Tantra Buddhism

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					Buddhism “Invaded” – Shiva and
Shakti enter the Buddhist Realm
Kali – the “Dark Woman of Time”
          subdues Shiva
    Tantra: a Revolution in Practice
      and the Theory of Practice
   The Mahasiddhas
        Using the “negative”
    characteristics to obtain
    “positive” results
        Tilopa – the “brothel
    running sesame presser”
        Naropa – from
    marriage, to monkhood
    to siddha
                  A new, positive view of the body
                   cakra, prana, nadi and bindu,
left-handed or “woman” tantra and right-handed or non-sexual tantra

                            heart chakra
                         Cakra Structure
(just above the head)    connection to the divine               space / thought
 sahasrāra, सहस्रार

Third eye                intuition extra-sensory perception     time / light
 ājñā, आज्ञा

 viśuddha, विशुद्ध       speech, self-expression                life / sound

 anāhata, अनाहत          devotion, love, compassion, healing air

Solar plexus
 maṇipūra, मणिपूर        mental functioning, power, control fire

 svādhiṣṭhāna, स्िाधिष्ठान emotion, sexual energy, creativity   water
                           instinct, survival, security
 mūlādhāra, मूलािार        instinct, survival, security         earth
          Beginnings of tantra:
         an etymological review
   The union of the Sun and Moon, the Diamond and
    the Lotus, the Male and the Female = Wisdom and
    Compassion - from the “Right-handed” Shingon
    Japanese side
…and another view of union, from
   the “left-handed” side….
     Mantra, Mandala, Mudra - the
         three bodily actions
   1. Mantra Ritual
    chants to motivate
    the mind to focus on
   2. Mandala Ritual
    images to concentrate
    the mind
   3. Mudra Ritual hand
    gestures symbolizing
    aspects of Buddhist
    Speech, Mind, Body the
corresponding "three mysteries"
   1. Mantra: The mystery of speech This
    indicates the microcosmic, resonating
    aspect of reality
   2. Mandala: The mystery of mind This
    points to the mesocosmic level of reality,
    we experience the world in our minds
   3. Mudra: The mystery of body This
    reveals the macrocosm, the embodied
    aspect of the universe
              New Literatures
   Dharani – Protective
   Sadhana – “Proving”
    Texts – generating
    the deity
    A new hierarchy: Nine Levels of
     the Hevajra and Guhyagarbha
       The Entrance: reference to
         “nirmanakaya” Buddha
   The Sravakas – “no self” among the
   Pratyekabuddhas: meditation on
   Mahayana: bodhicitta
          Three “Outer Tantras”:
    Generating familiarity with the “mind-
       impression” a.k.a. “deity” or
        “sambhogakaya” Buddha
   4. Kriyatantra - All phenomena are without self-
    nature visualize yourself in your ordinary form,
    as subject and the deity as if a king and to
    obtain siddhis
   5. Upatantra – receiving the empowerment of
    the five dhyani Buddhas, the “deity” becomes a
    friend, brother
   6. Yogatantra - union with the nature,
    emphasizes inner practice more than outer
    conduct All phenomena are free from all diffuse
    characteristics „luminosity inseparable from great
    emptiness and realization of Dharmata
            Three “Inner” tantras
   7. Mahayoga - inseparability of phenomena and great
    emptiness The skilful means to attain the inseparability
    of emptiness and form is to envision everything as the
    pure mandala of the deities. This is relative truth. Pure
    and impure are not differentiated
   8. Anuyoga visualizing all phenomena and beings as the
    mandala of deities and the path of skilful means for
    example wisdom completive phase or meditating on the
    channels, air and essence. The body of Great Bliss is
    achieved in one lifetime
   9. Atiyoga – Attainment of Buddhahood in this very body
    – one has merged with dharamakaya Buddha
                 The Six Yogas of
                 Naropa (1016-1100)
   1. 1. The Heat, or Dumo Yoga—the Foundation of the Path (Candali
    or Tummo)
                             a. A kind of psychic heat is generated and
    experienced through meditative practices. b. Burns up all obstacles and
    confusion but does not deal with heat generation alone, because it also
    focuses on practicing prana, bindu, and nadi while help to synchronize the
    body and the mind. -Our mind is split in two halves, the inner Candali and
    the outer Candali that each control different realms, and therefore, our
    mind conceives the world in duality. -What must be done is the mind must
    be able to understand the non-duality of all things which is Mahamudra
    through meditative practices.
   -When this happens, prana, nadi, and bindu dissolve together into a kind of
    non-duality type of thinking, which then gives the person attainment of
    vajra body, vajra speech, and vajra mind which makes the base for all
    other yogas.Heat gtum mo - the scientific proof: 115degrees outside body
    temperature melting snow, 98.6 inside Meditator becomes aware of the
    subtle energy channels nadis that exist in the body. Energy currents called
    winds rlung or prana course through these channels on mounts mystical
    physiology. The yogin can harness the energy current called the mind of
    enlightenment and cause it to move from the left and right channels into
    the central channel the madhyamaka susumna. Then it is caused to rise
    through a series of levels called cakras. Sensation of increasing heat and
    light altering body temperature – the point is to realize luminous nature of
                 The Six Yogas of
                 Naropa (1016-1100)
   2. illusory body - the illusory body is visualized as endowed with the six
    perfections and is transformed into the vajra or diamond body The illusory
    body is created from subtle aspects of energy and is generated as the form
    of a deity. The vital energies enter the central channel, then dissolve into
    clear light, the clear light is generated as a tantric deity, so that the
    meditator is visualizing his vital nature and mind as a fully enlightened
    deity. Reality comes to be perceived as malleable and pliable – not (as
    Yoda put it) “made of this crude matter.”
   a. The universe and its contents are nothing but illusions as
    they have no substance in their nature
   b. To completely understand and be able to meditate on this helps
    one to break all attachments and realize the ultimate truth, known
    as mundane illusory body practice.
   c. This will also allow one to realize that the five aggregates,
    six sense organs, and the 18 dhatus are truly divine by nature.
   d. The universe becomes a giant Mandala where all forms become
    deities, sounds are all mantras, and all thoughts become
    pure wisdom.
              The Six Yogas of
              Naropa (1016-1100)
     3. The Dream Yoga—the Yardstick of the Path
    a. In this practice, one comes to realize that there is no
    distinction between their everyday lives and dreaming.
   b. The first step of this stage is the ability to recognize
    that you are dreaming while dreaming, known today as
    lucid dreaming.
   c. The second stage is being able to practice various
    spiritual exercises in mid dream, including the practice of
    the illusory body.
   d. After that, dreams begin to be transformed into the
    next yoga, the practice of luminosity.
               The Six Yogas of
               Naropa (1016-1100)
   4. The Light Yoga—the Essence of the Path
     a. This particular yoga is thought to be the essence in
    the path to enlightenment.
     b. Only through the deepest meditation can one
    experience the illuminating Buddha-nature in Tantra.
     c. We experience momentary flashes of luminosity
    when dying, fainting, and yawning, but we just don‟t
    recognize them.
     d. The major technique here is to try and recognize this
    luminosity even when in dreams, where it is sometimes
    said that a Yogin can even meditate while sleeping.
     e. Through this practice, it is said that it leads directly
    to the experience of Dharmakaya or “reality body” that is
    the very principle of enlightenment.
                The Six Yogas of
                Naropa (1016-1100)
   5. Bardo Yoga: our normal waking experience bardo between the
    birth and death bardo of the dream state from sleep to awaking is
    called dream bardo and reality bardo – unconsciousness at time of
    death Tantrins have no fear due to mental training. a. The bardo
    yoga is classified into three main types: the intermediate state
    between birth and death (life), the intermediate state of dreams,
    and the intermediate state of becoming (between death and
    rebirth), and is the last stage of yoga (Six Yogas of Naropa).
    b. The stage between death and rebirth called the “mind-body”
    is especially important because it is the period that decides
    which realm you will be reborn in.
    c. The best of these stages of practices is to realize the luminosity
    at the time of death. The next is to practice the illusory body after
    the mind-body is separated from the dead physical body.
   d. If neither of these techniques liberate the person, than they will
    be reborn into samsara – consciousness is attracted to a copulating
    couple from fertilization until physical birth
              The Six Yogas of
              Naropa (1016-1100)
   6. Transference of consciousness- transference to a pure
    Buddha world is possible with help of a lama at time of
    death. Consciousness escapes through small hole at
    place where that bones of the skull meet. Important
    mantras are hik and ka: if successful, small amount of
    blood or lymph flows out of the top of the head. One
    can even enter another‟s body through consciousness
    transference. Gampopa elucidated three basic types 1
    lowest one‟s consciousness visualized as Vajradhara 2
    transfer into illusory body 3 transferring consciousness
    into realm of clear light – the rainbow body of supreme
   The Six States of the Bardo

   1. “Rang bzhin or „Natural‟ bardo”: our waking living
    state is the time of life to death
   2. “Bsam gtan or „meditation‟ bardo”:
    concentration Provides opportunity for the given being
    to cultivate meditative equipoise, allowing them to
    achieve stability in the generation and perfection stages
    of meditation. This deepens the awareness of the
    ultimate nature of mind and prepares the meditator for
    the Chikha‟i or “death” bardo.
   3     “Rmi lam bardo”: “path of dreams bardo” - from
    the moment of falling asleep to awake. Gives the person
    the ability to realize the similarity between the illusory
    nature of dreams and reality. The practice of dream
    yoga, enables the practitioner learns to maintain the
    ultimate nature of mind and phenomena during sleep
    and dreaming.
   4      “Chikha‟i bardo”: bardo at the time of death is
    entered at the time when the process of dying surely
    begins, ends with the onset of the onset of the
    Dharmata or “Reality” bardo. This points to the gradual
    disillusion of the five elements and cumulates with the
    inner radience of the ground, also known as visions of
    clear light. A natural arising of inner radiance happens
    immediately after the being stops respiration, which is
    considered an opportune time to realize the Buddha-
    body of Reality.
   5 “Chosnyid bardo”: bardo of experiencing reality. It
    arises after the Chikha‟i or “death” bardo and ends
    before the Sridpa‟i or “life” bardo.
   Based on the practices during one‟s lifetime the
    opportunity to recognize the natural purity and natural
    transformative qualities of the ultimate nature of mind
    occurs in the form of luminosities, rays, sounds, and
    meditational deities, noted by visions of various Buddha
   6       “Sridpa‟i or „life‟ bardo”: This is the bardo of rebirth
   This state is entered after the Chosnyid bardo when the
    consciousness takes the form of a mental body which has been
    conditioned based on the individual‟s past actions.
   1.     Here the individual begins to experience the surroundings
    where they died and experiential states which are powered by the
    individuals past actions (karmically impelled hallucinations).
   2. If liberation from cyclic existence does not come at this state,
    then it comes to an end at the moment of conception, where the
    individual is reborn.
    3. As consciousness has heightened qualities at this level, there is
    potential to reach liberation, or achieve a more favorable state of
    rebirth during this state.
   Thus the six bardos are the classification of the 6 types of
    consciousnesses, where each state forms an intermediate state
    between other states of consciousness.

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