Buddhism Invaded Shiva and

Shakti enter the Buddhist Realm

Kali the Dark Woman of Time

subdues Shiva

Tantra: a Revolution in Practice

and the Theory of Practice

The Mahasiddhas
Using the
negative
characteristics to
obtain positive results
Tilopa the brothel
running sesame
presser
Naropa from
marriage, to monkhood
to siddha

A new, positive view of the body

cakra, prana, nadi and bindu,
left-handed or woman tantra and right-handed or non-sexual tantra

Sahasrara
Ajna
Vishuddha
Anahata
heart chakra
Manipura
Swadhisthana
Muladhara

Cakra Structure

Crown
(just above the head)connection to the divine
sahasrra,
Third eye
j,

space / thought

intuition extra-sensory perception

time / light

Throat
viuddha,

speech, self-expression

Heart/Lung
anhata,

devotion, love, compassion, healing

air

Solar plexus
maipra,

mental functioning, power, control

fire

life / sound

Sacrum
svdhihna, emotion, sexual energy, creativity
water
instinct, survival, security
Root

mldhra,
instinct, survival, security
earth

Beginnings of tantra:
an etymological review

The union of the Sun and Moon, the Diamond

and the Lotus, the Male and the Female =
Wisdom and Compassion - from the Righthanded Shingon Japanese side

and another view of union, from

the left-handed side.

Mantra, Mandala, Mudra - the

three bodily actions

1. Mantra Ritual
chants to motivate
the mind to focus on
awakening
2. Mandala Ritual
images to
concentrate the mind
3. MudraRitual hand
gestures symbolizing
aspects of Buddhist
doctrine

Speech, Mind, Body the

corresponding "three mysteries"

1. Mantra: The mystery of speech

This indicates the microcosmic,
resonating aspect of reality
2. Mandala: The mystery of mind This
points to the mesocosmic level of
reality, we experience the world in our
minds
3. Mudra: The mystery of body This
reveals the macrocosm, the embodied
aspect of the universe

New Literatures

Dharani
Protective Spells
Sadhana
Proving Texts
generating the
deity

A new hierarchy: Nine Levels of

the Hevajra and Guhyagarbha
tantras
The Entrance: reference to
nirmanakaya Buddha

The Sravakas no self among the

dharmas/skandhas
Pratyekabuddhas: meditation on
pratityasamutpada
Mahayana: bodhicitta

Three Outer Tantras:

Generating familiarity with the mindimpression a.k.a. deity or
sambhogakaya Buddha

4. Kriyatantra - All phenomena are without

self-nature visualize yourself in your ordinary
form, as subject and the deity as if a king and
to obtain siddhis
5. Upatantra receiving the empowerment of
the five dhyani Buddhas, the deity
becomes a friend, brother
6. Yogatantra - union with the nature,
emphasizes inner practice more than outer
conduct All phenomena are free from all
diffuse characteristics luminosity inseparable
from great emptiness and realization of
Dharmata

Three Inner tantras

7. Mahayoga - inseparability of phenomena and

great emptiness The skilful means to attain the
inseparability of emptiness and form is to envision
everything as the pure mandala of the deities. This
is relative truth. Pure and impure are not
differentiated
8. Anuyoga visualizing all phenomena and beings
as the mandala of deities and the path of skilful
means for example wisdom completive phase or
meditating on the channels, air and essence. The
body of Great Bliss is achieved in one lifetime
9. Atiyoga Attainment of Buddhahood in this very
body one has merged with dharamakaya Buddha

The Six Yogas of

Naropa (1016-1100)

1. 1. The Heat, or Dumo Yogathe Foundation of the Path ( Candali or

Tummo)
a. A kind of psychic heat is generated and experienced
through meditative practices. b. Burns up all obstacles and confusion but
does not deal with heat generation alone, because it also focuses on practicing
prana, bindu, and nadi while help to synchronize the body and the mind. -Our
mind is split in two halves, the inner Candali and the outer Candali that each
control different realms, and therefore, our mind conceives the world in duality.
-What must be done is the mind must be able to understand the non-duality of
all things which is Mahamudra through meditative practices.
-When this happens, prana, nadi, and bindu dissolve together into a kind of
non-duality type of thinking, which then gives the person attainment of vajra
body, vajra speech, and vajra mind which makes the base for all other
yogas.Heat gtum mo - the scientific proof: 115degrees outside body
temperature melting snow, 98.6 inside Meditator becomes aware of the subtle
energy channels nadis that exist in the body. Energy currents called winds
rlung or prana course through these channels on mounts mystical physiology.
The yogin can harness the energy current called the mind of enlightenment
and cause it to move from the left and right channels into the central channel
the madhyamaka susumna. Then it is caused to rise through a series of levels
called cakras. Sensation of increasing heat and light altering body temperature
the point is to realize luminous nature of consciousness.

The Six Yogas of

Naropa (1016-1100)

2. illusory body - the illusory body is visualized as endowed with the

six perfections and is transformed into the vajra or diamond body The
illusory body is created from subtle aspects of energy and is generated
as the form of a deity. The vital energies enter the central channel,
then dissolve into clear light, the clear light is generated as a tantric
deity, so that the meditator is visualizing his vital nature and mind as a
fully enlightened deity. Reality comes to be perceived as malleable
and pliable not (as Yoda put it) made of this crude matter.

a. The universe and its contents are nothing but illusions as

they have no substance in their nature
b. To completely understand and be able to meditate on this
helps one to break all attachments and realize the ultimate
truth, known as mundane illusory body practice.
c. This will also allow one to realize that the five aggregates,
six sense organs, and the 18 dhatus are truly divine by nature.
d. The universe becomes a giant Mandala where all forms
become deities, sounds are all mantras, and all thoughts
become pure wisdom.

The Six Yogas of

Naropa (1016-1100)

3. The Dream Yogathe Yardstick of the

Path
a. In this practice, one comes to realize that
there is no distinction between their everyday
lives and dreaming.
b. The first step of this stage is the ability to
recognize that you are dreaming while dreaming,
known today as lucid dreaming.
c. The second stage is being able to practice
various spiritual exercises in mid dream, including
the practice of the illusory body.
d. After that, dreams begin to be transformed into
the next yoga, the practice of luminosity.

The Six Yogas of

Naropa (1016-1100)

4. The Light Yogathe Essence of the Path

a. This particular yoga is thought to be the essence
in the path to enlightenment.
b. Only through the deepest meditation can one
experience the illuminating Buddha-nature in Tantra.
c. We experience momentary flashes of luminosity
when dying, fainting, and yawning, but we just dont
recognize them.
d. The major technique here is to try and recognize
this luminosity even when in dreams, where it is
sometimes said that a Yogin can even meditate
while sleeping.
e. Through this practice, it is said that it leads
directly to the experience of Dharmakaya or reality
body that is the very principle of enlightenment.

The Six Yogas of

Naropa (1016-1100)

5. Bardo Yoga: our normal waking experience bardo between the

birth and death bardo of the dream state from sleep to awaking is
called dream bardo and reality bardo unconsciousness at time of
death Tantrins have no fear due to mental training. a. The bardo
yoga is classified into three main types: the intermediate state
between birth and death (life), the intermediate state of dreams,
and the intermediate state of becoming (between death and
rebirth), and is the last stage of yoga (Six Yogas of Naropa).
b. The stage between death and rebirth called the mind-body
is especially important because it is the period that decides which
realm you will be reborn in.
c. The best of these stages of practices is to realize the luminosity
at the time of death. The next is to practice the illusory body after
the mind-body is separated from the dead physical body.
d. If neither of these techniques liberate the person, than they will
be reborn into samsara consciousness is attracted to a
copulating couple from fertilization until physical birth

The Six Yogas of

Naropa (1016-1100)

6.Transference of consciousness- transference to

a pure Buddha world is possible with help of a
lama at time of death. Consciousness escapes
through small hole at place where that bones of
the skull meet. Important mantras are hik and
ka: if successful, small amount of blood or lymph
flows out of the top of the head. One can even
enter anothers body through consciousness
transference. Gampopa elucidated three basic
types 1 lowest ones consciousness visualized as
Vajradhara 2 transfer into illusory body 3
transferring consciousness into realm of clear
light the rainbow body of supreme Buddhahood.

The Six States of the Bardo

1. Rang bzhin or Natural bardo: our waking

living state is the time of life to death
2. Bsam gtan or meditation bardo:
concentration Provides opportunity for the given
being to cultivate meditative equipoise, allowing
them to achieve stability in the generation and
perfection stages of meditation. This deepens the
awareness of the ultimate nature of mind and
prepares the meditator for the Chikhai or
death bardo.
3 Rmi lam bardo: path of dreams bardo from the moment of falling asleep to awake.
Gives the person the ability to realize the
similarity between the illusory nature of dreams
and reality. The practice of dream yoga, enables
the practitioner learns to maintain the ultimate
nature of mind and phenomena during sleep and
dreaming.

4 Chikhai bardo: bardo at the time of death

is entered at the time when the process of dying
surely begins, ends with the onset of the onset of
the Dharmata or Reality bardo. This points to
the gradual disillusion of the five elements and
cumulates with the inner radience of the ground,
also known as visions of clear light. A natural
arising of inner radiance happens immediately
after the being stops respiration, which is
considered an opportune time to realize the
Buddha-body of Reality.
5Chosnyid bardo: bardo of experiencing
reality. It arises after the Chikhai or death
bardo and ends before the Sridpai or life bardo.
Based on the practices during ones lifetime the
opportunity to recognize the natural purity and
natural transformative qualities of the ultimate
nature of mind occurs in the form of luminosities,
rays, sounds, and meditational deities, noted by
visions of various Buddha forms

6 Sridpai or life bardo: This is the bardo of rebirth

This state is entered after the Chosnyid bardo when the
consciousness takes the form of a mental body which has
been conditioned based on the individuals past actions.
1. Here the individual begins to experience the
surroundings where they died and experiential states which
are powered by the individuals past actions (karmically
impelled hallucinations).
2. If liberation from cyclic existence does not come at this
state, then it comes to an end at the moment of
conception, where the individual is reborn.
3. As consciousness has heightened qualities at this level,
there is potential to reach liberation, or achieve a more
favorable state of rebirth during this state.
Thus the six bardos are the classification of the 6 types of
consciousnesses, where each state forms an intermediate
state between other states of consciousness.