Category: Maha Yoga

Our Avatamsaka Dhyāna View of the Sentient World


Avalokiteshvara yidam

禪觀有情世界
在日常生活中體驗諸行無常
在起心動念中覺證諸法無我
在一息尚存中成就涅槃寂靜
在法界遷流中了悟緣起性空
Our Avatamsaka Dhyāna View of This Sentient World
Experience the Impermanence of all actions in our everyday life.
Wake up to the fact that all thoughts and intentions are void of substance.
Be one with and listen to the harmonious unstruck sound of silence of Om in Nirvana before you breathe out your last and final breath of life.
In the never ending shifts and flows of the Dharma realms wake up and come to the inner-standing and realisation that the original nature of all causes and conditions is substantively void.
From your humble gardener Venerable Sakya M. Longyen
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Shat Kriyas in Yoga Therapy 瑜伽调身术


Shat Kriyas in Yoga Theraphy

Shat Kriyas in Yoga Theraphy

Shat Kriyas in Yoga Therapy
In Ayurveda, the ancient Indian therapeutic medicine, shat kriyas are the six cleansing processes through the nine openings of the body. It is simple and patient can do it himself. It is therefore inexpensive. These shat kriyas are neti, dhauti, basti, kapalbhati, tratak and nauli.
1. Neti: Jal neti, sutra neti remove cough and other impurities of nose, sinus and the head.
2. Dhauti: Vastra dhauti removes cough and pitta from the stomach. Varisarsa dhauti cleans the whole digestive system from mouth to anus. Karnrandra dhauti cleans the ears.
3. Basti: Basti removes vata (vayu and sticky solid waste from the big intestines. For gas, sneha basti and for quatha (herbal) basti are recommended.
4. Kapalbhati: Kapalbhati removes impurities of lungs and forehead. It has the effect of actively moving metabolic wastes from the tissues into the lungs, where they are volatilized and expelled by the lungs.
5. Tratak: Tratak cleans the eyes. This is done by constant gazing at particular point until tears come out.
6. Nauli (recti control): Nauli is for massage of abdominal organs and toning up of the liver, pancreas for secretion of digestive enzymes. It also strengthens abdominal muscles.
Photos of a monk performing sutra neti are shown here.

Is Yoga only for women?


Today, I’m going to talk about one of the most prevalent myths – “Yoga is only for women”.
I don’t need to go too far from the very origin of yoga to prove that this is not true. India, the land of yoga, is a fine example of the inclination and proficiency of men in the discipline of yoga. From yoga master Swami Rajarshi Muni, BKS Iyengar to Sri K. Pattabhi Jois – there are several gurus who have blessed the world with their expertise in yoga. You might be surprised to know but this is true of the western world as well. Individuals such as Baron Baptiste, John Friend and David Swenson are some men who are amongst the most popular yoga teachers.
While I agree that the overall percentage of women doing yoga is a lot higher (statistics put the difference at 44.4%), yoga is definitely gaining prominence in the lives of men of all ages across the world. Also, that it is a practice that was initiated by men cannot be ignored.
Yoga holds immense benefits for our physical, mental and spiritual selves. While some men might find yoga to be too slow for them and prefer to ‘rough it out’ at the gymnasium instead, those who realize the full potential of a ‘yoga toned body’ are going to great lengths to propagate the same results. Yoga is for all individuals, irrespective of gender. There are many styles of yoga to suit every kind of person.



Who the heck is this?

What the heck is this? A frog?

The OM Mantra and the Seven Levels of Consciousness


The OM Mantra and Mandukya Upanishad: Yoga Vedanta Meditation
A Transcript Study of  the Teachings of Swami Jnaneshvara Bharati on the OM Mantra

OM Mantra and the Seven Levels of Consciousness

The pinnacle of the wisdom of the ancient and practices of the ancient sages of yoga is contained in the terse 12 Verses of the Mandukya Upanishad, which outlines the philosophy and practices of the OM, It has been said that the juice of the Vedas is in the Upanishads, and the juice of the Upanishads is in the Mandukya Upanishad.

OM mantra is also suggested as a direct grab to Samadhi in the yoga sutras. The teachings of the Mandukya Upanishad are well worth deep study, discussion, reflection and contemplation. By faithfully and intently engaging these 12 verses, all of the other written and oral teachings can be explored as the foundation principles and practices encapsulated in this succinct summary. It is not only the most insightful writing, but also a complete outline for Sadhana enlightenment practices.

The OM mantra is the road map of the entire process of Sadhana and the most practical tool for self-realization. One of the other hundred plus Upanishads, the Mukti (or Liberation) Upanishad, explains that for those who are seeking Liberation, the understanding and practicing of the principles of the Mandukya Upanishad is sufficient for attaining that realization.

Verses 1 to 2 describe the Self and the Absolute. Verses 3-7 explain the four-levels of consciousness. Verses 8-12 outline the four aspects of AUM mantra. Briefly the 12 Verses are: 1. All is OM; 2. Self – Atman – Brahman; 3. Waking state – Vaishvanara; 4. Dreaming – Taijasa; 5. Deep Sleep – Prajna; 6. Experiencer of the three; 7. Fourth state – Turiya; 8. A, U, and M of OM mantra; 9. A of AUM; 10. U of AUM; 11. M of AUM; 12 Silence after AUM.

Verses 1-2 are about the Self and the Absolute.

Verse 1: All is OM. The whole universe is the syllable OM/AUM. Following is the exposition of OM. Everything that was, is, or will be is in truth OM. All else which transcends time, space, and causation is also OM.

Verse 2: Atman has 4 aspects. 1) Gross | Physical Plane; 2) Subtle | Astral Plane; 3) Causal Plane/Source; 4) Fourth/Consciousness. All of these, everywhere is in truth Brahman, the Absolute Reality. Verse 2: The Individual Self itself (Atman) is also Brahman (the Absolute Reality) This Atman or Self  has4 aspects through which it operates.

Verses 3-7 are on the four levels of consciousness.

Verse 3: First is Waking or Gross – the first aspect of Atman is the Self in the waking state/Vaishvanara. In this state, consciousness is turned outward to the external world. Through its 7 instruments and 19 channels, it experiences the gross objects of the phenomenal world. Briefly those 7 instrument are Space, Air, Fire, Water, and Earth, along with the Individuation from the whole, and the flow of Energy. The individual operates the 19 channels (as explained in Verse 2), which are the 4 functions of mind: Manas (sensory, processing mind), Chitta (storage of impressions), Ahamkara (I-maker or ego), and Buddhi (intelligence; knows, decides, judges, discriminates). These four functions operate through 5 Pranas: 1) Prana (heart, vitalizing, inhaling); Apana (base of torso, eliminating); Samana (naval, digestion, discernment); Udana (throat; exhalation); Vyana (whole body; coordinate systems). The 5 active senses or Indriyas, Karmendriyas of eliminating, procreating, moving, grasping, and speaking, and the 5 cognitive senses or Jnanendriyas of smelling, tasting, seeing, touching and hearing.

Verse 4: The second aspect of Atman is the Self in a Dreaming state/Taijasa. In the second state, consciousness is turned towards the inner world. It also operates through 7 instruments and 19 channels, which engage the subtle objects of the mental realm.

Verse 5: Third state is Deep Sleep/Causal/Prajna. The third aspect of Atman is the Self operating in the Deep Sleep state. In this third state, there is neither the desire for any growth or subtle object, nor any dream sequences. In Deep Sleep, all such experiences have receded or merged into the ground of undifferentiated consciousness. Here one is filled with the experience of Bliss, and can also find the way to clearer knowledge of the 2 preceding stage.

Verse 6: Find the Experiencer, the one who experiences all of these states of consciousness is the omniscient, in-dwelling source, and director of all. This one is the womb out of which all of the other emerges, all things originate from, and dissolve back into this source.

Verse 7: The fourth aspect of Atman or Self is Turiya, literally the 4th. In this 4th state, consciousness is neither turned outward, nor inward, nor is it both outward and inward. It is beyond both cognition and the absence of cognition. This 4th state of Turiya cannot be experienced through the senses, or known by comparison, deductive reason, or inference. It is indescribable, incomprehensible, and unthinkable with the mind. This is Pure Consciousness itself. This is the Real Self (Atman). It is within the cessation of all phenomena. It is serene, tranquil, filled with Bliss, and is One without a second. This is the Real or True Self that is to be Realized.

Verses 8-12 are the 4 aspects of AUM.

Verse 8: Those 4 levels of consciousness are the same, with the A, U, M, and Silence. The OM, though described as having 4 states, is indivisible. It is Pure Consciousness itself. That Consciousness is OM. The 3 sound A, U, M, and the 3 letter A, U, M, are identical with the 3 states of waking, dreaming, and sleeping, and these states are identical with the 3 sounds and letters. The 4th state, Turiya, is only to be Realized in the Silence behind, or beyond the other 3.

Verse 9: The sound A is waking/gross. Vaishvanara is the consciousness experienced during the waking state, and is “A” sound, or A, the 1st letter of AUM. That simple sound of A first and permeates all other sounds. One who is aware this level of reality has fulfillment of all longings and is successful.

Verse 10: The sound “U” is dreaming, subtle. Taijasa is the consciousness experienced during the dreaming state, and is “U”, the 2nd letter of AUM. This intermediate state operates between the waking and sleeping state, reflecting some qualities of the other 2. One who knows this subtler state is superior to others, for one who knows this, knowers of Brahman, the Absolute Reality, will be born into his or her family.

Verse 11: The sound “M” is deep sleep/causal. Prajna is the consciousness experienced during the state of dreamless deep sleep, and is “M”, or M, the 3rd letter of AUM. It contains the other 2, and is that from which the other 2 emerge, and into which they recede, or merge. A knower of this more subtle state can understand all that is within himself or herself.

Verse 12: The Silence after the AUM is the True Self/Soundless. The 4th aspect is the Soundless aspect of AUM. It is not utterable, and is not comprehended through the senses, or by the mind. Withe cessation of all phenomena, even of Bliss, this Soundless aspect becomes known. It is the state of Non-duality (Advaita) Reality, One without a second. This 4th state, Turiya, is the Real Self, or True Self. One with direct experience of this extends to Universal Consciousness. OM… OM… OM… OM…OM… OM… OM… OM… OM… OM… OM.

A Transcript Study of the Teachings of Swami Jnaneshvara Bharati on the OM Mantra
Read Further on OM Mantra and Seven Levels of Consciousness

V. M. Sakya Longyen
Huayen on Indra’s Net
support@newhuayen.com

Yoga and Zen


According Patanjali, “Yoga is freedom from mental disturbances.” (The yoga sutras of Patanjali 1.2) Yoga is defined as union of the self with the super-self. When in union, the self is one with the universal consciousness. Hence, Yoga is a process by which a practitioner purifies the self physically, mentally and spiritually until such union is attained. In such a state of union, the consciousness is no longer fragmented, but is pure, devoid of subject and object. It is devoid of differentiation and the oneness is experienced as pure bliss.

In Zen, this state of freedom from mental disturbances is known as “the original look before father and mother were born.” Other descriptions include original nature, ultimate reality, suchness, essence of reality, emptiness, and Sarvajnata. The Zen Buddhist eliminates his mental attachments, detaches the self until the “I”, the meditator, and the object of meditation disappear. The most common methods of meditation are anapanasati, vipassana, and Zen, all of which pay particular attention to the control of breathing in their practice.

In the Heart Sutra, the Bodhisattva Avalokitesvara in deep prajna meditation saw that his five skandhas were all empty and so he was freed from all suffering. This state of emptiness pervades the whole universe and is the universal consciousness, the origin of all life forms and phenomena, the Creator, or God. Avalokitesvara was thus liberated from Samsara and became super-ordinary, i.e. a saint. Such realization and union with the universal consciousness has led Saint Avalokitesvara into Moksha.

In Christianity, this universal consciousness or being is called God and the hope of all Christians is to return to Heaven to be with God through the sacrifice and deliverance of Jesus Christ the Savior. When God created Adam and Eve, He breathed into his mouth and gave him life. This is the source of life and in Yoga it is known as prana. The life span of a human being is determined by the number of breaths he has in his life time. Therefore in yoga, the yogi trains his prana and harnesses the spiritual energy he can get from each prana, which technique is known as pranayama, the fourth limb of ashtanga yoga.

In Taoism, the origin of all life forms and phenomena is nothingness. From nothingness came Taichi or One, from Taichi came Yin and Yang, the female and male principles, from Yin and Yang came the four cardinal divisions of the Blue Dragon Qinglong in the east, the White Tiger Baihu in the west, the Red Phoenix Zhuque in the south, and the Grand Turtle Yuanwu in the north, and finally from the four divisions came the eight divinatory trigrams of the Book of Changes, and thus the whole universe was formed. The Taoist practitioner practices Taichi or Qigong in order to harness his Chi or breath. He knows that as the Chi pervades the whole universe it also runs in his nadis. He has to run it through each and every energy nodes in his body. This Chi or breath in Yoga is known as prana, the source and sustenance of life. Because the number of breaths a human being has is determined, whether in Qigong, Taichi, or Yoga, the practitioner never wastes each breath.

From the above, I can safely conclude that Yoga is Zen without its Koans and Huatous, and Zen is Yoga without its asanas, pranayamas and dhautis because both share the same goal and should share the same practical methods. In China, Japan and Korea where Zen is practiced, the methods of training have been reshaped by culture such that each country has its own forms. The original need for purification of the body through Yoga is neglected and their methods tend to be metaphysical. Over time, the historical methods of Yoga have been lost and only doctrinal Yogacara remains. The Yogacara doctrines have become too difficult for modern Buddhists to understand much less to practice. Therefore, Chinese, Japanese, and Korean Zen or Ch’an Buddhists must now look to India, and find a guru who can illumine them on the practical methods of Yoga, and that Great Guru, the last real Great Guru of our time, is Swami Rajarshi Muni.

In 629 defying imperial proscription by Emperor Tai-Chung 唐太宗 of the T’ang Dynasty, the famous Chinese Buddhist monk Hsuan Tsang 玄奘 secretly set out on foot on his epochal journey to the land of the Buddha from Chang’an 長安 (then capital of China) to learn Yoga and brought back to China many Yoga and other scriptures.

1381 years thereafter in 2010, once again an accomplished Chinese Buddhist monk, Master Sea Cloud 海雲繼夢法師 of the Da Huayen Monastery 大華嚴寺 (Great Floral Garland Monastery) Taiwan, came to India to learn Yoga from Sri Swami Rajarshi Muni 惹查西牟尼, Founder of the Lakulish International Fellowship’s Enlightenment Mission 拉克魯希國際覺明傳道會(LIFE Mission 生命傳道會). Like Master Hsuan Tsang the first Chinese Buddhist Yogi, he is the second Chinese Buddhist Yogi in Chinese history to humbly learn from an Indian Guru. People like Master Hsuan Tsang and Master Sea Cloud only come once in a millennium. In this age, these people are few and far between. Why Yoga?

Photo of Master Sea Cloud with Sri Swami Satyanand of LIFE Mission
Sakya M. Longyen
Huayen on Indra’s Net
http://newhuayen.com

Yoga y Zen
de Akira Tomiyama, el Lunes, 28 de febrero de 2011
Español traducido por Agustin Elizondo

Según Patanjali, “El yoga es la ausencia de trastornos mentales.” (The yoga sutras of Patanjali 1.2) El yoga es definido como la unión del yo con el super-yo. Cuando en la unión, el ser es uno con la conciencia universal. Por lo tanto, el Yoga es un proceso mediante el cual un médico purifica el yo físico, mental y espiritual, hasta que dicha unión se logra. En tal estado de unión, la conciencia ya no está fragmentada, y es pura, desprovista del sujeto y del objeto. Se carece de la diferenciación y la unidad se experimenta como pura felicidad.

En el Zen, este estado de ausencia de trastornos mentales se conoce como “el aspecto original antes de que el padre y la madre hallan nacido.” Otras descripciones incluyen la naturaleza original, la realidad última, la talidad, la esencia de la realidad, el vacío, y Sarvajnata. Los budistas Zen eliminan sus apegos mentales, se desprenden del yo hasta que el “yo”, el meditador, y el objeto de meditación desaparecen. Los métodos más comunes de la meditación son anapanasati, Vipassana y Zen, y presta especial atención al control de la respiración en la práctica.

En el Sutra del Corazón, el Bodhisattva Avalokitesvara en la meditación profunda prajña vio que sus cinco skandhas estaban todos vacíos y por lo que fue liberado de todo sufrimiento. Este estado de vacío impregna todo el universo y es la conciencia universal, el origen de todas las formas de vida y los fenómenos, el Creador, o Dios. Avalokitesvara fue así liberado de Samsara y se convirtió en súper-ordinario, es decir, un santo. Tal realización y la unión con la conciencia universal ha llevado al Santo-Avalokitesvara a Moksha.

En el cristianismo, esta conciencia universal, se llama Dios y la esperanza de todos los cristianos es volver al cielo para estar con Dios a través del sacrificio y la liberación de Jesucristo el Salvador. Cuando Dios creó a Adán y Eva, les sopló en la boca y les dio la vida. Esta es la fuente de la vida y en el Yoga se conoce como prana. La vida de un ser humano está determinada por el número de respiraciones que tiene en su vida. Por lo tanto en el yoga, el yogui entrena sus pranas y aprovecha la energía espiritual que puede obtener de cada uno de sus pranas, es la técnica conocida como pranayama, la cuarta parte del yoga ashtanga. En el taoísmo, el origen de todas las formas de vida y los fenómenos es la nada. De la nada llegó el Taichi o el Uno, del Taichi salieron el Yin y el Yang, los principios femeninos y masculinos, del Yin y Yang llegaron a las cuatro divisiones cardinales del Dragon azul Qinglong en el este, el tigre blanco Baihu en el oeste, la Red Phoenix Zhuque en el sur, y el Yuanwu Gran Tortuga en el norte, y finalmente de las cuatro divisiones llegaron los ocho trigramas adivinatorios del Libro de los Cambios, y por lo tanto todo el universo se formó. En las prácticas taoísta o Taichi Qigong el practicante aprovecha su Chi o aliento. Él sabe que, como el Chi impregna todo el universo también se ejecuta en su nadis. Él tiene que ejecutar a través de todos y cada uno los nodos de energía de su cuerpo. Este Chi o aliento en el Yoga se conoce como prana, la fuente y el sustento de la vida. Dado que el número de respiraciones de un ser humano son determinados, ya sea en Chi Kung, Taichi, Yoga o, el médico nunca desperdicia cada respiración. De todo lo anterior, podemos concluir con seguridad que el Yoga es el Zen sin sus koans y Huatous, y el Zen es el Yoga sin sus asanas, pranayamas y dhautis porque ambos comparten el mismo objetivo y deben compartir los métodos prácticos del mismo. En China, Japón y Corea, donde se practica el Zen, los métodos de entrenamiento han sido remodelados por la cultura de manera que cada país tiene sus propias formas. La necesidad original para la purificación del cuerpo a través del Yoga se descuida y sus métodos tambien. Con el tiempo, los métodos históricos de Yoga se han perdido y sólo queda los doctrinales Yogacara. Las doctrinas Yogacara se han convertido en algo demasiado difícil de entender para los budistas modernos y mucho menos prácticalos. Por lo tanto, los chinos, japonés y coreanos budistas del Zen o Ch’an ahora debe mirar a la India, y encontrar un gurú que pueda iluminar sobre los métodos de práctica del yoga, y el Gran Gurú, el último gran gurú real de nuestro tiempo, es Swami Muni Rajarshi. Lea más sobre Swami Rajarshi Muni en http://newhuayen.com/page30.html.

En el 629 desafiando la proscripción imperial del emperador Tai-Chung 唐太宗 de la dinastía T’ang, el famoso monje budista chino Hsuan Tsang 玄奘 en secreto realizo a pie un viaje de épico a la tierra del Buda de Chang’an 长安 (entonces capital de China) para aprender yoga y trajo de vuelta a China muchos Yoga y otras escrituras.

1381 años después, en 2010, un monje budista chino, el Maestro Sea Cloud 海云 继 梦 法师 del Monasterio Da Huayen 大 华严寺 (Great Floral Garland Monastery) de Taiwan, llegó a la India para aprender yoga de Sri Swami 惹 Rajarshi Muni 查西 牟尼, fundador de la Lakulish International Fellowship’s Enlightenment Mission 拉克鲁希 神 国际 觉 明 传道 会 (LIFE Misión 生命 传道 会). Con el Maestro Hsuan Tsang, como el primer chino yogui budista, este es el segundo chino yogui budista en la historia de China en aprender con humildad de un gurú indio. La gente como el Maestro Hsuan Tsang y Master Sea Cloud sólo vienen una vez en un milenio. En esta edad, estas personas son pocos y distantes entre sí. ¿Por qué Yoga?

Foto del Maestro Sea Cloud con Sri Swami Satyanand de la misión de la vida-http: / / www.facebook.com/photo.php?pid=64503&id=100000685852482

Sakya M. Longyen
Huayen en la Red de Indra
http://newhuayen.com/

Yoga, Zen and the mind 明心见性


Book 1 Sutra 2 of Patanjali’s Yoga Sutra reads, “Yoga is to block the functions of the mind (योगश्चित्तवृत्तिनिरोधः yogashchittavṛittinirodhaH)”, which translates in Chinese as zhixin yichu (置心一處), literally ‘to put the mind at rest’. This is the Huayen meditation practice of the Da Huayen Monastery. Huayen meditation method and Patanjali’s Yoga are essentially the same.

When we lose our true self and get caught up in the changing patterns (modifications) of our mind, we experience various emotions and feel good or bad. This is evident when we sit down to meditate. As soon as we close our eyes, our mind begins to drum up all kinds of mental pictures from nowhere to distract us from concentration. We should remember we are mere spectators to a play, so we will remain detached. Through constant practice of concentration, we will be able to cease the functioning of our mind and eventually see our own form. We will, so to speak, be “in” our own form, our very inner true nature. We will be in Samadhi, where there is no movement because all modification of the mind has ceased when we are in our own internal form. Therefore, the Yoga Sutra 1.3 says, “Then there is abiding in the seer’s own form (तदा द्रष्टुः स्वरूपे अवस्थानम् tadaa draShTuH svaruupe avasthaanam)”, and its equivalent in Chinese is to “illumine one’s mind and see one’s nature (明心见性).”

Written by Sakya Longyen
Huayen on Indra’s Net