Showing posts with label Tibet. Show all posts
Showing posts with label Tibet. Show all posts

Sunday, 26 June 2011

Post No. 283 - A Pagan Version of the Six Yogas of Naropa

Something I'm (also) reading - actually, it's more "studying" - at the moment is what is called the "Six Yogas of Naropa", a set of Tibetan techniques. The Wikipedia article is here, but there is also a book on the Sacred-Texts website, here.

This post is not about those techniques per se, but, as I work through these, much as I did with Lobsang Rampa's description of Tibetan group rescues (see here), I am thinking about ways of developing pagan - or pagan-friendly - versions of these.

One of the first admonishments in the training materials for these "Six Yogas" is to be focused on (amongst other matters) compassion, on the suffering of other humans. Some techniques are given to build that (built around the technique of thinking of all sentient beings you met as having been, or potentially having been, your mother in a previous life - which is OK unless your mother was abusive), but what could be a more pagan friendly version of this?

Well, paganism is - in part - about working with Deity, so what I came up with is as follows.

First, consider that some deities, such as Cerridwen or Brigid, are known for the gifts that they gave to humanity, gifts, such as the various Cauldrons of Cerridwen of Bridget's gifts of weaving etc, which are of benefit to humanity. Why would one do so? Well, perhaps it was at least partly out of a sense of caring - compassion. And on compassion, Kwan Yin is the Goddess who I consider one of the leading proponents of that ...

So, the technique.

Basically, this aims to invoke the compassion and caring of Kwan Yin, Cerridwen (pronounced with a hard C - i.e. Kerrid-wen), and Brigid (I use the version of her name "Bride", pronounced for this Bri-day), bring it in to one's heart chajra, let it build there (and maybe transform from pagan version to more generic, or be transformed from higher level to levels that more people can understand or access?), and then let it overflow to the world.

So, standing or sitting as is comfortable:
- chant Kwan Yin, Cerridweb, Bride as your scoop your arms around in a big circle, which I find comfortable just slightly above horizontal, which helps me with the thought that I am gathering compassion to me, and bring your hands in to your heart chakra;
- pause briefly to allow the compassion and love to fill you, which should help with some self healing as well (the [true] Christians' Christ had the message "love your neighbour as yourself"), and then
- allow your hands to gesture out and slightly downwards as you chant "Aum" (not "Om"!), which is a carrier that allows this love and compassion to be taken out into the world.

I have found this so far useful for generating positive energy (e.g., before giving a channelled energy healing), dealing with compassion fatigue, and dealing with any tendency towards "hard love". Hopefully others will find it also useful, although the deities may need to be varied to suit others. Sure, it's highly eclectic, but I think that is what the world needs now. Others may need to adapt the deities used etc.

As I come up with other pagan adaptations of the "Six Yogas of Naropa", I may post them :)


Love, light, hugs and blessings

Gnwmythr
(pronounced "new-MYTH-ear")

Tags: Tibet, Buddhism, yoga, Naropa, Celts, chant, mudra,

First published: Sunnudagr, 26th June, 2011

Last edited: Sunday, 26th June, 2011

Tuesday, 17 May 2011

Post No. 269 - For winter: staying warm

The following is from an email to a friend - written with a view to posting it here.
***
The breathing exercise is based on a Tibetan yoga system. My experience of training in this system is that it was arranged as:
(1) learn how to do a Complete Breath;
(2) learn how to breathe through the nostrils in various ratios and sequences;
(3) learn the warming breathing exercise and visualisation.
A "Complete Breath" is basically filling the lungs with as much air as possible: expand the diaphragm first, then the ribs and finally the shoulders … and reverse order as one breathes out.
Learning to breathe through the nostrils in particular sequences etc will probably not be an issue for you as well. I’m going to use this elsewhere, however, so I will briefly review the sequence that I typically use when teaching people this:
- four-fold breathing;
- alternate nostril breathing (progressive development; for convenience, I usually regard the
right
nostril as the 1st, and the left as the 2nd):

(a) practice breathing through one nostril:
- close one nostril with a finger on the side of that nostril, and breathe in and out the
other nostril,
using a four-fold Complete Breath (CB) pattern:
11 repetitions x 5 times per week for at least two weeks,
including swapping the nostril being used half way

(b) begin alternating nostrils for breathing:
- close the 2nd nostril with a finger on the side of that nostril, and breathe in the 1st
nostril, then
- swap finger to other side of the nose to close the other nostril, breathe out and then
in
through the 2nd nostril,
- swap finger back to original position to close the 2nd nostril again & breathe out the
1st
nostril,
all using a four fold CB pattern:
11 repetitions x 5 times per week for at least two weeks,

(c) begin lengthening the out breathe:
- close the 2nd nostril with a finger on the side of that nostril, and breathe in the 1st,
then
- swap finger to other side of the nose to close the other nostril, breathe out and then
in
through the 2nd nostril,
- swap finger back to original position to close the 2nd nostril again & breathe out the
1st
nostril,
while lengthening each out breath until it is twice the in-breath:
11 repetitions x 5 times per week for at least three weeks,

(d) begin lengthening the “hold” period:
- close the 2nd nostril with a finger on the side of that nostril, and breathe in the 1st
nostril, then
- swap finger to other side of the nose to close the other nostril, breathe out and then
in
the 2nd nostril,
- swap finger back to original position to close the 2nd nostril again & breathe out the
1st
nostril,
while lengthening the hold period until it is also twice the in-breath:
11 repetitions x 5 times per week for at least four weeks,

(e) continue lengthening the “hold” period:
- close the 2nd nostril with a finger on the side of that nostril, and breathe in the 1st
nostril, then
- swap finger to other side of the nose to close the other nostril, breathe out and then
in
the 2nd nostril,
- swap finger back to original position to close the 2nd nostril again & breathe out the
1st
nostril,
while lengthening the hold period until it is as long as comfortable
(up to a maximum of four times the in-breath:
11 repetitions x 5 times per week for at least five weeks)
I’ll do some sketches in a couple of weeks time (I’ll be busy until at least then!) to make it clearer – which I need to do to show the energy flows for a variation of the alternate nostril breathing exercise anyway.
The warming breath sequence is:
- breath in the right nostril for a count of 8 (or whatever is convenient);
- hold for a count of four times the in period (32 in this example);
- breathe out the left nostril for a count of twice the in period (16 in this example);
- pause for a count of half the in period (4, in the case of this example);
- repeat the sequence (i.e., in the right, and out the left).
When that sequence is comfortable, there are two ways of proceeding to the next stage that I learned.
The first way is by chanting “Aum”, which is supposed to – when combined with the breathing exercise – to help build internal energy.
The second way is a seemingly more direct way, and involves visualising a furnace internally, being fed by the breathing.
These days I find I don’t particularly need either of these, just the visualisation, but initially I found the visualising a furnace slightly more effective than the chanting.
The recommendation I had when learning was to do this 20 times per day – I usually do 22. That’s OK, but the effect does seem to be a little cumulative, so I actually don’t do the exercise as frequently or as long – I tend only to do it when I feel cold (which is rare, these days). When I first came back to Melbourne in the 80s, I used to practice this exercise every morning, and could sit outside on cold concrete in summer clothes and feel quite warm. I first used it, however, in Queensland, when I was sailing. My crew did judo, and was open to learning about breathing, so he and I used to do a few of these breaths to keep us going when we were cold (which can happen when you’re wet and exposed to wind – the coldest I have ever felt was when caught in a storm while sailing near Brisbane, that was even colder than being in Kaifeng with below zero temperatures + wind chill, because at least I was dressed for the conditions then).
The traditional Tibetan way of testing someone’s application of this skill (I think called tumo - and also written about by Alexandra David-Neel) was for them to be wrapped with wet blankets while sitting in snow (at night), and they had to see how many blankets they could dry with their body heat through the night. I’m nowhere near that proficiency – and I know of Westerners who thought they were who froze to death high in the Himalayas because of their mistake. But, with a little practice, it can safely help take the chill off oneself during winter :)
***
OK, that is the end of the extract.
I am working on a post about Alexandra David-Neel, by the way ...
More can be found about breathing exercises (pranayama) by reasearching Sri Sivananda.
I found the results of scientific tests, such as raising the fingers of fingers and toes by 8degrees C, reported in the Wikpedia article on this topic quite interesting (see here and here).
The "foulr-fold" breath I refer to is breathe in for a count of four, hold for a count of four, breathe out for a count of four, then pause ("empty" lungs) for a count of four. Do NOT use heart beats for counting, as they may slow and cause you to experience breathing difficulties.

Love, light, hugs and blessings

Gnwmythr
(pronounced "new-MYTH-ear")

Tags: breathing, Tibet, warming, Tumo,

First published: Tysdagr, 17th May, 2011

Last edited: Tuesday, 17th May, 2011

Monday, 11 April 2011

Post No. 251 - On why I have been ruined for death ...

To be clear, I am NOT claiming any sort of immortality. No, the reason I chose this title is to show the change in values which occurs as one works with spirit rescue or some form of psychism (e.g., "proof of survival" mediumship [1], or astral travel) which improves awareness of "survival after death". In my case, I have been doing rescue since the early 1980s, and have had some form of psychic sensitivity for most of my life.

With the deaths of people who were close to me before the 80s (e.g. the wife of someone I crewed for when young, who was like a "mum-away-from-home" when we travelled, or another woman who was like a "universal mother" to most of us kids in the sailing club), I went through the commonplace feelings of loss and the process of grieving. By the time my (adoptive) Mother passed, a few years ago, however, I had considerably developed my ability to interact with the dying process, and with those who were earthbound or in the process of passing over - partly through my interest in the writings of Lobsang Rampa [2], partly through my general "New Age" study, reading and activities, but largely through the study and practical work I did at ASPECTS [3] .

As my Mother was dying in a hospice (the staff there were brilliant, by the way), unlike the rest of my family I could see and acknowledge those drawing round Mum, such as her father (who we called Pop). After she had passed (ironically, after waiting by her side for days, this happened while I was away for a couple of hours), when I looked at her body I saw but an empty shell. I knew she could be in contact if she wished (someone else I knew and was close to passed in the early 90s, and she would drop in from time to time - or do things like ask me to check on her daughter [which I eventually stopped doing as the daughter and I grew apart] or her husband).

I now find it impossible to grieve the way other people do - the wailing (physical or metaphorical), the lamentations, and so forth. I KNOW that I can still be in touch with someone I am close to - provided they wish to stay in contact, of course. People change in response to major life events, and one of those changes is the mini-enlightenment which comes after passing and going through the post-death debriefing (seeing the Akashic Record of one's life, and so forth - see Rampa's "Three Lives" for descriptions of this): part of those changes may be realising that the relationships formed during the past life were temporary, and that one has more important relationships/tasks ... or they may simply not like what they see of the living's true character :)

Of course, at the time of my mother's passing I felt I had to more or less "make a show" of being as upset as expected to be - and I willingly did so, as I knew it would help my family members. That is not to say I didn't have any grief -I would miss the physical hugs etc [4], but the depth of my grief was moderated by my experience.

I am currently doing what could be considered a form of "sitting Shiva" with my partner (although it could equally be considered being supportive), whose mother passed away just after we had been away on a trip (hence the gap in posts) - it is, obviously, not a complete adherence to this tradition, but it does bring to mind some of the differing cultural attitudes to death (which my partner and I have talked about).

For instance, the Tibetan "Book of the Dead" [5], sometimes called the "Bardo Thodol", is largely based on guiding the spirit of the dead person through the Bardo until they are safely in a womb - which is part of the Buddhist concept of rebirth, as opposed to the concept of reincarnation, where one generally has a certain amount of time in the astral between incarnations and a more personal stream of consciousness passes to the next life [6]. In this book, what I have re-read so far suggests that the perceptions may be somewhat culturally derived: I don't think a Westerner would experience the same visions etc, so reading the Bardo Thodol would probably be of limited value to a Westerner who had just died. Tibetan traditions include, if one can afford it, having a lama (or some less expensive person!) read the Bardo Thodol over a period of several days, to guide the soul safely through to their next rebirth. Being captured by demons is one of the concerns relating to this time, which has a few parallels to the concept of being earthbound (although being earthbound does not come with the Tibetan tradition of being able to bribe the demon or buy the soul's freedom ... ).

It is interesting to compare the emphasis on personal effort in the Bardo Thodol with the possibly greater role of rituals, spells and deities in the "Egyptian Book of the Dead" (unfortunately, my copy of that is still in storage, so I can't comment too much here). My recollection is that the Egyptians didn't believe in reincarnation (hence the effort to make sure that those in the Afterlife were going to be happy - and, in the case of the Pharoahs, to make the necessary approaches to Deities to keep things good back on Earth ...).

It is also interesting to compare and contrast the two "Books of the Dead", Rampa's writings, Alexandra David-Neel's writings, Elisabeth Kubler-Ross' books on grief [7], and my own experiences.

Love, light, hugs and blessings

Gnwmythr
(pronounced "new-MYTH-ear")

Notes:
  1. See also here.
  2. I am actually getting quite a bit from the Yahoogoup "The Rampa Path" at the moment - not that I agree with every post, or would seek to be buddies in real life with some of the people, but the discussion is largely focused on Rampa's writings, and some good comments are made.
  3. Study and practical work I thought quite hard at the time,but it is interesting to compare that with the treatment meted out to disciples by Tibetan gurus - see, for instance, Alexandra David-Neel's book "Magic & Mystery in Tibet" (my copy was published by Souvenir Press, ISBN 9 78025 637924).
  4. The grief for someone who is physically intimate, such as a lover, would be more intense because of the loss of physical sensations - which cannot be made up for unless you can astral travel consciously, in which case you can choose to experience astral sex and astral hugs.

    "Grief" can take some less conventional avenues as well: I used to know some women who were taking legal action against a relative who had abused them. Their alleged abuser died before the matter could come to court, and as a result they were left without resolution in the physical world. I'm aware that there would be a resolution in the astral, but the lack of such in this physical world means everyone will eventually arrive in a far more damaged state ...
  5. My version is the Evens-Wentz version (Oxford University Press, ISBN 0-19-500223-7 - I am looking forward to reading the psychological commentary by Jung), which credits the translation to Lama Dawa-Samdup, who may be the same person mentioned by David-Neel (who was, accoding to David-Neel, extremely hard on his disciples).
  6. Interesting to read of the Norse having a reference to reincarnation - see here.
  7. One of the big shortcomings in what has been written by most people I have read is that it focuses on the personal, whereas my experience is that the dynamics of families and groups is a MAJOR part of the death experience - for both the living and the dead.

This post's photo is yet to be posted.

Tags: death, earthbound, rescue, family, about me, abuse, Lobsang Rampa, David-Neel, Tibet, Egypt, group dynamics,

First published: Manadagr, 11th April, 2011

Last edited: Monday, 11th April, 2011