Less is known about Tibetan yoga than about the eight steps described in the Yoga Sutras by the sage Patanjali. The approach to yoga in Hinduism and Buddhism is so different that the adherents of the two traditions do not always understand each other. Despite the differences in practice, philosophy and methodology, both directions are authoritative, fundamental and really capable of leading the sadhaka to enlightenment. About stages big way the bright future of Tibetan yoga was told by the Yoga Journal expert, the Buddhist Igor Berkhin.

There are several traditions of spiritual knowledge in the world, which are called "yoga". The classical trend is associated with Hinduism. Various aspects of yoga are discussed in the shastras - sacred texts: "Bhagavad Gita" and "Yoga Sutras" by Patanjali. Yoga branched out into various teachings within Hinduism and was further developed in the Natha tradition and tantric systems associated with the cult of Shiva and Shakti.

Another tradition that uses the word yoga to refer to spiritual practice is Buddhism. Although the Buddha himself used the word "yoga" in its direct meaning - a yoke, a bond that must be released, later Indian Buddhists also began to call their contemplative practice yoga. One of the foundational treatises on meditation is called "The Steps of Yoga Practice", and one of the most important schools of Mahayana (literally "Great Vehicle") was called "Yogachara" or yoga practice. "

With the spread of Vajrayana ("diamond chariot") Tantric Buddhism ) the word yoga became much more widely used in Buddhist teachings, and various phases of tantric practice began to be called yoga.

During the Muslim invasion, Buddhism was destroyed not only in India, but also in the territories of such modern countries as Iran, Afghanistan, Pakistan, Tajikistan, U Uzbekistan, Kyrgyzstan, Kazakhstan. Fortunately, ancient knowledge by that time managed to penetrateto hard-to-reach Tibet, gain a foothold there, survive and become the dominant spiritual tradition. All Buddhist teachings of the Mahayana and Vajrayana found a new home in Tibet.Local disciples of Guru Padmasambhava (the second Buddha) and other enlightened masters continued the continuous tradition of yoga teaching - they translated into Tibetan language allaccessible texts of sutras and tantras.

In Tibetan the word "yoga" is translated as naljor. Initially, yoga is associated with unity, but the term naljor means knowledge of the true state. Nal is the "true" and Jor is "the way of discovering the truth." Thus, naljor is a means of realizing one's true state. This approach differs from the traditional Hindu explanation of yoga as the unity of the individual and the universal, Atman and Brahman. The Tibetan approach conflicts with the definition of yoga as "a way to stop the vibrations of the mind." According to the postulates of Tibetan yoga, naljor is not in unity, since the individual and the universal are equally illusory. Naljor also presupposes not the cessation of the mind, but the its limits through a deep understanding of its true nature. The nature of the mind, in turn, manifests itself not only in rest, but also in move. This incessant alternation of rest and movement in the Vajrayana is called tantra. Tantras are also called texts,in which the knowledge of yoga is stated.

"Kulayaraja Tantra" (Tantra "The All-Creating King") - one of the oldest texts of dzogchen (teachings of great perfection) - speaks of the four chariots of yoga: Sattva Yoga, Maha Yoga, Anu Yoga and Ati Yoga. The classification of "Kulayaraja Tantra" is based on the principle of differences in understanding the true state. In the Bhagavad Gita, the classification of yoga is divided into Kama Yoga, Jnana Yoga and Bhakti Yoga. Unlike the shastras of Hinduism, "Kulayaraja Tandra" ”accurately distinguishes between the principle of vision (the ability to perceive and experience a certain state) and the principle of recognition (the ability to recognize the nature of what is perceived and experienced). Moreover, the presence of the first does not at all imply the appearance of the second: you can see that

but not to recognize, to experience some state, but not to understand its meaning. And although the natural state is the same for all types of yoga, understanding it depends on individual abilities and the source from which knowledge is obtained.

What are the characteristics of the four chariots of yoga? Sattva literally means being. The principle of Sattva Yoga is to establish a connection with an enlightened being (deity) through tantric practice - sadhana. Through interaction with the deity, wisdom is gained. The three aspects of sadhana - mudras (gestures), mantras (sounds) and meditation - link the practice to the deity at three levels of human existence - bodily, verbal and mental.

In order to begin the practice of Sattva Yoga, an initiation is required, during which the guru introduces the student to the techniques and helps to gain personal experience acquaintance with divine wisdom. Without such dedication, the practice of yoga cannot bear serious fruit. There are three sections in Sattva Yoga:
kriya tantra, ubhaya tantra and yoga tantra. Such tantras are called external tantras because they are based on the idea of ​​the existence of an enlightened being external to the practitioner.

Maha Yoga, Anu Yoga and Ati Yoga are considered to be internal practices. These three types of yoga do not imply the presence of an external deity, but give the yogi personal experience and knowledge. vajras, the initial potentiality of energy. The concept of deity is still present in Maha Yoga (great yoga) and Anu yoga (highest yoga). But from the very beginning, the deity is understood not as an external being from whom you can get something, but as a multifaceted symbol of our own nature, contributing to the manifestation and disclosure of our potential. For the successful application of Maha Yoga and Anu Yoga, one must receive the initiation of a teacher. It is believed that thanks to the interaction with the teacher at the time of initiation, all the student's abilities are greatly enhanced. This rite is called maturation. He leads to a deeper understanding of his true nature and going beyond limitations - liberation. This does not mean that any initiate immediately attains enlightenment. Liberation can take many years and even lives. The initiation ceremony is supposed to plant the seeds of causes in the student's mind, the maturation of which will bear fruit over time.

Maha Yoga and Anu Yoga use a special method of transformation. The essence of the method is to change the dual vision on the principle of "subject-object" to non-dual "pure" vision. Non-duality in this case does not mean the unity of the individual and the divine, as in the Hindu doctrine of the fusion of Atman and Brahman. It is believed that the Tibetan yogi completely transcends the world - subjective and objective. Moreover, such non-duality is the starting point of spiritual practice, and not its completion. In the internal forms of yoga, there are two main stages of practice: development and completion. At the stage of development, the yogi learns to develop and stabilize non-dual perception, and at the stage of completion, he integrates various aspects of his existence in this knowledge. What is the difference between Maha Yoga and Anu Yoga? Maha Yoga involves the expenditure of effort and time to acquire the key knowledge. In the practice of Anu Yoga, with good ability, knowledge can be acquired instantly and almost effortlessly. Then the yogi tries to fully integrate the knowledge into his life.

The highest yoga in Vajrayana Buddhism is Ati Yoga (total perfection). Ati Yoga is also known as the Dzogchen teaching. Ati-yoga is based on the principle of using knowledge beyond any, even minimal action. This does not mean that Ati Yoga practitioners do nothing. It is believed that the availability of knowledge does not depend on the effort expended on its acquisition. An Ati Yogi has the right to be an ordinary person and to lead an ordinary life. Key point Ati-yoga is receiving from the teacher knowledge of his original nature. There is no initiation rite in Ati Yoga. The teacher acquaints the student with something that is always obvious, but due to the habitual tendencies of the mind, it remains unnoticed and unrecognized.

The practice of asanas and breathing exercises is necessarily present in all Vajrayana yogis, but it is not practiced en masse. Physical exercise and pranayama are classified as secret instructions.

The equivalent of pranayama, according to Patanjali, in Tibetan yoga is the practice of tsa-lungs (tsa - channels, lung - prana). Tsa-lung helps to direct the energy of prana and kundalini. Yantra meditations are used to fix the techniques. During yantra meditation, yogis combine physical movement, a special type of breathing and concentration. Different kinds breathing exercises include sound and visualization at the same time. Tsa-lung practices are performed already at the second, final stage of tantric practice. Supposed. that the yogi can do all these exercises only if he is in non-dual perception. One of the most famous practices is tummo, or the practice of inner heat, which is not done to combat the cold, but to develop a sense of non-dual bliss.

The oldest and most complete text on yoga that has survived to this day is the Yantra of the Union of the Sun and the Moon. The text was compiled by the Tibetan translator Vairochana based on the instructions of Guru Padmasambhava in the 13th century A.D. The text briefly describes 108 yantras and pranayamas. All yantras (trulkor) should be performed simultaneously with breathing oriented towards the natural heartbeat in a state of deconcentrated total presence. Each yantra contains the beginning and the end. The central part is associated with one of the five main types of breath holding. The Yantra Yoris Pranayamas are also deep contemplative practices. Yantras are aimed at mastering the fundamental energy of the seed essences bindu (tigle) and kundalini. Although the practice of Yantra Yoga is secondary, auxiliary in dzogchen, there are many simple exercises that can be useful to anyone interested in harmonizing body, energy and mind. Yantra-yora is especially useful for those whowho wants to liberate his breathing and harmonize him with the movement of the physical body and mind.

Chögyal Namkhai Norbu, Dzogchen Teacher on Tibetan Yoga for Yoga Journal

“Why is the teacher so important? We ourselves are unable to contact the pure dimension, and without this it is impossible to receive the transmission of the Vajrayana teachings. For this reason, in the Vajrayana, the teacher gives initiation, and we receive this transmission from him. All Vajrayana teachings are associated with guru yoga. means "the state of the teacher," and yoga means the living, real attainment of this knowledge.

Yoga is a Sanskrit word that is also used in Hinduism - where yoga is explained as union. But in the Buddhist tradition, yoga does not mean union.
but genuine knowledge of one's condition. In Tibetan yoga is translated as naljor. Of these two words, "nal" means natural, natural state, not altered in any way and not corrected by anyone. This condition is called nal or nalma. This is very important in the Dzogchen teaching. Because when we are in contemplation, then we should be in a state of nalma. Nalma means we no longer use the mind. We don't follow him anymore. The mind creates everything and changes everything. Therefore, we go beyond the mind and remain in nalma. And this is the real condition of existence. Sure, from birth, everyone is in the conditions of tax. But as we develop, this state is conditioned by the mind. With young children, you can be more in nalma because you are not conditioned by the mind and you have no special ideas. But, of course, even an infant has a physical body and everything else: speech. mind. For example, as soon as a baby feels physical pain, he immediately ceases to be in nalma - he starts crying. It has to do with our physical body. But when there is no such problem. the baby is in tax conditions all the time. A good practitioner should be like a baby, but it's not that easy. Because we begin to think, and a lot develops in us: through education, knowledge, understanding. The mind conditions us.

Children are in cash, but they have parents who love them very much. Parents want to do their best for their children because they know that we live in a limited society. We do not live in a Nalma society. Therefore, children must learn everything, otherwise they will not be able to do anything. Step by step we teach children: Don't do it, sit like this. And when children obey, education is successful, parents are happy. Happy because the children will grow up and be able to live a normal life. Then the children go to school. Now they are conditioned Primary School... They are brought up: "You have to do this, study that" - and this is how we grow until we graduate from the institute. Now we are completely ready for life, we occupied a certain cell in it: Now I can do everything. But this only means that we are now completely limited. We do not know what our real conditions are.And this is exactly what we must discover through teaching, it is most important".

Hello dear readers - seekers of knowledge and truth!

Tibetans are renowned for their health and longevity. What's the secret? In this review article, we want to talk about Tibetan practices and how they affect the physical and psychological state of a person.

They can be conditionally divided into practices related to Buddhist teachings and Tibetan medicine practices. We will talk about them in more detail in the article below.

Buddhist practices

• Tantra practices

They assume a system of three elements: contemplation of the icon of a Buddha or bodhisattva and mental merging with him; the use of special gestures -; utterance.

• Secret practices of monks

Speaking of them, most often they talk about the Lung-gompa runners. This phenomenon has not been scientifically explained, but dozens of eyewitnesses claim to have seen monks who could cover about a hundred kilometers at incredible speed without food or rest. The monks developed such abilities through long meditation and body training.

Medicine practice

The fame of miracles is known all over the world. Tibetan healers reveal the secrets of youth and longevity.

According to their views, the human condition is built on the balance of the following elements of the physical body:

• wind - symbolizes the movement of air, in other words - the respiratory system, as well as nerves, psyche, mind, the functioning of internal organs;
• bile - the personification of fire, is responsible for the digestive system and the saturation of each cell with energy;
• mucus - refers to water and earth, affects the metabolism.

Depending on the predominance of certain elements, different types the constitution of the body. The goal of medicine is to bring them into harmony, so that there is lightness in the body, and internal organs functioned well.

Longevity and recovery of the body in case of illness is determined by three factors:

• positive mood;
• Lifestyle;
• proper nutrition.

Proper nutrition lies in seasonality: in summer and autumn, you should give preference to raw vegetables and fruits, sweet and salty, in spring - sweet and rough food, and in winter - warm dishes. In addition, this rule is perfect for losing weight.

The basis of Tibetan medicine is treatment with medicinal herbs that grow on the mountain slopes of the Himalayas. Doctors believe that they have no contraindications and are able to cure everything: from a common cold to kidney stones.

Tibetan medicine gives wise advice about human health:

• All diseases are from experiences.
• Get plenty of movement and exercise.
• Don't overeat.
• Eat less meat and more vegetables.
• Sleep cool.
• Constantly train the brain and provide food for the mind.
• Have your own view of things.
• Cleanse yourself from within and without.
• Surround yourself with love, wake up with a smile and fall asleep with joy.
• Get rid of defilements, pride, envy, anger forever and cleanse yourself more often through prayer.

Thus, by combining different types of Tibetan practices, both Buddhist and medical, you can achieve amazing results in terms of physical health and peace of mind.

It can be a combination of yoga, meditation, breathing exercises, tantric practices, active image life and herbs from the slopes of the Himalayan range. An excellent confirmation of this is the Tibetan monks, distinguished by their health and longevity.

Conclusion

Thank you very much for your attention, dear readers! I would like to believe that the practices described in the article will be useful to you. Of course, each of them requires careful study, but the purpose of this article was a basic acquaintance with them. In the future, we will definitely continue this topic.

We wish you physical and mental harmony! Join us - subscribe to the blog to receive new articles in your mail!

Tsongkhapa statue
Potala Palace. Tibet.

Tibetan yoga is one of the areas of yoga that emerged in the bosom of the Buddhist tradition. Buddhism penetrated into Tibet from India in the middle of the 7th century (at least that's what most researchers of Tibetan Buddhism think) and very soon spread throughout Tibet in the form of the Mahayana, one of its main currents.

Buddhism took shape in Tibet in the form of a number of schools and directions. The most famous of them are: Nyingma, Karju, Gelug, Vajrayana. They have their own special lines of succession, their own approaches to the teaching of Tantras (Holy Hindu and Buddhist books, which are among the canonical texts. In this case it comes about Buddhist tantras), their esoteric treatises and differ in that in the methodology of spiritual advancement they single out one or another aspect of the teachings of Gautama Buddha. At the same time, despite the existing differences, they all, in essence, use similar esoteric practices. The latter will become the main object of our attention. But first, a few necessary digressions.

Tibetan Buddhism is sometimes called Buddhist Tantrism. In fact, this term cannot be applied to Tibetan Buddhism in general, since the religious world of Tibet is very heterogeneous.

Conventionally, representatives of all directions of Tibetan Buddhism can be divided into two large groups. The first includes monks and laity, who focus on observing the moral requirements of Buddhism and practicing cult rituals in their spiritual development. The second group includes those who also use tantric methods for their spiritual advancement. In other words, in Tibet there is, on the one hand, ritual Buddhism, on the other, Tantric Buddhism.

The term "Tantrism" is interpreted ambiguously. The main meaning of the word "tantra" in translation from Sanskrit is "activity", "action". Therefore, the followers of tantra are those who follow the path of action, through their own continuous efforts, through the practice of raja and buddhi yoga. However, there are other opinions on this matter. Tantrists are sometimes also called:

a) all those who recognize Tantra,
b) representatives of some Hindu and Buddhist schools who use sexual forms of interaction in their spiritual practice,
c) some Buddhists call Tantrism only Vajrayana - one of the directions of Tibetan Buddhism.

Before moving on to a detailed examination of the esoteric methods of Buddhist Tantrism, let us briefly dwell on some of the most basic Buddhist concepts.

Among some scholars of Buddhism, the idea is that Buddhism is atheistic, that it denies God. This is probably due to the fact that Buddhists see God not as some kind of Venerable Person waiting to be worshiped, but as Total Consciousness, diffused in everything and perceived as a Clear Light. (Although, indeed, in Buddhism there are some few schools that, perverting its foundations, deny the existence of God).

The best spiritual schools of Buddhism, including Tibetan Tantrism, are focused on achieving direct comprehension of God. The main goal of their followers is to merge their individual consciousness with the Divine Consciousness. This goal is realized through long, persistent work on self-improvement, through the acquisition of "three qualities of Buddha nature": Perfect Compassion, which is an analogue of Christian, Sufi, Hindu Love, Perfect Wisdom, Perfect Power. The main emphasis in attaining these aspects of Buddha's Perfection is placed on the own efforts of the adept himself, since Buddhism believes that every person has everything necessary to become a Buddha.

One of the common terms in Buddhist practice is the term "Nirvana". It serves to designate the higher states of consciousness, achieved through the expansion of individual consciousness in one of the two higher spatial dimensions. (Speaking in the language of the Bhagavad Gita - on the plane of Brahman and Ishvara.)

The term "Nirvana" designates a whole class of states, stages of ascent - from the first attainment of this state to full affirmation in its highest manifestations. This happens through the development of the static and dynamic aspects of Nirvana in Brahman, Nirvana in Ishvara. But there is also a very large distance between the attainment of such states and the complete mastery of them.

Another term "Liberation" is found in Buddhist practice. It means the dissolution of all attachments to everything earthly, including your own body and your "I". Thanks to this, the adept leaves the involvement in the circle of birth and death, from the wheel of samsara (manifested being, the world of forms), as the Buddhists say.

Spiritual work in the best spiritual schools of the East and West is carried out simultaneously in three interrelated directions: ethical, intellectual, psychoenergetic. The same is generally observed in Tibetan Tantrism.

Let's say a few words about the teaching system in Buddhist Tantrism schools. As a rule, it lacks any rigid scheme. A spiritual mentor, focusing on the individual characteristics of a student, builds the entire training program in accordance with this. At the same time, one cannot but say that at certain similar stages of the spiritual advancement of students, the mentor uses a certain set of standard techniques and techniques.

The pedagogical system of Tibetan lamas, as a rule, does not include lengthy instructions and teachings. Most often, they use a visual method that provides students with the opportunity to draw knowledge from their own observations and personal experience. (In this, Tibetan lamas are very similar to Sufi sheikhs.) Among other things, this form of training allows the student to quickly develop the ability to think independently. The learning process, very conditionally, can be divided into three stages: preliminary, main, and final. Let's take a closer look at each.

Preliminary the stage is mainly associated with intensive work of an ethical and intellectual plan. The neophyte devotes all his time to the active transformation of his psycho-emotional sphere, ethical improvement, and the study of various canonical texts recommended by his mentor. But in addition to this, a beginner adept, if he is capable of further advancement, undergoes a course of preliminary psychoenergetic trainings, preparing him for the main spiritual practice.

At this stage, special attention is paid to the ethical direction spiritual development... Already in the very early stages of his spiritual path, often immediately after initiation, the neophyte takes the bodhisattva vow. It lies in the dedication of your life spiritual service and requires the development of immeasurable compassion for all beings. The Bodhisattva vow presupposes the acquisition of such virtues as: passionate striving for the Goal, patience, active service to people, constant meditation, liberation from false attachments and desires, adherence to all Buddhist moral requirements, i.e. ahimsa, abstaining from lying, stealing, etc.

In an effort to get rid of ethical imperfections as quickly as possible, the adept begins to work tirelessly to eradicate his vices and transform his psycho-emotional sphere. He seeks to eliminate all egoistic manifestations, to free himself from non-spiritual beginnings and attachments, and also constantly develops positive qualities and properties in himself.

The process of ethical improvement is greatly accelerated through the use of certain psychoenergetic methods. One of them, which plays a huge role, especially in the first years of spiritual practice, is the work with the yidam.

The practice of working with yidam in Tibetan Tantrism includes two important stages:

1) Creation of a clear image of this or that mythological creature possessing a certain set of positive qualities that are lacking in the adept (the yidam is chosen by the mentor in accordance with the individual characteristics of the student).
2) Full identification with this image.

Identification with the yidam is carried out at all levels at once. A practitioner, fully getting used to this or that image, begins to perceive, feel the world around him, act in it as a yidam would do. (Working with a yidam is also used in other spiritual traditions, for example, in Christianity. So, in Catholicism, the image of Jesus Christ is used for identification. Orthodox hesychasts identified themselves with the image of their spiritual mentor.)

This practice allows you to quickly get rid of all the reactions conditioned by the previous life, stereotypes of thinking, get rid of your "I" and develop a new, "magical" attitude to life.

Novice adepts, on the recommendation of their spiritual mentor, can use another method - the Chod rite. The ceremony is performed alone, in a secluded, terrifying place. The adept identifies his passions, vices, false desires with own body and then, visualizing various supernatural beings, gives them the body to be torn apart. If the ascetic has a well-developed ability to produce imaginative representations, he really sees his flesh, tormented and torn to pieces by a host of terrible creatures ... The purpose of this rite is to detach from his "I".

Certain work is done in cemeteries, where the bodies of the dead are offered to be eaten by animals. Reflections about death, about the frailty of the body involuntarily coming in such places make the adept look differently at the time he has left on Earth, help to eliminate false attachments and desires. In addition, this form of spiritual work can promote a state of nondiscrimination between repulsive and attractive objects. (Similar work is carried out by Indian yogis and Muslim Sufis. Reflections on death are an integral part of spiritual work and other schools and areas of yoga).

In addition to these original practices, the adept performs a lot of exercises that help to put the body and its bioenergetic structures in order (for example, techniques similar to hatha yoga are used), establish a "mental pause", develop the ability to perfect concentration, visualization. At this stage, some rituals, prayers, mantras are widely used, various psychophysical exercises, breathing practices, yantras (symbolic diagrams), etc. are used,

Let's dwell on the art of visualization in more detail, because this is one of the most characteristic Tibetan tantric methods.

Silver Buddha statue
Potala Palace. Tibet.

Visualization is the art of creating images. This practice begins with the visualization of this or that mythological creature, individual parts of its body, details of clothing. As the skill grows, the adept easily and quickly begins to reproduce before the "inner gaze" the entire appearance of this creature. This is followed by work with even more complex figurative representations. In some cases, adepts tend to visualize very dense, material images seen by other people as real-life objects.

The visualization of such dense forms is associated with the development of enormous personal strength, often quite crude. It should be said that this is very dangerous path full of temptations. Not everyone withstands his temptations and sometimes stops there, reorienting to magic, demonstration of miracles. The correct one on the path of improvement in the art of visualization is a constant tendency to refinement of consciousness.

After an intensive course pre-workouts the adept proceeds to the main spiritual practice. The goal of the main stage is to overcome duality (in Sanskrit - "dvaity") and get a live experience of working in a multidimensional space. It involves further honing the "facets" of the art of visualization and includes performing complex psychophysical exercises, working with chakras, energy channels and other energy structures of the body.

If we draw parallels, then, in general, this corresponds to the work that is carried out on the steps of dharana and dhyana of the eight-step path of yoga of Patanjali.

For many adepts, this stage is very long. It can take 20, 30 years, all your life to master it. At the final stages of the main stage, if the adept reaches them, the individual consciousness becomes a reality for him and new possibilities of working with consciousness (in Sanskrit - buddhi) open up before him.

The main stage also assumes further improvement of the psychoemotional sphere, its refinement. This happens, in particular, through the use of the art of visualization, for example, those deities of the Tibetan pantheon, which can serve as a standard of subtlety. Creating a vivid image of a particular deity, the practitioner, through emotional attunement with him, begins to perceive a completely different spectrum of emotional and energy states.

This practice, in addition to refinement, makes it possible to comprehend the multidimensionality of space. Visualization is also used for cleansing and developing chakras, energy channels, bringing all energy structures of the body to perfection. For this, for example, the figure of a deity can be visualized in the desired chakra. Work with mantric images, images of tattwas (elements), various colors, objects, processes, etc. is also widely used.

The technique of working with imaginative representations is also highly effective for the regulation of physical performance. This is most clearly demonstrated by the technique of meditative running - moon-gom. It is also based on the use of certain breathing exercises and mantras. Lun-gom-pa (the so-called adept who owns this technique) begins, against the background of certain figurative ideas, to continuously repeat the mantra to himself. In accordance with it, he regulates the rhythm of breathing and measures the beat of the movements. These techniques allow lun-gom-pa to run long distances at great speed, without resting at all, easily overcoming all the obstacles encountered on the way. Europeans traveling in Tibet (in particular, the Roerichs and Alexandra David-Nel) had to see lun-gom-pa several times. Descriptions of these meetings can be found in their books.

Meditative running against the background of continuous meditative work is also used by other schools of Raja and Buddhi Yoga. His descriptions, in particular, can be found in Carlos Castaneda.

At the main stage of spiritual practice, some techniques are also used, denoted in Buddhist Tantrism as the "Path of Form". Of these, the most famous are those presented in "The Six Doctrines of Naropa" - one of the most famous teachers of the Vajrayana. We list them in ascending order, as given by Naropa:

Tummo ("psychic warmth" or "inner fire" technique),
Guillau-lus (practice of working with the "illusory body"),
Mi-lam (dream technique),
Od-sal (technique of achieving the Clear Light),
Bardo (technique of work in an intermediate state between death and rebirth),
Pho-wa (practice of transference of consciousness).

Let's consider those that are relevant for the final stages of the main stage.

The "Path of Form" techniques used at the main stage are mainly intended for those practitioners whose consciousness is still "tied" to the material plane. Therefore, the "world of forms" is the starting point for starting work. Techniques have a support in visualization, are associated with the use of powerful psychoenergetic techniques, defined breathing practices... All this helps the practitioner to refine the consciousness, to gain the necessary amount of strength and energy for a meditative breakthrough and expansion of consciousness in one or another spatial dimension. If the consciousness of an adept who turns to these techniques of the "Path of Form" is sufficiently refined, then he can very quickly approach Liberation due to their application.

Tummo (the technique of "psychic warmth" or "inner fire") very quickly allows its practitioner (they are called in Tibet, turnip, literally, "wearing cotton clothes") to gain personal strength, sometimes quite rough.

Tummo is associated with the use of visualization, specific breathing exercises, psycho-energetic techniques, mantras. Using his skill, the turnip visualizes the image of a raging flame in its body and is gradually completely filled with it. Following this, he seeks to maximize the expansion of the image of his body filled with flames - to the entire universe ...

The practice of tummo is accompanied by one very interesting effect - the generation of physical heat. "For many hermit rapists who meditate year after year in ice caves without warm clothing, this side effect very convenient. So, having reached a certain level of development of a turnip can sit naked for a long winter night in the snow without any health effects.

Alexandra David-Nel in one of her books about Tibet tells how she herself, at the request of the teacher, in late autumn at an altitude of about four thousand meters above sea level, plunged into an icy stream. Then, without changing clothes and body position, she spent the whole night in meditation. Imagine her own surprise when, after this procedure, she did not even catch a cold.

David-Nel also mentions a kind of skill tests that mentors sometimes give their students. One of these tests is the amount of wet sheets dried overnight by the naked body, the other is the measurement of the area of ​​snow melted under a sitting student.

Practice guillau-lus is connected with the comprehension of the "illusory nature" of all objects in the universe and one's own body, i.e. meditative elaboration of the fact that all material forms are only "visible manifestations" of Divine Consciousness.

The work on the methods of guillau-lus can begin, for example, with the contemplation of an adherent of his own image in the mirror. Focusing on his mirror image, he should think about it as something illusory, like a mirage, a cloud, a dream. Then the adept tunes in to the image of the tantric deity Vajra-sattva reflected in the mirror. He does this until the image, as it were, "materializes" in front of the mirror. This is followed by a meditative study of this fact.

Thanks to this practice, the adept receives experimental evidence that there is another reality outside the material world, that all material objects are simply "appearances", representing only "emanations" of the Divine Consciousness. Through this direct experience, the adept attains a state called in the Tibetan tradition "nonduality", ie. such when everything is "realized in its fullness as a Unity." Let us explain that this requires learning to look at everything from the depths of the multidimensional world, as if through the eyes of the Creator. This, however, is not easy at all. These achievements are possible only for those who have already passed a sufficient path of refinement of consciousness through other techniques and have really grasped the multidimensionality of the universe.

Closely related to guillau-lus practice mi-lam ... It also affirms the adept in the "illusory nature" of material existence, giving him the opportunity to stay in the depths of the multidimensional universe and in the state of dreams.

The final stage spiritual development in the schools of Tibetan Tantrism, as well as the main one, is very long for those adepts who approach it. It is associated with attaining Nirvana and following its ever-deepening steps, with the creation of a vajratel (diamond body). Thanks to him, one can gain a foothold forever in the highest spatial dimension due to the "crystallization" of consciousness in it. This means final Liberation. To achieve this goal, some techniques of the "Path of Forms" are used, which have not yet been considered by us, as well as techniques of the "Formless Path", which will be discussed below.

Clear Light Achievement Practices ( od-sal ) are numerous. There are special exercises designed to be performed during the day, evening and night. Here is one of them, for the daytime, described in the Tibetan text "The Path to the Clear Light". Its sequence is as follows: first, the adept reaches the state of "mental pause", then enters deep meditation. In a meditative state, he reveals in himself the Clear Light-Child and merges it with the Fundamental Clear Light, in other words, the Clear Light-Mother.

In these simple words deep meaning is hidden. They testify to the comprehension of God through a long, enormous work, which begins after the cognition of the Atman, the first entry into Nirvana and is associated with the attainment of its highest levels.

It is believed that some exercises of the od-sal technique can be performed in the state bardo - an intermediate state between death and new birth. But one cannot but say that only those who, during their life on Earth, through constant yogic practice, have achieved the "crystallization" of consciousness in the highest spatial dimension, can remain in merging with the Clear Light after the death of the body.

Technique pho-wa , "movement of consciousness", gives the adept the ability to freely move his consciousness within the same or different spatial dimensions. This is one of the most jealously guarded secret practices in Tibet. Although it should be said that the secrets of all the other techniques of the "Path of Form" mentioned by us are passed only orally from teacher to student with great discretion and care.

Unlike the practices of the "Path of Form", the techniques of the "Formless Path" are not associated with the use of psychophysical exercises, breathing technician, visualization. Therefore, they turn out to be acceptable only for those adepts whose consciousness is already sufficiently developed due to the achievements in previous incarnations or in this life.

Among the practices of the "Formless Path" two are best known: Mahamudra (or "Blissful Experience of Nonduality") and "Great Liberation". Their methodologies are similar. The only difference is that they go back to different traditions.

primary goal Mahamudras - the merging of the individual consciousness of the adept with the Divine Consciousness - is realized as follows. First, the adept reaches the state of "mental pause". Then he meditatively comprehends the position of his individual consciousness in relation to the material plane as a whole. Revealing the identity of the nature of his individual consciousness and all material objects of the universe, he brings them in his awareness into a state of perfect Unity. In other words, he comprehends that God is in Everything and Everything.

There are numerous reports that Adepts who practice Mahamudra very soon recover the memory of their previous incarnations. Knowledge of the experience of past lives helps them in the fastest achievement of all aspects of Divine Perfection. By the way, it was with these methods that Rajneesh began his journey in the last incarnation.

Adepts practicing the techniques "Great Liberation" proceed from the premise that the Divine includes all forms - manifested and unmanifested - being the receptacle of both Nirvana and samsara. Therefore, in order to come to merge with the Divine Consciousness, the adept meditatively comprehends the identity of the individual consciousness and the Divine Consciousness, the identity of his individual consciousness with all manifestations of the multidimensional universe. This leads him to the realization that God is one with his Creation, to the understanding that merging with God in the aspect of the Absolute (the Creator is one with his Creation) is the only means of final Liberation.

His Holiness the Dalai Lama in the temple in front of the statues of Padmasambhava, Guru Rinpoche and the thousand-armed Avalokiteshvara.
Dharamsal, India.

Any yogic practice, especially at advanced stages, is associated with the emergence of supernormal abilities (siddhis). In the schools of Tibetan Tantrism, the deliberate search for such abilities is not encouraged, as it can lead away from the direct path to Liberation. Students are usually warned against deliberately cultivating such abilities and deliberately using them unless absolutely necessary.

In reports written over two hundred years by Christian missionaries, also in the works of modern researchers of Tibet and the memoirs of travelers, various cases of manifestations of siddhas are mentioned. Although the adepts who wield them do their best not to detect them, some abilities are very difficult to hide. For example, such as telepathy, clairvoyance, prophetic gift. The effects that the practices of tummo, pho-va, lun-gom give are usually considered supernormal abilities.

Information about Tibetan Buddhism would be incomplete without mentioning the Vajrayana, which stands out among other schools and directions of Buddhist Tantrism, being a "high-speed" technique of spiritual development. In addition, it is interesting and important in that it has had and has a tremendous impact on all aspects of Tibetan Buddhism.

A look into the past shows that Buddhism was originally established in Tibet in a form that included Vajrayana. All the first preachers of Buddhism in Tibet and the founders of the main schools and directions were mainly glorified teachers of the Vajrayana. These are Padmasambhava - the founder of the Nyingma school, whose name in Tibet has been revered for centuries along with the name of Gautama Buddha, and the legendary Naropa and Tilopa, about which many amazing stories circulate throughout Tibet to this day, and the most revered poet-hermit in Tibet Milarepa, and the famous preacher of Buddhism in Tibet Atisha, and many others.

And now Vajrayana can rightfully be considered the core of Tibetan Buddhism. Blofeld in his book "Tantric Mysticism of Tibet" points out that the differences in the application of certain psychoenergetic techniques that exist between the tantric schools of Tibet are mainly associated only with the preference for one aspect or another of the Vajrayana.

In terms of its goals, this direction is no different from others. The main feature of Vajrayana is that its adherents strive to reach their Goal in the shortest, most direct way. But this "Short Path" (as the Vajrayana is sometimes called) ensures the achievement of Nirvana and Liberation precisely in this earthly life only for those who already have high psychogenetic advancement due to past incarnations.

All this becomes possible due to the fact that the Vajrayana:

a) gives a clear understanding of the general scheme of a person's spiritual development;
b) requires him to fully focus on achieving the Goal;
c) applies powerful psychoenergetic techniques that significantly accelerate the spiritual advancement of the adept.

The role of a master, mentor in the Vajrayana is invaluable, because it lacks an “established” curriculum. Tasks and instructions given by the master depend only on the level of intellectual and psychoenergetic development of the student.

The neophytes who embark on the "Short Path" are invited to immediately radically change their attitude to the surrounding reality and to themselves. The adept must learn to perceive everything as a means to achieve the Goal, must learn to use every moment of his life for spiritual progress. Literally everything becomes the object of his attention: every thought, every word, sensation, action, any circumstances and situations.

The requirements for Vajrayana adepts aim at maintaining an unshakable calmness even in frightening and disgusting circumstances. They are initially guided by a spiritual mentor to see in everything only the manifestations of God. Gradually learning to remain calm in any situations, not to evade anything, not to get irritated by anything, they very quickly do a tremendous job of transforming their emotional and intellectual spheres, freeing themselves from false attachments and desires, refining their consciousness, etc.

Apparently, it makes sense to say also a few words about the use of sexual forms of interaction in Tibetan spiritual practice.

Some Tibetan Tantric schools do not focus on sex special attention and even consider it harmful for those using esoteric methods of spiritual development. Others, on the other hand, give a very great importance bioenergetics of sex life, sexual contacts, considering them as one of the opportunities for spiritual growth, as one of the paths leading to Liberation. Therefore, in such schools, sexual interactions are used at various stages of spiritual advancement. This becomes possible only when the adept becomes free from attachment to sex.

We emphasize that, unlike some Hindu Tantric schools, which ritualize sexual contacts, giving them a high symbolic meaning, the Tibetan tradition considers sexual relations not as a ritual, but as an effective psychoenergetic work that significantly accelerates the process of the spiritual evolution of partners. (By the way, the same attitude to the sexual sphere of human relations as in Tibetan Buddhism can be traced in Chinese Taoism).

Relationships between partners, driven by the desire for joint spiritual evolution, are built on the basis of absolute trust, mutual respect for each other. This relationship is an unselfish act of giving your love to another, without any strings attached.

Sexual interactions are used to carry out joint bioenergetic work, in particular, within the framework of the main stage for improving the chakras and bioenergetic conducting structures of the body, and later for joint entry into various meditative states. The efficiency of such work is achieved by combining the energy potentials of partners.

So, we briefly examined the most intimate part of the spiritual culture of Tibet - the Land of Religion, as its inhabitants call Tibet. It is obvious that it carries a lot of original and distinctive features. Peculiar psychoenergetic practices, meditative traditions of Tibet are a huge contribution to the treasury of esoteric knowledge of the whole world.

And yet, the spiritual paths of Tibetan Tantrism lead along the milestones common to all the best spiritual schools in the world, which are determined by the general laws of spiritual evolution.

The popularizer of Buddhism Igor Berkhin considers it his task to give interested people “a general idea of ​​the deep, ancient and diverse world of the yogis of Tibet. This is a world that is increasingly in contact with modern Western civilization and at the same time is on the verge of extinction along with the authentic culture of Tibet. "

There are several traditions of spiritual knowledge in the world, which are called "yoga". The classical trend is associated with Hinduism. Various aspects of yoga are discussed in the sastras - sacred texts: "Bhagavad Gita" and "Yoga Sutras" by Patanjali. Yoga branched out into various teachings within Hinduism and was further developed in the Natha tradition and tantric systems associated with the cult of Shiva and Shakti.

Another tradition that uses the word yoga to refer to spiritual practice is Buddhism. Although the Buddha himself used the word "yoga" in its direct meaning - a yoke, a bond that must be released, later Indian Buddhists also began to call their contemplative practice yoga. One of the foundational treatises on meditation is called "The Steps of Yoga Practice", and one of the most important schools of Mahayana (literally "Great Vehicle") was called "Yogachara" or "Yoga Practice".

With the spread of Vajrayana ("diamond chariot") tantric Buddhism, the word "yoga" became much more widely used in Buddhist teachings, and various phases of tantric practice began to be called yoga.

During the Muslim invasion, Buddhism was destroyed not only in India, but also in the territories of such modern countries as Iran, Afghanistan, Pakistan, Tajikistan, Uzbekistan, Kyrgyzstan, Kazakhstan. Fortunately, by that time the ancient knowledge had managed to penetrate into the hard-to-reach Tibet, gain a foothold there, survive and become the dominant spiritual tradition. All Buddhist teachings of the Mahayana and Vajrayana found a new home in Tibet. Local disciples of Guru Padmasambhava (the second Buddha) and other enlightened masters continued the continuous tradition of yoga teachings - they translated all available texts of the sutras and tantras into Tibetan.

Takeoff and landing

In Tibetan the word "yoga" is translated as naljor. Initially, yoga is associated with unity, but the term "naljor" means knowledge of the true state. Nal is "true" and jor is "a way of discovering the truth." Thus, naljor is a means of realizing one's true state. This approach differs from the traditional Hindu explanation of yoga as the unity of the individual and the universal, Atman and Brahman. The Tibetan approach conflicts with the definition of yoga as "a way to stop the vibrations of the mind." According to the postulates of Tibetan yoga, naljor is not about unity, since the individual and the universal are equally illusory. Also, naljor does not mean stopping the mind, but going beyond it through a deep understanding of its true nature. The nature of the mind, in turn, manifests itself not only in rest, but also in movement. This incessant alternation of rest and movement in the Vajrayana is called tantra. Tantras are also called texts that set out the knowledge of yoga. "Kulayaraja Tantra" (tantra "The All-Creating King") - one of the oldest texts of dzogchen (teachings of great perfection) - speaks of the four chariots of yoga: Sattva Yoga, Maha Yoga, Anu Yoga and Ati Yoga. The classification of "Kulayaraja Tantra" is based on the principle of differences in understanding the true state. In the Bhagavad Gita, the classification of yoga is divided into Karma Yoga, Jnana Yoga and Bhakti Yoga. Unlike the shastras of Hinduism, Kulayaraja Tantra accurately distinguishes between the principle of vision (the ability to perceive and experience a certain state) and the principle of recognition (the ability to recognize the nature of what is perceived and experienced). At the same time, the presence of the first does not at all imply the appearance of the second: one can see, but not recognize, experience some state, but not understand its meaning. And although the natural state is the same for all types of yoga, understanding it depends on individual abilities and the source from which knowledge is obtained. What are the characteristics of the four chariots of yoga? Sattva literally means being. The principle of Sattva Yoga is to establish a connection with an enlightened being (deity) through tantric practice - sadhana. Through interaction with the deity, wisdom is gained. The three aspects of sadhana - mudras (gestures), mantras (sounds) and meditation - link the practice to the deity at three levels of human existence - bodily, verbal and mental. In order to begin the practice of Sattva Yoga, an initiation is required, during which the guru introduces the student to the techniques and helps to gain a personal experience of acquaintance with divine wisdom. Without such dedication, the practice of yoga cannot bear serious fruit. Sattva yoga has three sections: kriya tantra, ubhaya tantra and yoga tantra. Such tantras are called external tantras because they are based on the idea of ​​the existence of an enlightened being external to the practitioner.

Maha Yoga, Anu Yoga and Ati Yoga are considered to be internal practices. These three types of yoga do not imply the presence of an external deity, but give the yogi personal experience and knowledge of the vajra, the primordial potentiality of energy. The concept of deity is still present in Maha Yoga (great yoga) and Anu Yoga (highest yoga). But from the very beginning, the deity is understood not as an external being from whom you can get something, but as a multifaceted symbol of our own nature, contributing to the manifestation and disclosure of our potential. For the successful application of Maha Yoga and Anu Yoga, one must receive the initiation of a teacher. It is believed that thanks to the interaction with the teacher at the time of initiation, all the student's abilities are greatly enhanced. This rite is called maturation. He leads to a deeper understanding of his true nature and going beyond limitations - liberation. This does not mean that any initiate immediately attains enlightenment. Liberation can take many years and even lives. The initiation ceremony is supposed to plant the seeds of causes in the student's mind, the maturation of which will bear fruit over time. Maha Yoga and Anu Yoga use a special method of transformation. The essence of the method is to change the dual vision on the principle of "subject-object" to non-dual "pure" vision. Non-duality in this case does not mean the unity of the individual and the divine, as in the Hindu doctrine of the fusion of Atman and Brahman. It is believed that the Tibetan yogi completely transcends the world - subjective and objective. Moreover, such non-duality is the starting point of spiritual practice, and not its completion. In the internal forms of yoga, there are two main stages of practice: development and completion. At the stage of development, the yogi learns to develop and stabilize non-dual perception, and at the stage of completion, he integrates various aspects of his existence in this knowledge. What is the difference between Maha Yoga and Anu Yoga? Maha Yoga involves the expenditure of effort and time to acquire the key knowledge. In the practice of Anu Yoga, with good ability, knowledge can be acquired instantly and almost effortlessly. Then the yogi tries to fully integrate the knowledge into his life.

The highest yoga in Vajrayana Buddhism is Ati Yoga (total perfection). Ati Yoga is also known as the Dzogchen teaching. Ati Yoga is based on the principle of using knowledge beyond any, even minimal action. This does not mean that Ati Yoga practitioners do nothing. It is believed that the availability of knowledge does not depend on the effort expended on its acquisition. An Ati Yogi has the right to be an ordinary person and to lead an ordinary life. The key point of Ati Yoga is to receive from the teacher knowledge of his original nature. There is no initiation rite in Ati Yoga. The teacher acquaints the student with something that is always obvious, but due to the habitual tendencies of the mind, it remains unnoticed and unrecognized.

Body and breath

The practice of asanas and breathing exercises is necessarily present in all Vajrayana yogis, but it is not practiced en masse. Physical exercise and pranayama are classified as secret instructions.

The equivalent of pranayama, according to Patanjali, in Tibetan yoga is the practice of tsa-lung (tsa - channels, lung - prana). Tsa-lung helps to direct the energy of prana and kundalini. Yantra meditations are used to fix the techniques. During yantra meditation, yogis combine physical movement, a special type of breathing and concentration. The different types of breathing exercises include simultaneous sound and visualization. Tsa-lung practices are performed already at the second, final stage of tantric practice. It is assumed that the yogi is able to perform all these exercises only if he is in non-dual perception. One of the most famous practices is tummo, or the practice of inner heat, which is not done to combat the cold, but to develop a sense of non-dual bliss.

Heavenly union

The oldest and most complete text on yoga that has survived to this day is the Yantra of the Union of the Sun and the Moon. The text was compiled by the Tibetan translator Vairochana based on the instructions of Guru Padmasambhava in the 13th century A.D. The text briefly describes 108 yantras and pranayamas. All yantras (trulkor) should be performed simultaneously with breathing oriented towards the natural heartbeat in a state of deconcentrated total presence. Each yantra contains the beginning and the end. The central part is associated with one of the five main types of breath holding. Yantra Yoga pranayamas are also deep contemplative practices. Yantras are aimed at mastering the fundamental energy of the seed essences bindu (tigle) and kundalini. Although the practice of Yantra Yoga is secondary, auxiliary to Dzogchen, there are many simple exercises in it that can be useful to anyone interested in harmonizing the body, energy and mind. Yantra Yoga is especially useful for those who wish to liberate their breathing and harmonize it with the movement of the physical body and mind.

Chögyal Namkhai Norbu, Dzogchen Teacher on Tibetan Yoga for Yoga Journal

“Why is the teacher so important? We ourselves are incapable of contacting the pure dimension, and without this it is impossible to receive the transmission of the Vajrayana teachings. For this reason, in the Vajrayana, the teacher gives initiation, and we receive this transmission from him. All Vajrayana teachings are associated with guru yoga. "Guru" means "the state of the teacher," and "yoga" means the living, real attainment of this knowledge.

Yoga is a Sanskrit word that is also used in Hinduism - where yoga is explained as union. But in the Buddhist tradition, "yoga" does not mean "union", but true knowledge of one's condition. In Tibetan "yoga" is translated as "naljor". Of these two words, "nal" means a natural, natural state that has not been altered in any way and has not been corrected by anyone. This condition is called nal or nalma. This is very important in the dzogchen teaching. Because when we are in contemplation, we must be in a state of nalma. Nalma means we no longer use the mind. We don't follow him anymore. The mind creates everything and changes everything. Therefore, we go beyond the mind and remain in nalma.

And this is the real condition of existence. Of course, from birth, everyone is in tax conditions. But as we develop, this state is conditioned by the mind. With young children, you can be more in nalma because you are not conditioned by the mind and you have no special ideas. But, of course, even a baby has a physical body and everything else: speech, mind. For example, as soon as a baby feels physical pain, he immediately ceases to be in nalma - he starts crying. It has to do with our physical body. But when there is no such problem, the baby is always in tax conditions. A good practitioner should be like a baby, but it's not that easy. Because we begin to think, and a lot develops in us: through education, knowledge, understanding. The mind conditions us.

Children are in cash, but they have parents who love them very much. Parents want to do their best for their children because they know that we live in a limited society. We do not live in a Nalma society. Therefore, children must learn everything, otherwise they will not be able to do anything. Step by step we teach children: "Don't do this, sit like this." And when children obey, education is successful, parents are happy. Happy because the children will grow up and be able to live a normal life. Then the children go to school. Now they are conditioned by the elementary school. They are brought up: “You have to do this, study that,” so we grow up until we graduate from the institute. Now we are completely ready for life, we have occupied a certain cell in it: "Now I can do everything." But this only means that we are now completely limited. We do not know what our real conditions are.

And this is exactly what we have to discover through teaching, this is the most important thing. "

At the age of three, Chögyal Namkhai Norbu Rinpoche recognized the incarnation of the great dzogchen teacher, Adzom Drugpa. In 1964, Namkhai Norbu was appointed professor of Tibetan and Mongolian languages ​​and literature at the Institute of Oriental Studies at the University of Naples.

For a long time, Tibet was closed to foreign citizens. Only certain enlightened people penetrated into it, so it was shrouded in mystery and myths about teachings and wellness systems, which are used by monks living in the Tibetan mountains. And only with the spread of Tibetan Buddhism around the world in the twentieth century, a little more was known about these phenomena. One of such secret teachings - Tibetan yoga - will be discussed in our article.

History of Tibetan Yoga

The origin of Tibetan yoga took place at the beginning of the 1st millennium, its formation lasted until the 18th century. For a long time it remained unknown to Europeans and Americans. Then some teachers of Tibetan spiritual communities began to teach ancient Tibetan secrets.

Most famous schools are Yantra Yoga, based on the ancient text "The Union of the Sun and the Moon", and Trul-khor ("magic wheel").

The main emphasis in Tibetan yoga is placed on psycho-emotional work: visualization, mantras, meditation, etc. Thanks to Tibetan yoga, you can really improve your health, level the emotional background, improve metabolism, and normalize the work of internal organs.

Did you know? In 2001-2006, a railway was built in Tibet at an altitude of 4-5 km above sea level, along which pressurized cars run, where oxygen is supplied through the air conditioning system and to each place. The air at this altitude is very thin, it is difficult for them to breathe.

Differences between Hatha and Yantra yoga

Despite the fact that the Tibetan Yantra has many similarities with the Indian Hatha Yoga, they haunt different goals. Indian yogis improve their body, and the Tibetan pay attention to the development of the mind.

They strive to clear the mind of negative emotions, learn to remain in a constant state of relaxation, release tension and achieve liberation - the "natural mind."

In Yantra Yoga, asanas are used exclusively with meditation. They are not held static for a long time. The time for performing the asana is evenly distributed between entering it, staying and leaving it.

Since Tibetans are adherents of the fact that for men and women energy flows along different sides of the body, asanas are not performed symmetrically, but in one direction.
Less important role, in comparison with Hatha, the synchronization of movement and breathing is allotted here. Tibetan asanas are simpler and therefore not suitable for people who want to lose weight through yoga.

Learning stages

The system of teaching Tibetan yoga is conventionally divided into 3 stages: preliminary, main and final. During each of them, the student has to do a certain job.

Preliminary

During the preliminary stage, a person who wants to comprehend Tibetan yoga will need to study the canonical texts. Then take a preliminary course of psychoenergetic training.

The person will have to meditate long and hard. In the course of meditations, eradicate your vices, eliminate egoistic aspirations, direct efforts to develop exclusively positive qualities, and develop tranquility.

At this stage, asanas are used, similar to those practiced in Hatha Yoga. Simultaneously with them, visualizations, mantras, prayers are practiced, breathing exercises, diagram-symbols (yantras).
After mastering everything necessary material in the course of preliminary preparation, the student is allowed to proceed to the next, main stage of the study of Tibetan yoga.

Basic

During this stage, many visualizations (image creation) are practiced, work with mantras, objects that help the student to comprehend the multidimensionality of space, cleanse, develop chakras, energy channels.

The stage is difficult to master. For its implementation to different people it will take a different amount of time, sometimes tens of years.

Final

The student enters the final stage altered, with consciousness that has passed into another reality. He knows how to control his own consciousness and achieve liberation. At this stage, a variety of practices are applied, which are performed at different times of the day.

Indications and contraindications

Tibetan yoga cannot be equated with remedial gymnastics and advise for getting rid of any health problems. The main thing it is aimed at is a person's comprehension of himself, self-acceptance and improvement.
Therefore, it is recommended for those who wish:

• gain mental and physical balance;
• restore energy fulfillment;
• get rid of mental problems and stress;
• learn to control yourself and stay calm in any situation;
• relax joints and ligaments.

Traditionally, yoga is not advised to be practiced by people who:

• suffer from high blood pressure;
• moved surgery(up to 6 months ago);
• have diagnoses of "stomach ulcer", "gastritis";
• have spinal diseases;
• tolerate acute arthritis;
• have a head injury;
• have a cold and fever;
• have mental disorders, epilepsy;
• have malignant tumors.

Pregnant women should be approached with caution and only after consulting a doctor. There is a list of asanas that are not recommended for menstruation, curvature of the spine, vegetative-vascular dystonia, neurosis, gastrointestinal problems.

Temperature, air and exercise space

Each Tibetan yoga technique has a different time of day. For example, Yantra and hormonal gymnastics they study in the morning, and to perform the Sleep and Dreaming technique, it will take evening and night time.

Beginners, of course, need to attend a group or take individual lessons, since it is almost impossible to master the techniques of Tibetan yoga on their own. A mentor must be present.
As a rule, groups gather in spacious halls. For individual training the room of the apartment is also suitable.

The room where exercises and meditations are carried out should be well ventilated. The air temperature should not exceed 27 degrees. If the room is hotter, the load on the cardiovascular system will increase.

When the temperature drops below 24 degrees, the risk of injury increases, since muscles and ligaments are stiffer and less stretched in cold conditions.

For normal work respiratory system the room should maintain a sufficient humidity level - at least 60%.

Known Techniques

We invite you to familiarize yourself with the eight most renowned technicians Tibetan yoga.

Yantra yoga

Yantra Yoga includes 108 exercises. The main ones are 8 called "Lungsang", in which movement, breathing and rhythm are combined. All yantras are performed at the expense of 4. Classes can be given 15 minutes a day.

These exercises are used to:

• restoration of strength and clarification of the mind;
• elimination of diseases of the shoulders, arms, joints, ligaments;
• elimination of diseases spinal cord, kidneys;
• strengthening the spine;
• toning the lungs and heart;
• adjusting the work of the nervous system.

Exercise 1. "Slow breath":

1. Take a standing position with feet shoulder-width apart.
2. Raise your hands up.
3. Bend them at the elbows.
4. Cover the folds of the elbows with your palms.

Exercise 2. "Open Delay":

1. Take a standing position.
2. Bend your right arm at the elbow with the wrist down.
3. Bend your left arm at the elbow with the wrist raised up.
4. Twist your palms into fists.

1. Take the Lotus Pose.
2. Put your right leg under the buttocks.
3. Place the left one above it.
4. Clasp your feet with your palms.
5. Turn your head to the right.

Exercise 4. "Quick exhalation":

1. Take a sitting position with your legs bent under you. The heels are under the buttocks.
2. Cross your arms over your stomach.
3. Tilt the body forward.

Exercise 5. "Quick breath":

1. Take a sitting position with bent knees with an emphasis on the back of the fists.
2. Push your back up, continuing to stand on your fists and focusing on the forefoot. The body with the knees should take the form of a straight line.

Exercise 6. "Closed Hold":

1. Take the Lotus Pose.
2. Place the left foot under the buttock.
3. Place the right leg over the left.
4. Grasp with your left hand thumb on the right leg.
5. Grasp the big toe on the left foot with your right hand.
6. Turn the head and body to the right.
7. Lower your chin.

Exercise 7. "Retraction":

1. Lie on the mat.
2. Put your hands behind your head and cross.
3. Raise the body and straight legs at the same time.

Important! One has to be careful with the practice of Tibetan yoga. The fact is that it is dangerous to do many techniques for beginners, uninitiated people - they can harm physical and mental health. Both before and after their implementation, you need to carry out certain preparatory work.

Exercise 8. "Slow exhalation":

1. Take the Lotus Pose.
2. Place the left leg over the right.
3. Grasp the bend of the elbow with your left hand right hand.

Five Tibetan pearls

This practice is known for helping to rejuvenate the body, bring it into a state of vigor. Consists of 5 exercises that must be performed in strict sequence with repetitions from 3 to 21 times. Exercise is done daily in the morning.

Important! The number of repetitions of the exercises will need to be increased gradually and evenly. For example, starting in the first week to do 3 repetitions, on the next week, increase their number to 4, and so on up to 21 repetitions.

Exercise 1:

1. Take a standing position.
2. Spread your arms to the sides with palms facing down.
3. Rotate clockwise until light-headed.

Exercise 2.

1. Take a lying position.
2. Exhale.
3. Stretch your arms along the body with palms pointing down.
4. Raise your head while inhaling.
5. Press your chin to your chest.
6. Raise straight legs up.
7. As you exhale, lower your legs and head to their original position.

Exercise 3.

1. Take a kneeling position with an emphasis on the forefoot.
2. Place your palms on the buttocks.
3. On exhalation, tilt the head forward.
4. Press your chin to your chest.
5. While inhaling, throw your head back.

Exercise 4.

1. Take a sitting position with straight outstretched legs and an emphasis on the arms from behind.
2. Turn palms towards the body.
3. On exhalation, lower the head.
4. Press your chin to your chest.
5. While inhaling, take your head back and raise your body so that your head and knees are in line.
6. Tighten and relax your muscles.
7. Return to sitting position with a pressed chin.

Exercise 5.

1. Take a prone position, face down.
2. Focus on the palms and the front of the feet. Your knees should be weighed.
3. On exhalation, take your head back and bend in the spine.
4. On inhalation, take the pose of the mountain - with the head down, focusing on the palms and feet.
5. Press your chin to your chest.

Healing with sound

This practice involves the use of singing bowls. The bowl is held at the level of the problem area and, with the help of vibrations, they affect the diseased area. This sound massage has a relaxing effect, normalizes the functioning of the nervous system, removes tension in the body, releases from blocks, fills with energy.

Most often performed in a group or a couple. Sound healing is preceded by simple exercises, which relieve tension from the body and bring it to a deep perception of sounds.

It is a set of 5 exercises that should be performed in the morning, preferably before 6 o'clock in the morning. The peculiarity of gymnastics is that a person can do it without getting out of bed.

Exercise helps to slow down the aging process, improve well-being, cheer up, saturate the body with energy, normalize hormones, improve blood circulation, and prolong life.

Technique for performing morning hormonal gymnastics:

1. Rub your palms well until hot.
2. Bring your palms to your closed eyelids and apply 30 light pressure on the eyeball. The last pressure should last 1–2 seconds.
3. Exercise 30 pressures on the ears.
4. Place your thumbs behind your ears. Twist the remaining 4 fingers into a fist. Make 30 pulls of skin with your fists from the chin to the temples and ears.
5. With the palm of your right hand, do 30 rubbing of the forehead from temple to temple. Perform the movement for half a minute.
6. Place your right palm on your stomach. Place your left palm on it. Carry out 30 circular movements.
7. Take a sitting position. Rub the feet one by one, and then the legs.

This practice works with the energy centers of the human body through touch, color and sound vibrations. The ultimate goal is to free the nervous system from the painful experience that fetters it.

A person learns, with the help of meditation, to connect his natural pulse of the heart and sexual energy... This connection leads to the formation of "cool Fire", which becomes a force that heals the body, and erases negativity from the nervous system.

As a result, a person can translate pain into pleasure, suffering into relief, and fear into bliss.

Tibetan pulsations are practiced in pairs or groups. Below are two exercises from pulsation yoga.
"Loved by the kidneys" (performed in pairs):

1. One person assumes a prone position.
2. The second person sits down next to him and places his palms on the partner's kidneys. Finds a ripple. Adjusts to her sounds up to 10 minutes.
3. Then the tuned person sits down on the partner's kidneys with his crotch and makes a series of vibrations, slightly rising and falling. This phase should be 15-25 minutes long.
4. After that, the upper partner raises his crotch from the kidney area and acts as if he pulls out all the excess energy from the receiving person.
5. You need to complete the exercise by relaxing together in an embrace.
6. Swap places.

"Activation of the hara":

1. Place the fist on the belly below the navel.
2. Clasp your fist with your other hand.
3. Take a prone position, sitting on your fist.
4. Relax and feel the heartbeat.

Sleep and dreaming

The goal of dream yoga is to liberate not only in a waking state, but also during sleep. This can be achieved by making dreams lucid. In the course of lucid dreams, yogis continue to know themselves and use them for the benefit of their transformation and development. The basics of dream yoga are outlined in the book by Tenji Wangyal Rinpoche.
It provides 4 fundamental practices with which you can make dreams lucid:

1. "Changing karmic traces." In the course of it, a person learns to see lucid dreams. To begin with, he tries to convince himself that everything that he experiences in a vigorous state is the same as a dream. This is done to change a person's perception of the world. Then he learns to experience himself as a dream, using his imagination, feelings and awareness and making them inseparable from the experience.
2. "Elimination of attraction and dislike". In the course of it, a person learns to suppress negative reactions that arise in response to experiences, and to get rid of them completely.
3. Strengthening the intention. In the course of this practice, a person daily reviews the day before going to bed and strengthens the intention to practice yoga at night, that is, sending the consciousness of the desire to see lucid dreams and remember them.
4. "Developing memory and joyful effort." It is done after waking up. Begins with an overview of dreams. They can be recorded on a dictaphone or in a diary. Yogis claim that everyone can learn to remember dreams if they make a message about their intentions for several days.

Practices are performed not only at night, but also during the day. Effectiveness is achieved only with consistency. In addition to these practices, there is also the practice of 9 cleansing breaths and the main practice with sequential actions, as a result of which awareness comes.

Tummo (Inner Fire Technique)

The meaning of the technique is to awaken the inner fire, after which the human body ceases to react to cold. Yogis undergo a retreat-retreat for 49 or 100 days, after which they take an exam - in extreme cold they dry wet sheets with their own bodies.
It is believed that when the inner fire awakens, it burns out all the ailments of a person in the middle.

This technique should be carried out exclusively under the supervision of a teacher. The practice of Tummo is reliably protected and is not passed on to the uninitiated. For initiation, one must accept the philosophy and views of the Dharma. Students need to go through preparatory stage- ngondro. And then strengthen and cleanse the body and spirit through exercise.

The traditional exercises for Tummo are trulkhor, retreat, etc. In addition to training, one must switch to pranic nutrition.

Did you know? In Tibet, the yogis who practice Tummo are called “respa” (translated as “white skirt”). In the worst frosts, they wear thin cotton capes.

This practice includes 5 exercises to improve the work of the cardiovascular, reproductive, and digestive systems.
Finding a Voice:

1. Take a deep breath and hold your breath.
2. Perform 5 sharp tilts of the head in left side, then 5 - to the right, back, forward.
3. Exhale.
4. Repeat 2 times.

"Strengthening the Heart":

1. Place left hand on the lower abdomen.
2. With your right hand, draw a circle above your head. Finish the movement by extending the hand forward with the thumb extended.
3. Repeat the same exercise with all other fingers, ending with the little finger.
4. Change hands and repeat the same.

Kindling the Digestive Fire:

1. Take a breath, hold your breath.
2. Pull your stomach up 5 times under the diaphragm.
3. Close the wrist lock on the knee of the right leg.
4. Make 5 rotational movements of the body from right to left.
5. Do the same with the left knee. Rotations should be from left to right.
6. Exhale.
7. Repeat 2 times.

"Reaching balance":

1. Breathe in, hold your breath.
2. Twist the spine 5 times, turning the head with the body to the left, 5 times to the right.
3. Repeat 2 times.

"We insulate the bottom":

1. Breathe in, hold your breath.
2. Raise the pelvis off the mat, focusing on the knuckles.
3. Pushing off the floor with your hands, do 5 bounces.
4. Exhale.
5. Repeat 2 times.

Thus, Tibetan yoga is a practice aimed at clearing the mind of negative emotions and freeing consciousness. To achieve this goal, asanas are used in combination with meditations, yantras, sounds, pulsation. Not everyone can practice Tibetan yoga. It has a number of contraindications.