zhine practice, there are three obstacles that must be overcome:
agitation, drowsiness, and laxity.
Agitation
Agitation causes the mind to jump restlessly from one thought to another and makes
concentration difficult. To prevent this, calm yourself before the practice session by
avoiding too much physical or mental activity. Slow stretches may help to relax the body
and quiet the mind. Once you are sitting, take a few deep, slow breaths. Make it a practice
to focus the mind immediately when you start the practice to avoid developing the habit of
mentally wandering while sitting in meditation posture.
Drowsiness
The second obstacle is drowsiness or sleepiness, which moves into the mind like a fog, a
heaviness and torpor that blunts awareness. When it does this, try to strengthen the mind's
focus on the object in order to penetrate the drowsiness. You may find that drowsiness is
actually a kind of movement of the mind that you can stop with strong concentration. If this
does not work, take a break, stretch, and perhaps do some practice while standing.
Laxity
The third obstacle is laxity. When encountering this obstacle you may feel that your mind is
calm, but in a passive, weak mental state in which the concentration has no strength. It is
important to recognize this state for what it is. It can be a pleasant and relaxed experience
and, if mistaken for correct meditation, may cause the practitioner to spend years
mistakenly cultivating it, with no discernable change in the quality of consciousness. If your
focus loses strength and your practice becomes lax, straighten your posture and wake up
your mind. Reinforce the attention and guard the stability of presence. Regard the practice
as something precious, which it is, and as something that will lead to the attainment of the
highest realization, which it will. Strengthen the intention and automatically the
wakefulness of the mind is strengthened.
Zhine practice should be done every day until the mind is quiet and stable. It is not only a
preliminary practice, but is helpful at any point in the practitioner's life; even very
advanced yogis practice zhine. The stability of mind developed through zhine is the
foundation of dream yoga and all other meditation practices. Once we have achieved a
strong and reliable steadiness in calm presence, we can develop this steadiness in all
aspects of life. When stable, this presence can always be found, and we will not be carried
away by thoughts and emotions. Then, even though karmic traces continue to produce
dream images after falling asleep, we remain in awareness. This opens the door to the
further practices of both dream and sleep yogas.
Note: The extracts contained here are for personal use only, and may not be reproduced for
commercial distribution.)
(These are excerpts from two different Dzogchen Dream Yoga books - "Dream Yoga and the
Practice of Natural light" by Namkhai Norbu and "The Tibetan yogas of dream and Sleep" by
Tenzin Wangyal Rimpoche)
.
A
TIBETAN DREAM YOGA
Part : 2
How dreams can help -Cultivating our innate ability to wake up within the dream can -
Awakening within a dream -The six yogas of Tibet -Spiritual benefit of Tibetan dream yoga -
Dreaming -The practice of Tibetan dream yoga -Daytime practice -Mirror practice -Partner
exercise -Wake-up practice -Night time practice -Deepening your practice - The life long
practice of Tibetan dream yoga
His Holiness the Fourteenth Dalai Lama said: "Tibetan Buddhism considers
sleep to be a form of nourishment, like food, that restores and refreshes the
body. Another type of nourishment is samadhi, or meditative concentration. If
one becomes advanced enough in the practice of meditative concentration,
then this itself sustains or nourishes the body."
Dreams are a significant part of our life. They are as real and unreal as life
itself. Dreams are extremely personal - and transpersonal, too. Our dreams are
a reflection of ourselves: in dreams, no matter how many characters appear,
we meet ourselves. Dreams are mirrors to our soul. They can help us to better
understand ourselves, our world, and the nature of reality. Dreams introduce
us to other dimensions of experience. Here, time and space are much more
liquid and plastic; they can be shaped and reshaped almost at will. Dreams hint
of other worlds, other lives. They are a glimpse of our afterlife. Everyone
dreams, although not all dreams are remembered equally. Fifty-six percent of
Americans have had a lucid dream - that is, a dream in which one is aware that
one is dreaming. Twenty-one percent say they have a lucid dream once a
month or more. Meditators report vividly clear, self-aware dreams weekly and
even more often.
How Dreams Can Help Us
Great healers have long recognized the power of dreams to inform and support
us. Hippocrates said, Dreams are one of the most important ways to diagnose
a patients illness." Sigmund Freud's turn-of-the-century work. The
Interpretation of Dreams, marked the beginning of the era of modern
psychology and psychoanalysis. Certain dreams can convey subconscious,
valuable information to the dreamer. A week before the event, Abraham
Lincoln dreamed that he would be assassinated. The emperor Constantine
dreamed of radiant Greek letters spelling the name of Christ and was
converted, leading to the dramatic conversion of the entire Byzantine Empire.
I, myself, have received messages, teachings, and blessings through my
dreams from the spiritual masters I have known and loved in this lifetime.
Some contemporary psychologists consider lucid dreaming a valuable practice
for personal growth. This model is, however, different from Tibetan dream
yoga. The spiritual practice goes deeper, helping us work with the great
passages of life and death. Tibetan dream yoga teaches us how to navigate the
groundlessness of moment-to-moment existence, which typically makes no
intellectual sense. It is at this level that we cut through the illusory nature of
mind and truly experience our marvelous human existence.
Cultivating our innate ability to wake up within the dream can:
• Increase clarity and lucidity, both waking and sleeping
• Help us realize the transparent, dream-like nature of experience
• Free the mind
• Release energy blockages and accumulated tension and stress
• Loosen habits and make us more open, attuned, and flexible
• Unleash and mobilize creativity
• Bring repressions and denials into consciousness
• Clarify and dispel confusion
• Solve problems
• Reveal the process of death and rebirth
• Heal and relax us
• Expose fantasies
• Unlock aspirations and potentials
• Facilitate direct encounters with our shadow nature
• Provide spiritual blessings, visions, and guidance
• Help open our innate psychic capacities
• Remove hindrances and obstacles
• Help prepare (rehearse) us for death and the afterlife
Awakening within the dream
The seminal Chinese philosopher Chuang Tzu dreamed he was a butterfly.
Upon awakening, he wondered whether he was a man who had dreamed he
was a butterfly, or a butterfly dreaming he was a man. Chuang Tzu's musings
underscore a fundamental truth: life is like a dream.
Spiritual life is about awakening from the dream of unreality. The word Buddha
itself is from the word bodhi, "awakeful." Buddhist wisdom and practice help us
to awaken to who and what we truly are, and to recognize the difference
between the real and the unreal in our daily life. All of our spiritual practices
are designed to awaken us from the daydream of illusion and confusion, where
we are like sleepwalkers, semiconsciously muddling our way through life.
Self-knowledge through spiritual awakening helps us become masters of
circumstances and conditions, rather than victims. This is why the Armenian
spiritual master George Gurdjieff said: "Contemporary man is born asleep, lives
asleep, and dies asleep. And what knowledge could a sleeping man have? If
you think about it and at the same time remember that sleep is the chief
feature of our being, you will soon understand that if man wishes to obtain
knowledge, he should first of all think about how to awaken himself, that is
about how to change his being."
South American shamans call this awakening from the dream of life
"shapeshifting": entering into a spiritual journey with the explicit
purpose of transformation. Shapeshifting and other forms of conscious
dream-work can, through regular practice, help us experience other
realms of existence, visit our dear departed, and achieve spiritual
mastery.
Australian aborigines say we all live in the dreamtime: we are like dream
characters, living out our lives beyond the illusion of being born and dying.
Tibetan masters call this dreamtime the bardo, or intermediate stage. Bardos
exist between the ending of one state and the beginning of another, such as
birth and death - or death and rebirth. Dreaming, too, is a bardo, marking the
seemingly unstructured zone between waking and sleeping.
Tibetan Buddhism is unique among Buddhist schools in teaching us how to
awaken within the dream and how to practice spiritually while sleeping. This is
the essence of Tibetan dream yoga, and the focus of all the practices
associated with it. The Yoga of the Dream State, an ancient Tibetan manual on
the practice of dream yoga and lucid dreaming teaches that we can learn five
spiritually significant wisdom lessons through assiduously practicing this path of
awakening:
• Dreams can be altered through will and attention
• Dreams are unstable, impermanent, and unreal — much like fantasies,
magical illusions, mirages, and hallucinations
• Daily perceptions in the everyday waking state are also unreal
• All life is here today and gone tomorrow, like a dream; there is nothing to
hold on to
• Conscious dreamwork can lead us to the realization of wholeness, perfect
balance, and unity.
For centuries, Tibetan masters have taught their students how to use
dreamtime and dream space to further spiritual progress by increasing
awareness during the dream state. Tibetan Dream Yoga brings you these same
techniques for realizing the five wisdom lessons and reaping the benefits of
awakening within the dream.
The Six Yogas of Tibet
Tibetan dream yoga is one of the renowned Six Yogas of Tibet, an ancient
Buddhist teaching that originates with the enlightened yogic adepts (siddhas) of
ancient India. These yogas (or practices), utilized for a millennium by all four
schools of Tibetan Buddhism, help us to utilize the body/mind/spirit as a
vehicle for awakening and enlightenment — by day, by night, and in the
afterlife (bardo).
The Six Yogas are:
• Inner heat (mystic incandescence) yoga
• Illusory body yoga
• Dream yoga
• Clear light yoga
• Bardo yoga
• Conscious transformation yoga
The Six Yogas tradition was first brought to Tibet thirteen hundred years ago
by the Indian tantric master Padmasambhava, founder of the Ancient School
(Nyingmapa) of Tibetan Buddhism. Padmasambhava himself received the
teachings he codified as The Yoga of the Dream State from a mysterious yogi
named Lawapa. In ensuing centuries, as Buddhism grew and flourished in
Tibet, Marpa the Translator and other Tibetan sages made the grueling journey
on foot to India to study from yogic masters, then brought the teaching back
Assinar:
Postar comentários (Atom)
0 comentários: