Ей, есть здесь практикующие ту-мо йогу или йогу психического тепла, поделитесь опытом, пожалуйста.

crac333 · Зарегистрирован: 16.04.2012 Суждений: 2316

https://youtu.be/Kac5Sl04pgI вот от таких ребят есть шанс получить что то ценное в плане совета и то не стопроцентный)))
А так есть конечно пару неплохих книжек если уж лень учить языки и куда то ехать...
Вы собственно что по теме читали????

Rupor · Зарегистрирован: 06.12.2019 Суждений: 1107

https://youtu.be/Kac5Sl04pgI вот от таких ребят есть шанс получить что то ценное в плане совета и то не стопроцентный)))
А так есть конечно пару неплохих книжек если уж лень учить языки и куда то ехать...
Вы собственно что по теме читали????

Rupor · Зарегистрирован: 06.12.2019 Суждений: 1107

1. INSTRUCTIONS ON THE HEAT, OR DUMO YOGA A. THE ELEMENTARY PRACTICE The elementary practice of Heat Yoga has five successive steps: ( 1) Visualizing the Emptiness, or Hollowness of the Body. ( 2) Visualizing the Main Psychic-Nerves, or NAdis. (3) [Vase-] Breathing Exercises. ( 4) Manipulating the Bindus. ( 5) Bodily Exercises. (1) Visualizing the Emptiness, or Hollowness of the Body At first the yogi should pray to his Guru for a steady growth of Dumo Heat. He should sit in the "Seven-fold seated posture of Buddha Vairocana": Cross the legs in the Lotus Posture; place both hands, one upon the other, below the navel; straighten the spine like an arrow; slightly bend the neck to press the throat; place the tongue against the roof of the mouth; and focus the eyes upon the tip of the nose. Then the yogi should visualize his body as becoming that of tlie Patron Buddha-but empty within like a balloon. From the head down to t.he tips of the toes there is only hollowness. If he cannot see the whole body as completely hollow he should try to visualize a part at a time. For instance, he can visualize the hollowness of the head, of the neck, of the arms, of the chest, and the like, until the complete hollowness becomes clea r. Then the yogi should visualize his body in different sizes- small as a mustard seed, or large as the whole Univ~r , but all hollow within. He should practice this with great diligence until the vision of the hollow body becomes extremely clear.
2. (2) Visualizing the Main Psychic-Nerves, or Nadis When the vision of body-hollowness has become clear, . the yogi should then visualize the Central Channel in the center of the body. Its upper end reaches the top of the head, and then curves down to the point between the two eyebrows; its lower end reaches a point about four fingers below the navel; its width is that of whipcord; and its color is white on the outside and red within. The yogi should also visualize the other two •channels, namely, the Right and Left rRoma and Junma]. Their width is that of an arrow shaft; the color of the Right Channel is red slightly tinged with white, and that of the Left, vice versa. These two Channels run parallel to but about half an inch from the Central one. Their upper ends also reach the top of the head and then curve down to the two nostrils. All three Channels are hollow, straight, clear, and transparent. Some instructions say that the Central Channel is as thick as an arrow shaft and the other two as thick as [wheat] stalks; • that the Right and Left Channels should be visualized as the intestines of a goat-hoary and old; that the Central Channel should be visualized as blue in color, the Right is red, and the Left as white; others say that all three Channels are white on the outside and red inside. Although these instructions vary in many ways, one can choose any one of them for practice. Some instructions add that the upper end of the Central Channel reaches the Gate of Puriti1 and the lower end extends all the way down to the opening in the privy organ. But I think it would be better to follow the instructions given above. When these three Channels ~ are seen clearly, the yogi should then visualize the Four Cakras in the head, throat.
3. chest, and navel, respectively. The Navel Cakra is also called the Transformation Center, and has sixty-four nadis extending. upward like the ribs of a reversed unbrella; the Heart Cakra is called the Dharma Center, with eight nadis extending downward like an umbrella's ribs; the Throat Cakra is called the Enjoyment Center, with sixteen nadis extending upward; and the Head Cakra, the Great Joy Center. has thirty-two nadis extending downward. All four Cakras are connected with, or "sprout" from the Central Channel, as ribs from the stick of an umbrella. From the tip of each nadi numerous thin "nerves" spread out to cover all parts of the body-forming innumerable networks or plexus. All these nadis are red inside and white outside, and each is hollow within. Some say that they are either red or yellow, some that the Throat and Navel Centers are red, the Heart Center white, and the Head Center green. One may, however, practice either way. If one cannot visualize them clearly all at once, he should visualize a part at a time. But the important point is to make the vision extremely clear, especially that of the three main nadis, or Channels, and the Four Cakras]. Some instructions say that in addition to these four Cakras, the Crown Cakra and the Privy Cakra should b~ added, thus making•"'a total of six; some say one may visualize all the 72,000 nadis in the entire body. But I think one can do with, or without, these additional Cakras and nadis. (3)' The Vase-Breathing Exercises The best time to practice Vase-Breathing is when the breath flows evenly through both nostrils. If one finds that more air is passing through one nostril than the other, he should lie down on that side and use the thumb to close
4. that nostril, forcing the air out through the other one. After a number of breaths, he will find the air running evenly through both nostrils. Now sit up, use a finger to close the. left nostril~ and make a long exhalation through the right one. Then, [after inhaling] make a short exhalation, then a long and gentle one. Practice this three times, then do the same with the left nostril, and finally with both nostrils. When breathing out, the Yogi should think that all hindrances, sins, and sicknesses in the body are expelled. Those who have never practiced this exercise before should press each nostril with the index finger of the same side, and press the side of the chest with the opposite arm and fist when breathing out. The yogi should put his two fists on both knees when breathing through both nostrils. After each exhalation he should inhale deeply, bending the neck slightly before he breathes out again. This is called the "Breath of Nine Blowings," and should only be done once or twice at the outset of meditation. If one practices it too much, he will have headaches and breathing troubles. But sometimes, in the middle of a meditation, he can practice this exercises very gently when needed. Now, the main practice of the Vase-Breathing exercise: Sit as instructed before, and straighten the spine slightly. Put a pillow or blanket about three inches thick under the hips. Then draw in gently a long, subtle breath, pressing the air down below the navel, and swallow spittle with the air. Now contract the sphincter muscle of the anus slightly, and hold the air at the Navel Cakra. When the yogi has become proficient in pressing down the air, he can then contract the sphincter muscle more strongly than before without
5. moving the abdomen. This practice-of pressing the upper air down, pulling the lower air up, and mingling them at the Navel Center so that the protruding lower belly takes the shape of a vase or pot, for this reason, called the "Vase-Breathing Exercise." When the yogi can hold the air no longer, he should take a very short breath to relieve the tension, roll the belly muscle three times, and try to hold the breath once more as long as possible. When he can do so no longer, he should raise the head slightJy and release the air as slowly as he can. These four processes are called inhaling, filling, dissolving, and shooting. Some visualizations should be practiced during the VaseBreathing exercise. When inhaling, visualize the pranas of the Five Elements, in five different colors, being drawn into the nostrils from a distance of about ten inches from the nose; when filling, visualize the air descending through both Channels as though inflating the intestines of a goat, passing through the intersection point, entering the Central Channel, and remaining there; when dissolving, visualize the air circulating [within] the Central Channel; when shooting, visualize a Tig Le which symbolizes the Essence of Prana-Mind shooting up through the Central~ Channel ' . and out at the Head Center. This shooting visualization, however, should only be practiced once at the start of a meditation; to do so too often leads to trouble. According to some Gurus, during the shooting process one should imagine the air leaving the body through the midpoint between the two eyebrows. According to another instruction, the pranas of the Five Elements should be visualized as Five-colored light-beams emanating from numerous tiny triangular-shaped thunderbolts [ dorjes].
6. These tiny dorjes enter, emerge, and remain in the body during the inhaling, exhaling, and holding process, respectively. Some say that during the dissolving process one should first visualize the air as filling the Central Channel, then the Four Cakras, and finally all the nadis of the entire body; but this is criticized by others as a bad method which will cause air to leak from the body. It is never advisable to start with this intensive type of Vase-Breathing, because while one may gain some temporary experiences, he will not benefit much in the long run; besides, he will meet with innumerable [other] difficulties. Therefore a beginner is not advised to practice the vigorous type of Vase-Breathing; instead, he should practice the gentle Vase-Breathing, which will do him a world of good with little or no hindrances. Also, he is strongly recommended not to practice any vigorous type of Vase-Breathing before he has become proficient with the gentle one. The so-called gentle Vase-Breathing is to hold the air for a short while, release it before there is any strain, then at once draw in another breath and hold it again. All this should be repeated eight to ten times, making one complete round. Then the yogi may rest for a short while before repeating it. One should try to prolong the holding period gradually and gently; he should never breathe through the mouth, and should avoid any place where the air is smoky or bad while doing this exercise. If one can hold the breath without strain for two minutes, he is considered to have fulfiJied the minimum requirement for mastering the pranas; for four minutes is average; but if for six minutes or more, that is the highest requirement. Here a few words should be said about the [preliminaryl sign of the pranas entering the Central Channel. This takes
7. place when, at any time during meditation, the breath begins to flow smoothly and evenly through both nostrils, then becomes extremely subtle, and finally stops completely. This phenomenon, however, can also occur when the prana sinks or leaks [ ? ]. If the former, one feels his mind becoming dim and sluggish; if the latter, he cannot visualize at all clearly. But these phenomena do not happen in the case of the pranas' entering the Central Channel. One should bear this great difference in mind. (4) Manipulating the Bindus The yogi should visualize a small white drop [like a dewdrop], about the size of a small pea, sparkling but transparent, at the midpoint between his eyebrows. He should think that this drop [Tig Le, or bindu] is the embodjment of his own mind, and visualize it until it becomes extremely clear. Then, while breathing in as above, he should visualize the Tig Le ascending from between the eyebrows to the upper end of the Central Channel; and during the holding process, he should concentrate on it. While he breathes out he should imagine the Tig Le flowing down again to the midpoint between the brows. He should do all this several times. Then, he takes a long bl).eath and pushes the air down to the Navel Center. At the sam~ time he should imagine that the Tig Le drops down to the Navel Center through the Central Channel like a small iron ball falling through a tube with a rattle; then, while holding the breath, he should concentrate on the Tig Le at the Navel Center. When he exhales, the Tig Le returns again to the Head Center through the Central Channel. [Steadily to improve this meditation] the yogi should first visualize the Tig Le dropping down only to the Throat
8. hair of a hog; it also possesses all four characteristics of the Four Elements-the firmness of earth, the wetness of water, the warmth of fire, and the mobility of air; but its outstanding quality still lies in its great heat-which can evaporate the pranas and produce the Bliss. The yogi who follows the above instructions should be able to lay a good foundation for Dumo Yoga and produce the Heat and Bliss. Some say that in the Heat Yoga practice one should also visualize the four bija syllables:!7 in the Four Cakras. This is described in the Tantras of Hevajra and Demchog, but not in most writings of the Six Yogas. B. THE MORE ADVANCED PRACTICE The above instructions were all directed toward the elementary or basic practice. We sha11 now deal with the more advanced practice, with specific emphasis on: ( 1 ) How to increase the Dumo, or Heat (2) How to increase the Bliss ( 3) How to increase the Non-distinction ( 4) How to improve the Bliss-Void Samadhi ( 5) How to conquer the hindrances in Dumo practice ( 1) How to Increase the Dumo, or Heat In order to increase the Heat, the yogi may lengthen the tongue of Dumo-fire up to eight fingers' breadth, but he should still concentrate mainly on the original Dumo itself -the source from which the fire-tongue springs. He may then visualize the tongue of fire rising to the Heart, Throat, or even the Head Center. Some say that the Dumo should not be visualized above the Throat Center, but since what
9. concerns us here is the production of more heat, it is correct to do so. The yogi may also think of the Dumo-fire spreading into all the nadis-large or small, long or shortthroughout the entire body. Thus the whole body becomes a blazing fireball. At the end of this meditation, all the fire should be withdrawn to the main Dumo. If, in following this practice, one still cannot produce the Heat, or can produce it only in one part of the body, he may try the following exercise: Sit with the legs crossed and arms wrapped around the knees; then hold the Vase-Breath, while rotating the lower part of the abdomen clockwise and counterclockwise many times; protrude and retract the abdomen many times; massage the body, especially the colder parts; ... and also perform other bodily exercises to increase the Heat. All these should be done while holding

the breath. To visualize a great fire raging throughout the body will also help to increase the Heat, but the most important thing is still to think of the Dumo-fire as blazing within the Central Channel. . . . Although the vigorous exercises, such as strong VaseBreathing, bodily movements, etc., can generate heat quickly, the heat so produced is not steady, and cannot last very long. The benefit, therefore, is very smaJL But if one can produce Dumo-heat gradually and steadily _that heat will not lessen, and immeasurable benefit will be gained. Even when it is bitterly cold, the yogi should not wear fur garments; and when it is very hot he should never go naked. Nor should he get close to a fire, expose himself to the hot sun, blow a large trumpet, or breathe through the mouth. He should practice the "Ever-stable Vase-Breathing"28 at all times, eat good and nourishing food, and carefully guard his Tig Le.
If intensive heat is generated in a certain part of the body, throughout it, or between flesh and skin, the yogi should know that this is a symptom of the sudden kindling of the Fire-prana. But as this heat is not stable and wil1 soon disappear, he should pay no attention to it but concentrate on the Dumo in the Navel Center, and try to lead the pranas into the Central Channel. If he feels a blissful or "ecstatic" heat in the Navel Center, while it gradually increases and begins to spread throughout the body, he should know that this is the genuine Dumo-heat which increases greatly the production of the red and white Tig Les. If the yogi follows these instructions but still cannot produce the Dumo, he should do more bodily exercises, such as the "Six Body Movements of Naropa," and so on, as given elsewhere. [See pp. 62, 63. Further exposition is not given in this book. Tr.] (2) How to Increase the Bliss Sit on the ground, with the heel of the left foot [pressed into the groin] close under the sphincter muscle of the anus [to prevent the leakage of Tig Le]. Then visualize the white Tig Le embodied in the reversed Tibetan syllable Ham [ ~ ]-the size of a pea, snow-white in color, round in 0 shape, sparkling with radiance, and situated in the Head Center. Also visualize the Dumo-fire in the Navel Centerits upper end thip as a needle but intensely hot-which begins to generate penetrating heat within the Central Channel; as a result, the white Tig Le of the Head Center begins to melt and drip down. Through this melting of the Tig Le a great Bliss is produced. In this bliss-producing practice the yogi should inhale air to fan the Dumo-heat
below the Navel, which in turn continues to melt the white Tig Le at the Head Center, causing it to drip down incessantly [and inexhaustibly] to the Throat Center and spread through all the nadis thereof. A great bliss and heat, permeating the e.ntire body, is thus generated. Then the flow of the dripping Tig Le spreads down to the Navel Center, in turn producing even greater bliss .... If this visualization can only produce a slight bliss, the following practice should be stressed: Think that the Dumo-fire, thin as a needle, lengthens upward from the Navel to the Head Center, touching the white Tig Le, melting it, and causing it to spread through the nadis of the Head Center; at the same time imagine that even more bliss is produced; then concentrate on this blissful experience for a short time. In this manner the yogi should visualize the Tig Le dripping down and spreading through all Four Cakras. After this, the "reversing exercise" should be applied by visualizing the white Tig Le's return to the Head Center. Both the descending and ascending of the Tig Le should be frequently .practiced. In addition, the yogi should visualize the white Tig Le and Dumo as merging into one •al}d spreading over the entire body through the innumerable .padis, thus producing great bliss. When the dripping white Tig Le descends upon the Dumo-fire, the latter shrinks to its original size; and when the white Tig Le ascends, the Dumo also follows it up to the Head Center. In the process of dissolving, and exhalation, the spine should be kept erect and the merged Tig Les should be spread over the whole body by appropriate bodily movements
If, in practicing thus, the Bliss still cannot be produced, the yogi should then visualize the lower part of the Central Channel-extending right down to the privy organ-and meditate on the Great Bliss Cakra and its thirty-two nadis. Next he visualizes the white Tig Le continuously dripping down to the organ and spreading through its nadis, and as a result a great bliss is produced. Additional reversing exercises to pull up the Tig Le to the higher Cakras should then be applied .... If these measures still fail to produce a Great Bliss, one may apply the Wisdom-Mother Mudra by visualizing the sexual act with a Dakini, while using the breathing to incite the Dumo-heat, to melt the white Tig Le, and so forth. In routine practice the Four Cakras are used; only on the occasion of increasing the Bliss should the Cakra of Great Bliss [the Privy Center] be added and the Wisdom-Mother Mudra applied. If by so doing the yogi cannot hold the Tig Le, he should vigorously pull up the lower pranas, contract the sphincter muscle at the anus, visualize the Tig Le ascending to the Head Center ... and take other reversing steps . ... After this, he should at once practice the appropriate bodily exercises a few times to spread the Tig Le throughout the body, and then meditate on the Illuminating Mind-Essence for some time. Some comments on the experience of Bliss are now needed. Generally speaking, the Bliss experience can be divided into four categories: (a) If the yogi feels his whole body becoming soft and smooth, and experiences a sensation of delight and comfort when he touches anything, this shows that
he has "tamed" many nadis in the body. This kind of bliss is therefore called a Nadi-Bliss. (b) If a sensation of delicate pleasure is felt in a certain part of the body-as when an itch is being scratched -but •the sensation is only momentary and soon disappears, the yogi is said to have experienced the Prana-Bliss. (c) If a feeling of warmth and ecstasy simultaneously arises over the entire body, or in a certain part, this is a bliss produced by increasing the red Tig Le. (d) If the sensation of bliss is "lustful" like that of the sexual act-intensive and permeating the whole body -it is a bliss produced by the Dumo-fire melting the Tig Le and, according to its intensity, it can be differentiated into three groups: (i) If the bliss and lust are so intense and hard to bear that one finds it very difficult to retain the Tig Le, it is then called the "Male Bliss." (ii) If the bliss and lust are intensive, but not so strong as the above, and the yogi finds it a little easiet to control the Tig Le, it is then considered as the "Female Bliss." ' ~ (iii) If the bliss and lust are not as strong as the above, and the yogi finds it quite easy to control the Tig Le, it is then called the "Neuter Bliss." One must bear in mind that though these blisses are all due to the Dumo-fire melting the Tig Le, they are not the Great Bliss produced when the pranas enter and dissolve in the Central Channel, which we shall discuss in detail later.
Since the retention of the Tig Le during the experience of ecstasy is of vital importance, some comment should be made here. Generally speaking, most people can usually retain the Tig Le if they can visualize clearly the Three Nadis and Four Cakras with the assistance of some exercises such as the Six Movements of Naropa, and so forth. But there are individuals whose Tig Les are very volatile and difficult to control, so that when they practice the bliss-increasing exercises they find it hard to retain the flow of Tig Le. In this case some special exercises for controlling it, such as the "Bodily Movements of the Tiger," "Elephant," "Turtle," and "Lion" should be practiced, for these are exercises through which the Tig Le can be held, pulled back, and spread ... . (3) How to Increase the Non-distinction According to the Gurus, to further the experience of Non-distinction the yogi should observe with great care the nature of the Bliss produced by Dumo, and also the nature of the mind and its manifestations. He should try to see the void nature of all things and remain in the primordial state as long as he can. In practicing the Yoga of Bliss, he should try to merge the Bliss with Sunyata [Voidness}. This is the general principle of the Non-distinction practice. To those who have already realized Sunyata and the MindEssence, these few words will be quite sufficient, but not for those who have not done so, for whom the following is added: To gain further insight into Non-distinction, the yogi should devote to it half to two thirds of each meditation period. He should not visualize the nadis or Tig Les, nor do any Vase-Breathing exercises or the like, but concentrate on the observation of Voidness. If he has already gained some stability in Samadhi, he should apply its power to further his Sunyata observation; if not, he should first try to attain a stable Samadhi through pranayama [exercise for breath control], or other measures; because unless his Samadhi is st~ble he cannot observe the Self-mind efficiently and reach the state of Non-distinction. After this, the yogi should apply the "sudden-loose-and-sudden-alert" method to reach the Samadhi that is beyond form, and thereby observe more deeply than before the mind's nature and play. • He will then realize that the incomprehensible Mind-Essence is an Illuminating-Void Whole, transcending all conceptualizations, and that all manifestations and wavering thoughts themselves are empty, so freeing himself forever from all doubts and fears. The yogi should also observe how the mind arises, remains, and passes away, and try to feel these processes in a most intimate manner. The practice of identifying the Void with sound, with manifestation, and with Illumination will also be extremely helpful. One third of each meditation period should be given to practicing the "soft type" of Vase-Breathing, and the Mahamudra. After meditation one should still try to keep the Awareness alive, and identify all experiences wi'th. the Path. For details of this practice; see my Comprehensive Survey of Mahamudra Meditation. 2 n (4) How to Improve the Bliss-Void Samadhi Now I shall comment briefly on how to improve the Bliss-Void Samadhi: To practice this Samadhi [of the Perfecting Yoga] is to merge one's realization of Sunyata with the Four Blisses produced by Dumo. To practice with the pranas, nadisand Tig Les, while absorbing one's mind in the Bliss-Void experience, is the most rapid way to Liberation and Enlightenment. But first one must induce a steady Bliss in order to taste, observe, and identify it with Sunyata in the most intimate way. For example, when the melting Tig Le spreads through the Head Cakra, the First Bliss will arise. At this time the yogi should throw his mind right into this Bliss- merging it with the self-illuminating Voidness, or the so-called "Two-in-One Bliss-Void Mahamudra Experience," without the slightest distraction. Practicing thus, the majority of the crude forms of distracting thoughts will be subdued. When the Tig Le drops down to the Throat Center and spreads through it, the Supreme Bliss will emerge; and if the yogi then concentrates on the Throat Center while absorbed in the Bliss-Void Samadhi, most of the subtle distracting thoughts will be subdued. When the Tig Le descends to the Heart Center and spreads through it, the Third, or the Beyond-Bliss wi1l arise; the yogi should then concentrate on the Heart Center in the Bliss-Void Samadhi, and thus all distracting thoughts will be subdued. When the Tig Le drops down to the Navel Cakra ... the Innate-Born Bliss will arise . . . . The above process is the so-called Down-coming [or descending] process. After this, the yogi should practice the Up-going [or ascending] process, which is a reversal of the former one . . . . From the Navel, the Tig Le rises to the Heart, Throat, and Head Centers, and the Great Innate-Born Bliss will then arise .... At the end of this meditation, the yogi should disregard all nadis and Cakras, and practice the soft type of VaseBreathing a number of times, concentrating on Mahamudra and the Dumo. In daily activities, he should also try to retain some sensation of the Bliss-Void experience and should utilize all that he meets with to further this end. If one concentrates on a Cakra, the pranas will automatically gather there. If the pranas can be concentrated in the Cakras, the Tig Le will also become stabilized, and the Four Bliss-Wisdoms30 will emerge. An extremely important point should be clarified here. These Blisses produced when the Tig Le is melted by the Dumo-heat can only induce the "Corresponding," but not the "Actual" Four Bliss-Wisdoms. But whoever through continual practice maintains and stabilizes these Bliss-Void experiences will eventually lead the pranas into the Central Channel . . . and the "Actual" Four Blisses will then emerge. lf the yogi can recognize them, and identify th~m with the illuminating-void Mind-Essence, the Four BhssWisdoms will then arise. The "Corresponding" Wisdom, which is still tinged with subtle subject-object, or dualistic ideas, is that which unfolds in the initial stage of Sunyata observation. The Real Wisdom is the true Wisdom free from all dualism . . . . The Four Blisses produced by the Dumo Yog~ practice are so vast, and so deep i"n scope and intensity, that no words can describe them. When one reaches this state he is said to have attained the Bliss-Void Samadhi. Dumo is therefore the foundation of all Tantric practices. The word "Dumo" [T. T.: gTum.Mo.] means "a fierce woman who can destroy all desires and passions"; also, it can be understood as meaning "one who can produce the illuminatingvoid Wisdom.'' Dumo is therefore the Fire of Transcendental Wisdom that burns up all ignorance and vice.
The Yogi should also know the four varieties of Dumo: (a) Outer Dumo: the Dumo of the Arising Yoga that can destroy all evils and hindrances. (b) Inner Dumo: the Dumo of Life-Prana that can cure four hundred and four kinds of illness. (c) Secret Dumo: the Dumo of melting and descending that can destroy all desire-passions. (d) Transcendental Dumo: the Dumo of Non-distinction that can bring forth the Innate-Born Wisdom. (5) How to Conquer the Hindrances in Dumo Practice The main hindrances to the practice of Dumo Yoga are the four general ones shared by all yogis and devotees - sickness, interruption, desire-passions, and death. But one should not yield to their grip, but fight on with great courage and perseverance. The special difficulties to be met with in Dumo practice are as follows: In the initial stage, when the nadis in the body are not yet tamed, the yogi will have many physical difficulties. He will be harassed by various kinds of sickness and pain, lose strength, or feel very weak. If he has some chronic disease or "old illness," it will now develop. Because the pranas have not yet been tamed in the beginning stage, one encounters [other] weaknesses, and difficulties in holding the breath. Because the Tig Les have not yet spread through the entire body, one's mind cannot function dearly, and thus his experience will be meager. Because the concentration is not yet stable, many distracting thoughts will arise and, as a result, one becomes confused as to right practice and right thinking. Furthermore, if one does not know the correct way to practice, great prana-, nadi-, and bindu hindrances will occur. All these harassments will impede the yogi's Dumo practice. The cure is simple: courage and perseverance. At this time the yogi should meditate on the sufferings of Samsara, the transiency of life, etc., to arouse a deep sprit of renunciation. He should refresh his aspiration to attain the Two-in-One Vajra Body of Buddhahood, being determined to undergo all pains and trails without a thought of withdrawal. He should also read the biographies of the accomplished Gurus and Sages to strengthen his courage and determination. He should be confident that courage and perseverance can conquer all difficulties in the Path. On the other hand, if the yogi lives too austerely, he will not have the strength to sustain the Dumo practice. As a result he will be reluctant to practice further, and will stop at the half-way mark. If this has been the case, he should rest thoroughly and eat good and nourishing food to restore his strength and health. During Dumo practice, if one has tamed the pranas and nadis, he will feel his whole body becoming very smooth and soft; great warmth will be generated [from the Navel Center], and the Tig Le will become volatile and restless . . . . All this makes him feel very blissful and vigorous. But the result is greatly to increase the Tig Les~. and lust will grow in proportion. At this crucial time one spould be extremely careful and industrious in preserving his Tig Le. If one neglects or relaxes his effort, he will be exposed to the danger of losing the Tig Le- which can happen in the stages of dream, of meditation, and even while awake. The loss of Tig Le is a fatal blow to Dumo Yoga; one should therefore be extremely diligent in preserving it. He should observe the precepts strictly and meditate on the impurities of the human body, and so forth, to subdue the lust. Penetratingly to observe the nature of lust will also help in its conquest. Generally speaking, the loss of Tig Le harms all meditation practices, but it is always fatal to the Dumo Yoga. No benefit whatsoever can be gained from any form of meditation if one loses his Tig Le. All efforts should therefore be made to preserve this vital force, including the application of further special exercises designed to retain and stabilize it. When a yogi has made some progress in Dumo practice and gained some good experience of Bliss, Illumination, and Non-distinction, as well as other merits, [he will have a strong urge] to tell his experiences to other people; but if he does so, he may lose all these merits and experiences and wiH find it difficult to win them back again. Furthermore, if one violates the Samaya Discipline, [Tantric Precept-;], he will also lose the experiences and gains earned during his devotions. If this happens, he should think that all experiences, inc1uding the meritorious ones, are illusory -without self-entity, like rainbows - and should not cling to them, but contemplate on the truth of Sunyata. He should repent the fault of not keeping his inner experiences secret, and should determine not to tell anyone about them except his Guru in the future. If he has violated some of the Samaya rules, he should confess and recite the Mantra of Vajrasattva as restitution, and also apply to his Guru for new initiations, or pray to the Patron Buddha to initiate him once more. He should truly renounce all wordly glory, pride, and clingings, and determine to develop his meditation as a true yogi should. If one follows the basic teachings of the Dharma, and practices in accordance with these instructions, he should not meet too many hindrances. However, for those of lower capacities and those who practice too vigorously, many hindrances of prana, nadi, and hindu, will arise. To overcome them one may refer to my other volume, The Red Book of Heat Yoga. [See the translator's note, p. 62.] Those who take Dumo Yoga as their regular and constant practice should keep certain special rules. In order to preserve the warmth, the yogi should, during any meditation period, practice the breathing exercises at least a few times, and always visualize the Dumo-fire. He should be afraid of [neither heat nor] cold; even in bitterly cold weather he should never wear furs or very thick clothing, and should never go nude even in hot weather. He should not blow out a candle or fire, nor drink or eat extremely cold food. In order to preserve the blissfulness, the yogi should make great efforts to retain his Tig Le; he should never lose it under any circumstances. Nor should he eat ginger, chili, pepper, garlic, spoiled fish or meat, or any kind of extremely sour, salty, or rich food. He should not stay too close to a fire or expose himself to the hot sun; nor should he sit on the ground without a cushion under him, walk barefoot, sleep during the day, or indulge in any activity that will cause much sweating. To sustain his deep contemplation, he should live in solitude and renounce all meaningless activities

THE EXPERIENCES AND MERITS OF DUMO YOGA PRACTICE Because capacities and Karma vary greatly from person to person, it is difficult to generalize about the various experiences and merits produced by Dumo Yoga. One individual may have attained a great deal of "merit," but still may not have had many experiences; with another person, this may be reversed. It is also difficult to predict the definite sequence of the various experiences that a yogi must go through. Nevertheless, we shall now discuss briefly some of the more important effects of Dumo Yoga. In the foregoing pages we have discussed the signs, or experiences, of the taming of prana and the burning of Dumo-fire; now we shall discuss another significant topic, namely the experiences that one has when the Prana-Mind is concentrated in the different Cakras. [According to the Doctrine of Tantra,] the nadis of each of the Five Cakras take the various forms of the special key-syllable [bija] of each Cakra. The five key-syllables, or to be more accurate, the five different forms taken by the nadis, are symbols or "expressions" of the five main desire-passions of man, namely lust, hatred, ignorance, pride, and envy. So in the course of Dumo practice, when the yogi concentrates on these Cakras, his Prana-Mind also gathers there. The concentration of Prana-Mind on these key-syllables will spontaneously stir up the desire-passions which the bijas represent. As a result, the yogi will feel all the great passions, such as lust, hatred, doubt, pride, etc., arising freely and without his own volition. All kinds of distracting and distressing thoughts and sicknesses will arise, thus impeding his devotion. Because of the concentration of Prana-Mind in the Cakras, he will also have a variety of delusory visions in dreams, in meditation, or in the waking state. This is when he should pray, repent, cultivate the Bodhi-Mind, strengthen his spirit of renunciation, and observe Sunyata in order to conquer these bindrances. He should also practice bodily exercises to untie the nadi-knots in the different Cakras. He should know that all these hindrances are actually helps, and good signs of his devotion, indicating that he is difinitely making progress in the Path. Thus, he should congratulate himself and gladly accept the challenge. Having tamed the pranas and nadis, if the yogi can hold and gather the pranas of the Five Elements from their normal locations and lead them into the Central Channel, the Five Signs of Night - smoke, mirage, glow of the firefly, lamplight, and the light of the Unborn Void- will emerge; then, as he continues to hold the Five Pranas, the Signs of Day - moonlight, sunlight. " thunder-light,'' rainbow-light, and the light of sun and moon together - will emerge in turn. In some cases, many spots or motes of light will appear. These make, altogether, the so-called "Ten Signs." If the pure essence of the pranas, nadis [ ? ], and hindus can be gathered in the Five Cakras, the white, red, blue, yellow, and green Buddha Lands will appear. Also, if the Prana-Mind can be gathered in the mysterious nadis [ ? ], the twenty-four secret holy places, 31 and the Yidams, Dakinis, and Guards32 will also appear .... '. , He who can fully master the Five Pranas, or hold them in their respective Centers, will gain the following merits: His body will become sturdy, his skin smooth, his face radiant and robust, and he will be full of energy at all times: even a high, thick wall cannot impede him. He who can gather and hold the red and white Tig Les in the Central Channel, will gain the fol1owing three benefits: (1) He can radiate beams of light from his body, andalso stand in the [sun]-light without casting a shadow; (2) Make his body vanish; (3) Work various kinds of miracles. He who can bring the Prana-Mind and the pure Essence of the Five Elements into the Central Channel can: ( 1) Transform stones into gold; (2) Walk upon water without sinking; (3) Enter fire without being burned; ( 4) Melt a snow mountain with his Dumo-heat; ( 5) Travel to a far-distant cosmos in a few seconds; ( 6) Fly in the sky and walk through rocks and mountains . . .. The scope and depth of the merits shown above vary greatly according to the degree of proficiency in mastering the Prana-Mind. The duration of the miraculous powers [ ? ] also varies greatly; if the yogi cannot hold the PranaMind, these merits will also vanish. Because the nadis and Tig Les are purified, the yogi can work all kinds of miracles; because the Tig Le is stabilized and lifted [to the upper Cakras], the yogi can halt a flowing river; because the Prana-Mind is concentrated, he can hypnotize ,men by staring at them; because the Fire Element is controlled, he can stop the sun in its course .. . ; with the power of the nadis, he can produce wealth and innumerable jewels; with the power of prana, he can attract men; and with the power of Tig Le, he can attract Non-men [Devas, ghosts, and demons] . . .
Although one can procure all these benefits and merits, he should know that they are all illusory as rainbows, having no self-entity. He should never be conceited because of these powers, but try to overcome the Eight Worldly Gains83 and. concentrate upon the self-illuminating Mahamudra without distraction, for this is the only way to further one's Realization .... In brief, the practice of Dumo Yoga enables one to realize the unborn Mahamudra Wisdom, to attain freedom from all clingings and ignorance, to untie all the Samsaric nadi-knots, to transform all Samsaric nadis into Wisd?mNadis, to purify all karmic pranas and transform them mto the obstruction-free Wisdom-Pranas, to purify all defiled Tig Les and transform them into the Tig Le of Bliss, and to attain the Two-in-One Rainbow Body of Perfect Buddhahood

crac333 · Зарегистрирован: 16.04.2012 Суждений: 2316

crac333 пишет:

https://youtu.be/Kac5Sl04pgI вот от таких ребят есть шанс получить что то ценное в плане совета и то не стопроцентный)))
А так есть конечно пару неплохих книжек если уж лень учить языки и куда то ехать...
Вы собственно что по теме читали????

Ну наверно все читали Эванс Вентца о 6ти йогах, но мне нравится одна довольно редкая книжка др Чанга, попробую ее закопипастиь, не знаю, позволит ли мне система, там не так много, но по-другому, кстати он упоминает тучу других вариантов ту мо. что дает мне аргумент возразить предыдущему оратору. Техника и точные детали выполнения не столь важны, важен принцип, а каналы и чакры очень скоро становятся чувствительными, так что не ошибетесь.

crac333 · Зарегистрирован: 16.04.2012 Суждений: 2316

чанг и венс были первооткрывателями на западе с тех пор поезд ушел вперед....

Rupor · Зарегистрирован: 06.12.2019 Суждений: 1107

чанг и венс были первооткрывателями на западе с тех пор поезд ушел вперед....

crac333 · Зарегистрирован: 16.04.2012 Суждений: 2316

crac333 пишет:

чанг и венс были первооткрывателями на западе с тех пор поезд ушел вперед....

поезд ушел назад, в сторону коммерциализации дхармы и тибетских «батюшек« в роли свадебных генералов.

Rupor · Зарегистрирован: 06.12.2019 Суждений: 1107

Rupor пишет:

crac333 пишет:

чанг и венс были первооткрывателями на западе с тех пор поезд ушел вперед....

поезд ушел назад, в сторону коммерциализации дхармы и тибетских «батюшек« в роли свадебных генералов.

Вы же не читали и даже нетзнаете про какие книги я говорю судя по всему)))) Причем здесь батюшки???? Прежде всего опубликовано много материалов по первоисточникам, есть книги тех кто был практиком в том числе от русского автора)...Вы вот по моему что тотляпнули и сами, короче, не знаете что...Впрочем по той мешанине, что у Вас в голове сразу понятно, что серьезного подхода ждать не приходиться....

crac333 · Зарегистрирован: 16.04.2012 Суждений: 2316

спасибо за совет, уважаемый и вам не хворать)))будьте здравы)

Vital · Зарегистрирован: 17.12.2016 Суждений: 1134

Есть хорошее описание процесса в "Шести йогах Наропы".

Rupor · Зарегистрирован: 06.12.2019 Суждений: 1107

Есть хорошее описание процесса в "Шести йогах Наропы".

Vital · Зарегистрирован: 17.12.2016 Суждений: 1134

Пусть здесь полежит: Шесть йог Наропы.

Dorge-Drolo · Гость

какие высокореализованные личности здесь присутствуют, реализовали практики прибежища, отречения, бодхичитты устремления и приступили к практике тантры....

ТМ · Зарегистрирован: 05.04.2005 Суждений: 13373

Там все равно основной пункт явно не описан. Ни в каких трудах и ни в каких публичных выступлениях Поваландаются несколько лет и забьют.

Рупор, если хотите что-то понять (именно понять относительно тела), делайте лучше уддияна-бандху на выдохе и ВНИМАТЕЛЬНО смотрите, что, как и куда подтягивается. При задержке на вдохе этого нет, это надо специально знать и делать на вдохе. Работы тут года на 3-4, пока сообразите. Да, Прибежище принимайте перед этим, как защиту от глупости.

Более подробно я не распишу, т.к. очень велик риск, что сорвет башню и вы вкатитесь в ряды ЛГБТ, скажем так. Да и вообще, этим баловаться - так себе занятие. ННР говорил, что можно ток пран себе поломать и огрести безумие с заболеваниями внутренних органов.

Росс · Гость

Без практики Махамудры, то есть контакта с шуньятой - ничего не будет. Кроме хатха-йогической, то есть физкультурной пользы. А ещё может быть и вред.