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    Namkhai Norbu's Teaching on the Retreat of Darkness (Yangti)

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    Teachings on Shitro and Yangti (Only Yangti)

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    Namkhai Norbu's Teaching on the Retreat of Darkness (Yangti)

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    © All Rights Reserved
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    242 views34 pages

    Teachings On Shitro and Yangti (Only Yangti)

    Uploaded by

    drakpo
    Namkhai Norbu's Teaching on the Retreat of Darkness (Yangti)

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
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    of 34
    = 1) Z BS) Qa Z E = z EE YANGTI TEACHINGS YANGTI Firs ofall t's to understand what Yaneti means and hat the charsteistes ofits eaching aren general, when ane speaks ‘of Dzogeien Yang people have the ide that one hes to do the ark retreat, but Yanat does’t ony consis fing the dar re trea, iy also an essential Dzogchen teaching. Before dong 2 dark retreat we have to have understanding. These fa method in ‘aati dhatwses the dark reireat, but th datk ree has many diferent aspects. One als dos te dark eee in Thi prc- fice. Also when ane applies the dzcgrim ia mous Gog Tantra, there is always practi manifestation, which is may applied tna dark retreat. Many Shitro practices ae linked to the dark retreat. So th practve oF the dark retreat isa always Yanet In Deogehen there are many Vantitantras Ta the tates its ‘explained how Garab Dose wansmitted the Daogehen teachings inst ofall he gave diet ramsinissin to dis cover our tre condition, then he explained how to continue in hat state and finally he taught ow to integrate tha sate into uw exisenceInthis yan there iso difference between the Vantt tnd the weneral Dzpgchen Upadesha teachings. Wht we have this hase and this ver precise understanding there ae methods to develop the experience, Ineveryday life her is day nd nigh and consequently there are practices of the day and the night. in other words practices Tnked to ght and dark; amongst the inter there is te dark re- ‘neat. Perhaps te method of he dark retreat suse moe in Yangsi practice but i's abo used in othr systems of Daogchen prac fice. For example, sometimes one finds transmissions and very fear explanation of mina and tsennang, in eer words the visions of day and nh, which are not considered tobe specifi- cally Yan prctces ermang, he vsionsof tho night oo linked to the dark practice hecause at night, when we sleep it is dark. In o leap all sense functions, all contacts with jects ese, At tht time there is no concrete fiction between the sense organs sind their ejects; the principal faction iste eonsciowsness ofthe senses. But ie are inthe dark we cam open ees it ngeesaury to Keep then closed and then there is no diference betcen keeping them closed oF open bocause we ae already in the dimension of darkness, Inthe dark all our expercnees mani fet through the sense conseioushesses, no thrngh the organs of the senses. This is equivalent etme when we slop and have the experience of clear light, We ean really have thew exper ‘ness when wear in the dark without needing to dic orto alee. In genera there is the experience of the chim hando, or the hao ofthe drama. and thats then Followed hy the expe riences of the Kido of existence, tn the fis bardo there isn Finetion ofthe sense consciousneses bt in the second there is In tho bard state we ea have both of these experiences, Some ‘hing similar to these exporionexs can also be experienced when ‘ve fall asleep, In ict, after falling asleep we don't have any Tunetiqning ofthe mind oro the sense consclousesses thisstte is very similar o the Baro ofthe dlarmana After a while the dream state stats, in which we star to dream many things, This ‘means thatthe functioning of the sense consciowsnesses and the mind is tarcing up agin, In the arco this phase is equivalent to the famous Bundy of existence. So we car have these exper- ences naturally oth when we die and when we sleep. In general everyone sleeps and dreams without having any ‘exparience of his principe, n which ease sleeping doesnt mean ‘much. But when we become practitioner and we have this very precise hnowledge sleep and dreams gan significance and even brovome a pth so realise the knowlege ofthe baro state, Both ‘ofthese experiences dapond on death or seep, bin the prnctice ‘wecan have than coneretely without even dyingor sleeping. This is the aim of the dark retreat, Now you can understand why one centers into th darkness; one doesn’t enter just owt of curiosity, just tose what will happen ‘Some people think that energy ants uvetions ean manifest the dark for everyone, because we allhave ther. OF course, some 2 ‘hing can manifest even fwe don’ thaw anything about practice, but it doest mean much. 1 we are proctiioners, when We eter the darkness we know why we re doing it, what the aim i hat ind of visions there wil be, Then the dark rere hss meaning tense with this practice we make progress in capa Find ourselyesin the state of eontemplation'an to integrate But Firs of al we really must havea very precise ase The base doesn’t only consist of doing some kindof Nebo, ‘Some people say they've dane so many prostations, Mandala ‘Offering, Refuge an! Bodhihita that hey ew therefore do the ‘dark reteat But allthis doesn't heip mach, What's needed! for ‘the dark retreat i to discover our potential, our tre nature, 1 [know what instant proaence means, to have knowledge of and ‘understanding through experience, to bv able to enter ato that, slate ato imearate confusion snd anything ele int hat tte. ‘This ste meaning of liberation For example if your heads allofeanfision and you continue to think, judge and Follow the mine, confusion develops but ‘hac moment you krow howto find yourselves instant presece, everthing iberated Being in instant presence sabi like ein inthe natuce ofthe mior.f you yourselves are the nature of the nie then the elections, whether goed or bad wil note able ‘tnereate any problems or confusion, Yowarc totally feof conhe son, butatthe same time yuan stil have itbeeause you havea ‘he qualifications, postive and ogative. Being in insta presence ‘doesntmean that all the sonfasions and karmie Visions disappear Uni ee have totally pitied the potentiality of negtive karma ‘we illalays have karmic visions. But kari visions ren he mai problem because we cam purify them: the important hing is notte be conditioned by them. Beiagin instant presence is exactly Tike being the mirror. nts ease there isn't any problems, We ean porify ourselves bit by bitrather shan force curselves with efor. Thus, hough knowing that we have samsarc vision, we canal relay ‘When we are in samsara we are always in dualistic vision in hich there is good and bad. I there is something good we can ‘enjoy it, but wecan only ony tas longs we arent eanditioned 8 by it This mean integrating and nding oneself in one’s true oon ition, this isthe base that must be wee precise, This base doesn't cunsist of doing formal practice, of chanting maaitas or visualise Jing: instead iteonsstso having the capacity tbe in instant pes «nce and of intexratingal contusions and concepts with that ite (Once that’s there, what else is needed? ‘Though you may have the capacity’ to be in instant presence, {you knows very’ well that your karmic vision is sill onmaly and though you may hays the knowledge that good sid bad are the ‘same in insiant presence, you don’t experience this in practice. ‘When there is something goed you fe happy, when theres some- thing negative you feel upset. This dualism continues concretely {exist How ean we tly overcome it? By traning ourselves ‘more and mare to be i instant presence, increasing our capacity (o imepraie our existences of body, spc and min with pres ence, Todo this generally one does Contemplation and any kindot | Pit that works wih instant prsenee. But have this eali- sation even faser one does the peetices of the light of day and Dieh. Therefore inthe Dzogchen teachings, and in particular in the Upadesta, one speaks of Tregchéd and Thiel ‘Many people know that Thdpal is important fr increasing ‘one’s eapsetyand developmentof realisation, but the think hat isan about a technigue. i's ue, herare alsa techies in the practices of Thal and Yang bat the main thing isn't the ‘technique, it's the understanding. When we have avery stable bse or understanding we ean vse these methods, For example you already know that in the Dzogchen teaching ‘one speaks of kadog and thundrub. Kav moans pare from the bexinning I indicates in particular the experience of enpi- ‘ness and fundamentally represens our tue condition, which how- ever isnot only emptiness because it has infinite potentiality. In explaining the true meaning of Shiro already sd that man fests from sh that Und manifests from hadag, the base oF teuecondition. Zande means qualifications, and qualifications ean also include our sensations, our visions all the experiences Tinked to our five or six senses Soin the Upadesha teaching it ic o nis inked to Raa and Thee to Thun This mens that TregehMd mainly consists of being in the sate of ‘our basic condition as iti, whilst undru eersto its qualifies tions to its manifestations and in Thdgal we work moe wi this aspect That's why ic is said that in Thédgal we have to have a very clear knowlese of kafog I Tregchod isnot very posse, Tnndrnb doosn' exis. I there's no mirror. the reflection can't ‘exist IF you think you want the reflections hut you ignore the ‘miro, how can you obtain the? So, is yon must have Nery ‘recs Fla, hen you can work with all the manifestations. ‘Why do we fallow the teaching in this way? I's not very d= cult to stayin the calm sate fora it IP we train in Shine practice for day orto we can already find a calm state. Een when we ‘have some confusion o¢ some movement, if we enter ita the sate ‘of Shine weean immediately become calm again. Ourcondition i very aitated. We have a body, a voice and a mind that are al ready vory ated and if wo aa ithe more aeitaton we set ‘upset This is our edition, So we need 10 Find wel state to be peaceful That's why it issu that meditation helps, beeause gen erally one is very alate an with meditation one feels eter, ‘more ca, Sometimes you can relly fee this, but it doesnt ean that you will then definitively remain in the cam state. When we stay in Shine fortwo or tres hours we feel very good. But atthe end of the practice, when wo retun amongst peopl, we are even ‘more agitated. Why? I's because the manifestations of our en ‘eray are infinite, This is or normal condition. Therefore it isn't ‘only abou being inthe ealm state, i's abou being in instant pres- ‘ence; this means tobe inthe state of tal elaxation, Ifyou persist inthe prectice of finding yourselves inthe state of ontemplation, ininstan presence after practice you wil fel relaxed even if yo ‘20 amongst peopl. This moans that you have base, in which ase you will nt get upset if you apply the methods of Handa. (On the other hand, i on top of being already very agitated you enter into the movenent of the practice, you will sone even ore confuse. Regarding the experince of visions for example itisn'ronly lovely visions of lights and colours that appear, a you perhaps 95 imagine. Uy toriblo visions ea also appear, beesuse all mani= Fesations are linked to ou tensions, ur eas, inteaions Even ifwe are not visualisng something tribe, sometimes our t= sins and our ideas are much stronger han what we are visuals ing. There is famous song by the 6 Dale Lanta You already know that the 6° Dalai Lama was. bit strange. Instead of sayin inthe Potala Palace all dhe ime, he would ehange his lathes at night and a0 tothe pbs He aso had ot of glriends, but he ‘wasn exellent Dzogchen practitioner despite bling ik a. ‘A goed! Dzogchen practitioner integrates everything and dos necessarily stay ina Palace and wear beaut elothes ete. Nate rally, being a Dzogchen practitioner also means boing aseare. In those cicunistances there were many things the Dalai Lama couldn’ do and had to respect. So by day th Dalai Lama tried tostay inthe palace but by night thinking poopte didnt realise hhe would yo out. But sometimes people found him out So one of his songs says, "The face of dhe deity that Ihave heen visualising for years doesn'tappoar a me in its pace the fae of my beloved ccntinuously appears! This is an example, Th the dark retreat you use very precie techniques to have imresting visions, but it could be that instead ofa thighe ot Sa- ‘antabhara othe Shiro, your boyiend or gefiend appears to you OF icould be that there sa great dea! of tension between yourself and a person you dont ike, and that person appears. So itis very easy foryou to fll back again into dlistie vision I you have beautiful visions, immediately you fel attachment; if you have someterribl vision you are upset byt This mean that you ‘dont haye much eapacit 1 find yourselves in instant presence, So first ofall you have to havea very fim base, thers even the slightest experience connected to Yangti and Thal practice soul cause you great obstacles. For example, in te past someone said to me, “Once | had @ ‘very intresting experience: whilst doing a prostice {had visions of fights, fantastic thing, but this expertnee never happened twain since, What ean | do to have it again?” You se, tha person fal tachment towards the vision and wanted to have i again, % Sometimes we have these visions hecause we have the qual- Fation ofthe three primordial potentialities of sound, list and rays and, ith scoondary causes, something ean appear even if ‘ve don't some particular practic, but if we crete attachment ‘we lock everything Atachment isa particularly serious problem svih gard tthe methods oF eachines ike Thoda and Yona because it blocks the development of visions and experiences for longtime. But if you havea very precise base of understanding and knowiedge you won't get these problems, This is why’ many ‘masters dont readily teach practices ike Thoda and Yanat For example, 1 was very young when I reccived the Thédgal and Yangti teachings, and also when ! got some experience of YYangti, but all the teachers dat I received these teachings fom fold me to perfect my Treschés practice first. To practice Tres- ‘hha mcans to find oneself in the state of instant presence in a very accurate manner. The tue meaning of Tregchd ia sate of {ota relaxation. In Tibetan srg refers to something ted with a siting, lke bundlo of sticks: chad means tha the sting some: hv breaks on is ov without anyone euting tn Tibetan there are two verbs, chod and geod. The aspeated erb edi as in “rozcd, means wo break spontaneously: the un-aspirates geod, hhsovor, niga to atively cut wih a knife or simerhing, So, i the first cas, the break manifests on is own, in the sesand i is the result of someone's action. In Tregehih, chief means that wher we use methods and have experience and ener int car teuo nature, the rope that binds us breaks. The example of the jects bound bya rope reer to tho ody, speech and mind whish all bund up by tensions, eas jdgments of te mid. To liberate all these things is Tegshid, total relaxation, So We have to every stale In shis state T roceivod the teachings on Thodgal nd Tregchsd from my master Changchub Dorje, and those on Yangti mainly trom m5 teacher Ayu Khandro who inber tur had received it from Nyala Pema Dindul, and had practiced it her whole life. But when I received thisteahing sheton, tke Changchub Dorje told me that the most important thing was the base. When we have a very 7 ‘resise hase we cain use ll he methods tnd ight with light and darkness. myself di i that way, [never used to practice Vangtiand ‘Thodpal because felt hadnt totally realised reed. After | Jha already been in aly for many years ome night dreamt hat vas going © visit my master Changshub Doge in Tibe. Inthe dream 1 met him and he asked we how my practice was song replied that I was always working at developing my Tregeél apa that twas il trying tontourate everything into the sine ‘ofcontemplaton. then he asked me, “Hovis your Tiga prac fice going” replied that hadn't done it ich because be had told oe to do Tregehil practice very precisely fst So Chang hut Doge contin, “Yes, but now you have to oh prac- tice”. So al lst Finterated my prastioe more with the prectices ‘of Thal and Yang. Thisisan example ofthe way in hich one should follow the tasching, One shout’ skip stages, hecamse shipping stages out of pure curiosity doesn’t bring ay benefit Some people say that no isthe time to teach and practice Thoda. rally don't sce that this ge has particular need for ‘Thiel. fet it asa need for very precise Treushi. Naturally whoever is developing their own experiences ean also apply ‘Tiga and Yanai practice, but many people say, think Ihave 8 very precise capacity to be in instant presence”, Of course | an't say to them, "No, you haven't Pethaps they have, but ‘often they don’t shew it mich Because they are upset by the si «st problem and eome to complain about this ai that 85 tho they were drowning in problems. This means tha they dont have ‘very sible presence. Certaily we are in simsara and samsare ‘smade of problems, we can't really sy that there aren't any. But 8 good practitioner doesn’t ever experience them as problens ‘even if Cece are some problems, somehow he overcomes them and the problems disappear you have a master thers is no need to preset him with the problems you have; rather you ask the master how to make progress in knowledge and understanding or ‘ou pat forward doubts regarding practice. The master ist there to deal with peoble ste practices of dey 9% ‘But generally ordinary people donthave much clarity and they don’t have much of un ics of how they can overcome problems So, feting tha the masters ite mor elt they ask, ~Plewse tell me wit odo, {hae this problem’, in which case the maser ‘resto finda way to inereas their understanding, This isthe most common way ffbchavin, butt snotthe way of ood peetition- 8 Good practitioners are always aware that they’ ca be i in stant presence. When yourhave problems, rather han going othe ‘master's much better observe yourselves fitleand askyour selves. “Ama good practitioner not? At | in instant presence ‘er not? Do Ihave the capacity to liberate these problems oe not?” ‘You can ask yourselves rathor than the master Ifyou have this ‘aacity. fu know hes todo this and you don't Feel suffocated by problems, it means that you have a good base In that case you ‘manifest that capacity and can make progress sing other meth cls. This s very important. When one has the sapacity to bei the state of prosonce ital easior olive in society, in samsara All practitioners, even the best always have problems, and mas- ters equally so, but a good Dzoscen practitioner docs exper ence them as problems. Try to train yourselves inthis way ‘Tungtso Repa Merigar Garr ‘THE YANGTI TRANSMISSION In this teaching on Yangt I willexplain the Yanai cot tanta, ‘which isa very essential tantra, The complete Yangti tantra coa- sisisof many volumes, however the fextof Tanstso Repa (Des nt chen po yang th nog. po gser got ‘bru sci pat ygytad Kyl ‘uvng po) isthe real essence of he tantra. Later wll explain an ‘oral teaching, eallod a nyemevaet of Padimasanibava with the insinvetions on how to apply the practice, Tue Text oF TuNGtso Reva smantabhica comm nica this Tantra to Guru Pamasam- lbhava, who in turn sealed i and entrusted it to the Guardians Subsequently, when the time wasrigh, the Famous tert0u Tungtso| Repa, discoversd it thanks 10 indications he receive whilst in retreat. In fat after about three years” uninterrupted retreat a Guardian communicated 9 Tungso Reps tate shoul go tthe South of Tibet, where there was the village of the famous Ke ‘ikdpa master, Gampopa, In that place there was lake and near the lake there was a rock with a specific sipm; he had to go and find tha indication, So Tunatso Repa set off with sone disciples ‘and found both the place and the very spesifie signs. The he ‘eceived other comminications: he was to wat fara very specific dle or example the day'of the Dakinis, but can’t say precisely how it happened, On that exact day Tungtso Repa and many of| his disciples gathered by the rock indicated andl for two oF three days mace an uninterrupted Ganapuja together wiih many faith Ieals. Phen, when therjght time aeved they daginto te rock a ‘the point indicated bythe sig and found this Yanai teaching, All ‘the orginal Yangt teachings were written in Dakin language on ‘01 paper sro aot a meter long. The sroll mainly contained this tantra. and some istrvetions Jn general the Yang teaching incalled cwehign, single et ter*and aso ‘single golden etter. Thisis ikea symbol ofall the ‘Yang teachings. The famous nique letter is A, Infact, Ais the soures ofall manifestations, ofall visions the whol teaching de velops from A. This ants also comtains the origina srt a the Dakin, ‘Guru Padmasimbava was residing in the cemetery called Iwai Taal. Even today. when you make a piprimage, free Boxdhgaya you cun eros the river ad each aroek where there is the temple of Mafakala. Before you get ther, below i there's a huge cemetery. The frst ie I wont there was afi, but ot of the cametery: In fat before going there we visited the eave of “Mabikal whore there's tee thats considered to be Maki Jn’ eco ile, and we did a good Mahakala practice there. Then, ‘whe it began toe dusk, we wont down tothe cemetery. There ‘was slot of movement. There appeared to be women and chil ren at, ooking athe, times they semed real an at mes they seemed to be spcits: it was confusing, Twas really scared, butin aetthey were normal people twas horde of poor people bnuthey really loked like spirits by thei colour nd thei clothes, ‘They were early naked and were very striking, especially to any ‘one who knew tha the cemetery was so famous and iniportant because Padmasamishava had been thre, Podmasambhava ent ‘hte optics iteration and be had his eouimunication teow 8 vision and contact withthe manifestation of Samantabhadea. ‘Here, that's the introdueton, the frst chapter. Fist ofall those who are interested must he matured. *Ma- tured" means to give the possibilty to apply this teaching. The ‘nition matures you and wives you this possibilty [fhe isnt ‘this possiility mer nellectual su is meaningless As Talealy said, in terns of ways of approaching the teaching there are two ‘Kinds of people. The frst, the tellecmal ype, reads, wits, rans lates and does many things, but noon, ot even the maser, inter venes saying they shoulda’t do that It would even bea mistake to le. ‘do tat because i it dges"t mater othe person him or hee self wi should it mater to the masier? The master only bens to be interested in whoever believes even minimally that this is path, a hen he says, "Yu have t follow te teaching this ay, and ‘outmustn’t get itwrongor you'll destroy yours”. For example, 4 university professor wlio wants to khov something about Daogehe of Yangl certainly won't go tn amastrtoask whether or not fe ca fed certain books. he rally tends fo 8k him something, he will bring book and ask, "Would you explain what this means?” So the master will explain saying hat more o Tess it means sich and such, and ifthe masters intelligent the reply will tr framed very tellectully so that the profesor will believe hin tobe ot only a master but also an academic, an then he wil be extremely stafied. However ifthe master cannot reply nil tually the professor vil ink, “What a fol!” You se, that's the result one obtains with those whe arent a all interested the Professor used 19 promote himself 2 Tie by saying that he was Buddhist and that he was also inter «sed inthe teaching, [never worked outfit was tue or nt. One day Tucci invited me to lnc a this house and told me he was usd, and that when he died he absolutely i ot want wo be buried in a cemetery, he wanted fo be burt, and ie asked my ‘opinion, You se, tha sal he was concemed about, that's the oaly spiritual question ease me the whole ime we worked together. Treplie that there was nothing worry about ecause aftr death ‘wht does it mater i we are burnt or buried in cemetery? He sai, “Thats wrong, is extremely important fora Buddhist” “Is that 30 Lreplied, ba said nothing more after that ‘One day Tuce! insisted on knowing everything about Thédeal and witha book in his han asked mo what this and that meant. "Naturally 1explined the meaning ofthe words to him and so one day he made deaving an askod me, “sit ike this?” eplied ‘that did't tally know too well how iteould be dra, couldn't relate otha, | wasn’t able to thinkin that wa, but that he rus hve some ides hocause he was a great scholar and Tiketlogist 103 So in Tuei’s book on religions her's ua explanation on The, hich tals about inner ying and outer ving, but even t couldn't understand it at all He had done a yor beautiful drawing and so ‘one dy Hold hin, “You have a great expavity | Have followed ‘his easing mamy times ut eat da ike this, He was very pleated, This an example. This show it's dene the intellec- tual way. Therefore eve i says tht the teaching must be me {uned ihthe rnsmission, i's hot enowgh ust apply the wom Hw shoul this prt be applied Fist af al nent ind the base of the state of contemplation very actly. The from the base of contemplation, yet aerate various visualizations with which sou can have various effec, various esperiences, hereare various spestic visuallsatons Isomeone wants to lear them word by ward t's esily done, but words are not the Drincipl. One mus proceed With experience, Thee seven vist= salions ae linked to seven diffrent experiences tht ne muse have, ome by one, doing the practice, When you have had an ex Peticnce, yon must tell the master, ho iatur willl you bow to ‘develop it and aboveall whether you can a0 directly to the nent. method of visualisation, or whether yor need todo something ese fst, orif yu should do the vinalisationinasHiehuy different way In fact each ofthese visualisation methods has tree different exploatons and three diferent applications. Why? W's because they are methods linked io individuals’ experiences, and the mis {er who is communicating it ust bein perfect possession of his Snowe, ore wil nthe abet comunicat it 0 there mst ‘be an exchange of experiences betwoen the master and prac tioner, since these methods shouldbe commniated on by one In general one speaks of a weak, for each metho; every seven daysandl seven nights one applies a.dfferent method This maybe works fr those who already have high evel of realisation, but i doesnt work at all for nocral person who wants to have the ‘experience of Yani So one needs to work at different rates ac ‘coading tothe level, In general when | practice Yang, whether ‘or myself rin order vo communicate tte others talvays othe ‘isualsation of he is fvel accurately for x0 or three weeks tot 85 tohave the experiences very precisely: On the basis ofthese ‘experiences youthen study thoroughly ov to developthe second level So you develop at diferent tines and you apply the prac tice: In thet way the knowledge can esrtainky become lx more real. And above all those practitioners whoare interesedcan ise ‘over that thie characteristic experiences are their osm condi- tion, Sait becomes easier apply the method and also realise it Thisis the summary ofthe bass ofall ofthe methods. there ise explanation ofthe sans: By the dark eet, certainly many visions always indicate something, Fits of al, visions ae Tinka to the condition ofthe clorents. When ose of the fivevlement is norerelaed the celatve visions aise. fen the vison indiestes which element is relaxed and whieh, on te contrary is not relaxed and noeds relaxing. Some visions even indicate fe prosise bas of contemplation i lacking, o if there is some defect in ov practice Here i talks about that a ile a ener, vision” doesn't only mean what i een with he eyes, it ‘ar also mean a mental vision ora perception af one of the var: Ds senses. Sound as no forms it snot seen with the eves, Bt it is sill an objoot of hearing So for prastitioners everything that tris in she sate of contemplation is part of ‘vision’. We can have indications or signs through all he sense contacts ‘What doesit depend on ifthe sgostat should manifest don't arise? What mast he done? Pl give you very simple example. In the Vangti practice we talk of thie drow. Tie i the syi= bolo or potentialities, drm means light Soto symbolise his you must visualise a sal luminous white hall atthe centre oF sour head chakra, and every so often you have to fixate om this hal, both mentally and psically. none ‘o fixate physically on thocentreof your head, youreyes must be tured a litle upwarts. That way you feel that your eves are making some sort af for, but this effort helps very mush to develop vision Perhaps at ist ‘tiniaht fel uncomfortable, but this effet doesn'tharm the eyes i: instead it's wood for them. Fixating the eyes in this manner slo finales the fietions ofall the other Senses. This is quitenatu- 1s ‘al: In genra if e fsate onan objet by concentrating the eyes sharply we ako concentrate all the other sense functions. You don't need to think of having o fixate your hearing and sense of| ‘smell there too: all one’s attention i ixated there automata, ‘Thats why the mamber one sense, themoseimportantone, fs So, wien concentration is spoken about it expltined haw to fxaethe eyes not how to fixate the nose orth tongue Inet ll the sense onzins are comnocied ith these experiences, Whet the eyesare fixated and anerelanes in fact al th sense fenclions ‘lorax. So one ofthe main points sigh, ha one sees throu concentration, ‘What effectean you obtain you fixate onthe ite white ball rathor intensely? Certainly sensation develops a lots one has sensation of pleasure. Sometimes ifthe sensation becomes tox developed, very sensitive people will find itifficul to stayin the atk, they may wamt to go away, to do someting ele. les tay when one his strong experienee this ean happen. This is «alsesaton, which develops dough tis kind of fixation Gener ally sensation is important becuse if here is no eration your Practice becomes ast lifeless bit ded; so its always beter {0 have it OF cours, if ther loo much of i yon get upset, a0 04 need to know how fo rexalate yourself. Those who have ne Sensition can have the possibility develop itby doing this faa. tion, but those who are very Sensitive and already have a lt of Sensation can get upset by doing this practic. In hat ease this fixation doesn’t hep and it's not good do #. So one nea 0 ‘samine the condition athe individu, Those who have a ot a ‘experience of emptiness need to dovelap sensation, those wh Tye aft of sensation shoulkn’t push themselves and get more ‘Shared up, instead they have to develop emptiness. One should swork according o that which is necessary inorder to have the signs, to develop the practice. This isthe summary ofthe fifth chapter ‘Thesisth chapter explains how the teaching is sealed and how it vas iden forthe future so that he possiblity to peactce it ‘would oma, Gu Padosanbhaa sealed uh the slate ofthe bods: speech and mind What dss‘ se ely meen Fst Fal mers daliver os uscd, woo ta wy tosores (mene Hs keer and hen kan tht when a mater rani ths techie commoneats ad seals, There the ea ao i yen nc an Nott flo corey ans ty ote the anssion into oeideron atl nw hich ew tera oi enc ing dosnt work I the second place ments Uc Garda cas he teaching inset. Whoover does’ ie Ten eps es bes eed rn ore ob Tes ey eth fry Ha el pipe he vecching ‘07 INSTRUCTIONS FOR PRACTICE Firstofall one must have the fae transmission of the tate, Then there are the instretions. We also hove the original strc tions, which are eae memerfid. There ste three shogdri, oF sevolls (shox di hor zstm), the first, the seeonl and the tind senall These are very important ia Yangti, but they re not for ‘ntellectual sud, they are simply working methods, he ways in wh nabier conumunieatay and Works withthe stent To transite and rea thew ina merely intellectual manner can is yourcuriasity hur whoever considers the teaching in posta doesn doit in that way. Rather it sheer to stand lean the instuetions because i's always necessary’ to understand them Thats one ofthe mein insttions. Wedon’thave aot of tne in which o explain everything in a detail but 1 willy to sive you summary: The practi . tion we have day and night. The night also represents the dark practice because “aight” means dark and you ean" see anything: day’ means that thereare he rays ofthe sun, ad ies ight. There fore there are two ways of practicing for these v0 periods ‘Tue Dark Rerecar Firs thre ithe practie ofthe night, hut inthis cae it deesn’t refer to dream practice, Here ‘nig means dark, 0 it meas the practice ofthe dark retreat. To do this practi you need room ‘oraplace where there isn't the slightest bit of light, You have to sal everything very well 0 that 0 light ever gets ia. Then yousit ‘down peacefully. Whoever wants to experience the dark retreat shouldnt fool around. Some people, jus tof euros sight {ithe cellar fo shut themselves up in the dark, Then, maybe aftr 9 fee day they gt ill an rather than realising the Body of Light they realise a Very fin illness. This weong! Tan the fa of | the teaching, vor o the maser nora the nsructions The master never told youto shut yousoin th ella. Right fromthe ein hing oF the teaching itis always explained that the dark retest Ins as to be mised above the aru, I shouldn't be below round and nor should it he in set contact withthe earh,bs- ‘use if e lay in dhe dark For a few ds we bocome move ed ‘more sensitive. we absorb the humidity and end up ting realy ill This isnot ouraim, Therefore the dark Rots has tobe eased above the eround. In puneral there are very precise insrutions inthe teaching on how to build dhohouse, yous js slip intoany dark plas. But Ifyou just wants to find out what it Tel ike because you have overstayed inthe dark and scmetines yon nce iin aout ‘of experience or you could feet uncomfortable), if fe example ‘you want tot twenty-four hours anid you ar sue oF not beng intecrupied or disturbed, you can even stay at home where you ‘onmaly sleep. Youeould chase the derail the window nd eve th telephone as though you bad gone ae. I isnt meessary tino tho calla for vey fxr howrs. You an stay in your own home in ie room where you've become used to sleeping for many nights, and that say you ean hive ‘minal amount oPexperieee, However in or od the peace you need to go to suitable place where you ean do ‘proper retreat, but you shouldn't go overboard with the heroics fiom the srt Some people don't even know i hey ean say in the dark for twenty-four hours and have never done a da re- tra, yt they say they want fo doa week straightaway. Mase nothing will happenin week, but one has to ook al hecondition coftheingivda There arealmostpahofoscal eases of people who cant stand the dark Oer people, whilst not nommallisingany problems, feel the need to vomit they stayin the dak foe while I's mich beter if people with these problems know about it heferchand. I doesn't take a fot of time 2 find out Whoever is sue that They ho don’t have any problems ean cide to start with thre days. Theee days is aleady alt for whoever hasa't ed it before, Aer three ‘dys one can moveon ton weck. Then one ca easily ineease to tovo weeks end fnaly thee, iPano fos all ight. Whatever the Practice, you shoul never force yourself to practice, oF clarity won't develop. Clarity i ike else waters ign aways ale tated, clarity doesn manifest So, whatever practive you do Ws very important no to charge abcad ut 1 be yey rlaned and natural In evety practice linked o contemplation ail he devel- ‘opment of clarity one must have the utmost ability to relax. One must especially give onoself alot of spice in the dik practice. “Therefore the rereat has tobe done inthe sight way in a place prepared Yo that purpose. And reliable assistance also us to Be valle because it sno! posible to get your food on your ow uring the reat, "Moceova shen oing this practice one shold not exaggerate by doing sa). Claldlen at the same time. Lot of people think of doing Chilo daring the dk retreat, 0 that they dont ace to eatoreven go tothe let because you aren't eating oe ding why would you need any service? You save money and ever ‘hing is simpler Perups you do save money but i'l easier for some disturbance or disorder nthe humours to manifest. So {ou should’t do i ike that, you need tbe very’ are, You should cat normal, nd one the dark retreat has become anil iar atsome point it wil be posible todevelopit combining all the {types of practices tozeter You don’teat, dink, or gout, you do everything i the dark, and perhaps at va greater clarity will develop, But we must fruschat wo ves very delicate physical ‘ods. or ene dy el ind oursclves having ty, “This ean, ‘has rained me} Before lass fit asa fiddle and now lok atthe sate oF me because ofthis dark retreat" So the teaching wns usright fom the star about not exaggerating. Fistofall one has todo Guruyopa because the teaching histo ‘work with dhe tamsmission, Without tunsmision, even i some ‘sion arises itdossnt mean anything hecause the purpose ofthe ‘ison io see something out of curios, I twere just for that ‘you cou ake some medicines that make you see strange things “and so you could see these things at your leisure and save yourself the bother of staying in the dat ie hat would be wseles that's rotor, The ait is forthe vision to bocome kind oF Suppo thzough sich is possible ointeyrate our existence into de v= sion self Ths it il be possible to atain he clsapposrance ot the material elements into the mature the clement. That issohat ‘sealed Body of Light. That's the aim, And sinee the main point is'Ljust 0 00 something in the dark, one needs to work propetly ‘vith the transmission and do Grave BBucihen you ener into the dark you must not make any noise, shout, sing of move around, It must be as though no one as thers. You must eax and be very silent. For example est eae in ‘vas doing the dark retain ovr porpose-buil hots. has sx rooms, and after four days 1 was convinced that there were oer people there. So hon Lent to the tilt 1 vas ‘ery corti not to mike any noise x0 98 ot distr he others, bat atthe ein of the retreat I discovered tha afer afew days there wasno longer anyone ther. Hasvever younever kno, when _yon relax silently in the dak, the ther retreatants also make less hoise. Sometimes you hear people snoring because they don't notice, poor things, that when they slp they snore — they don't ido it on purpose. Uallysshen someone snes a biti doesn basher us very much because we are sleeping tao, but when we do the dark retreat its stcange because ata certain point we lose the sense of day and night and we enly get it back when we are tought fod, because pertps in the evening they bring us soup and then we Know tat ts evening. But ithey always brought us {he same food we wouldnt know because we'd lose the sense oF day and night, And is also important to lose it because then we don’t have the idea, “Nove it’s nighttime, ave to sleep”. We sloop because we are sleepy. And when we ake up we don’t nor how much we have slept Sometimes it seems ony a litle, taut perliaps an hourhas already passed. So bi-by-it sleep dimin= jshes. Ofien, when one practices, ta certain point we get a hit tired and sleepy: As I said already, we must’t ever force our m2 solves, If we are dred we should sleep, Even sleep is practice: there isn't any difference, whatever the eiteumstances, you ean integrate them into practice. So peraps we'll fall asleep many times and mike up cn ls sleep, Then i's easy for sleep to be- ‘came very light even wien we've just fallen asleep, everything becomes lighter and ii easier to have some continuity of pres- ‘ence, This isthe aim ofthis practice So fir of all one must do Guruyogs. Perhaps you can do the invovation of the seven verses of Padmasambhava tinder your bret and mentally recite whe Guriyox mantra litle, the one in the Thun, Or sometimes yu ean do the Guru ofthe white A with the master Garab Dorie and the related invocation. 13 THE YANGTI NGONDRO® ‘You should’ be ina hurry oo tothe dark you have wo be well prepared, There are many preliminary practices. Some of them are the sane as those we usualy do, like Vajrasatva prac- tice, Refuge, Rodhiite, Gorsyoga to “Then there ae oher partic pretminary practices. This prepa ratio is moe o less the same as te one L wrote in the book on the Ngdeo forthe Rushen of body, speech aud mine. Forte Rushen of the body you aesime the Vajea Pasiion and you visualise that your bodys laning white van. lames come many small whice vans that eliminate all negate ties, This way the practice isso a protection. Keepin this vst alsation you doa dun without bosoming distracted. When you Feel trod you lie down and rela. Then yu do the second hun imagining able rather than white vara the rest isthe same. Then you do the third hun imagining @ ‘yellow vajra, the fourth dan with 3 ted ven and the fh ue ‘wth a green vir, athe end you imagine asky-bve vj. FF ¥0u thon’ t have inet do al ofthese consecutively you can do them a different tines therwise you do the fst ane and then rela, then do the second one and relax and continu like that fo hows tnd hours. The text sys todo this raining for atleast thre days. ‘Thisis also a good purification of the boxy “There are Tour practices of speech and these have to be done for at eas four days. Fitst practice: sounding HOM, mas ina jne that many Maming blue vajras thal have the sound of HOM come out ofthe hit ost, females out ofthe Feit nostril and that This eopthatin ofthe orginal insuctios of Tungso Repa Was vena Mergarin Api 1991, Tht ofthe Tecan ene gon ro ings ri yi shor rans gs 90 bre pt See Chogyal Namkhal Norn, The Stairway 40 Liberation, Shang ‘Sung Ein Arcos 1990, bs ‘oneafer the other they fll heentre dimension. Bibi, sound: ing HOM many times, you develop the expansioa of the HUM ‘until the whole universe filled. Once this external parts in- ‘shed, you imagine that many HUMs radiate from the HUM at the ‘centie of your body until they fll your ody this way the int apart ofthe bod salso purified. The estemal purification with HUM gives the possibility forthe whole universe to manifest in the Dhanmakya dimension the intra traning filling your boy ‘ith HUMs zives the possibility Foal he energy to manifest, the pare dimension ofthe rise, ce. The second practice: sound HUM more flerely and males imagine tha from the left note, femals fhm te righ, free HOMs come outand trike whatever is ia your thoughtsor vision, everything infront of you ike Fighting, andl everyting is ier arated in this way, In the same way as wih the external taining, sounding HUM the HUMs come back ad integrate into our ae ‘eral ody eliminasingal our dualistic concep. By taining inthis ‘way you overcome attachment and easily realise the understand ing that everything is une. The thid practice: sounding HOM we insgine that our ox existence becomes a dark bhie HUM. We iain tha in fro of | fr blue HUM theres a red HUM, Sounding HOM ye imagine that many blue HUMs come out of our blue HUM, as though to ‘reate a chain of HUM which winds around the red HOM, Once i of blue HOMs reaches the top of the red HUM i goes ‘back and winds arousd our blue HM. This has to be repeated limes. Finally everything is wound arcind or blue HOM. ‘The central blue HOM and the ved HOM. should be imagined favge, a8 gigantic as mountains. Once again we imagine that a chin of red HUM comes out ofthe rod HOM and winds around the blue HUM and then comes back and winds around the red HOM. You train inthis way. Then the chain of red HOMs winds ‘round the red HOM and you imagine that yourblve HUM moves cirolng around the red TUM, and then thatthe red HUM circles around the ble HUM, Finally, joining together the two HUM as though ina dace, ‘te wo HICMs become smaller and smaller until they become 6 ‘avo fees, nee and ne dak bas sal seo tiny gens. You eoneeniratea bit on tis presence. and then even these tivo ‘higher unify into one hile, which disappears int space, So yor remain inthe presence of empriness and continue in the sate of | ‘contemplation. F you tin inthis way You bxeome very gond at iaualistion, ‘The Fourth practice: sound one HUM and imagine that you become a luminous white HUM a cubit high Bie by bt, ying ‘without touching the ground but not too high his HUM travels 19 All the places we know and which we have experienced. This tring blocks all our karmic traoes, Then yow sound HUM and ‘you imagine that Ure HIOM avels inthe dimensions ofthe Six Lokas. This traning blocks the cause ofthe Six Lokas, While we ‘rave in the Six Lokas the haminous shite HUM liberates and ‘heneitsal beings witht light. Tiss how you have wo visualise. Then imagine that this HUM travels inthe pare dimensions, ike the pure Niemanakaya dimension of Amitabha’s paradise, 0 in ‘the pure Sarnbhogakava dimension, where you imagine that you ‘eet all he enlightened beings and make offerings to them and ceive teachings {rom them. By this mental raining one has & treater chance of varios aspect of visions manifesting in the ark practic, Pr the mind practice frst of all you lok ito your thoughts: ‘where thoughis begin, where they’ go 19, where they are wien they are present. In doing this nothing is found ony emptiness Found, and this emptiness represents een ofthis practice, which isto ind the ealm state, When nothing is found you remain ia the position of Vairochana, ina relaxed manner. And when you are tre yorcan als ie down ad relax totally ikea bundle of grass which has boon tied and then cut lose: this is the meaning of | “Trogehid. The body hast be relaxed and speech also has fo be relaxed, lke a guitar with broken strings that ean no longer be played. Therefore by not talking and by not chattering you also lx spesch, The mind ialsorelaxed ikea person who Holonger has. heart: person wha no longer ha heart no log thinks. So you relax and don't think. By relaxing in this way thee read sHate of Shine automatically rises, I Shine doesnt arise you can dd the concentration onan objec, unifying the breath with the attentionon theobject of concentration, aler which you relax and you reach the alm state ‘These are the preliminary practices, the preparation, By tain ‘ngin his way youl} have more knowledge of contemplation snd the dark pactve will make more sense. 1 very important fo ‘tain n Shitr practice oo, because then the possibilty of having 8 ‘THE INITIAL YANGTI PRACTICE? Assume the Rishi position with yourknees raised together and the meditation belt passing around your back. Then rest your el ‘bos on your knees and put your thumbs and index fgets on your eyes an jess itl, without forcing Stay lke dat Tooking upwards, Remember usually sou have to look atl in- ‘wards, oF 0 the top of your ead. The later enze is called darje suet. For example Vajraatva. who isa Sambhogakaya tan festation with all the ornaments, has his hated up on tp of his ‘hed this is called stor. Also Buda Shakyamuni has. as is ‘qualitistion, «kind of ite bal oharon top of his hea, whichis called senior So you gaze as thowuh you were eoking athe ip ‘ofthe fsughor in oer words upwards, not outward. Putting 1 Fingers on soureyes, press litleand look upwards. You showkd ‘only press Tora shor ime, then lake your hands away but don't ‘open your eyesat once, stay ike that lil, tl ooking upwards Thal yay the hig rays of ight can manifest very esi. Ping ‘your Fingers on your eyes ceatesa secondary cause, but the light ‘four potentiality des’ conly mines tough secondary causes, fact imanifests through our relaxation. However there arent atleast some secondary eauses you can't have this experience, Sots necessary to doit this way. Thon rola agin. Ith appar ‘on contines yo ean femain i contemplation a lite Tonge. If some thigles appoar they may disappear after afte because the effect ofthe finger pressure diminishes, and you will ned 0 press {ie eyes agai, tut before repeating the peessure itis much beter to do Gunyoga. You should’t only press your eyes as it ean even be harmfl, sometines problems ean aise. Therefore you ‘repeat the Guruya with the inyosation and the exact visuals © Covtinuing he explanation of te orignal txt of Tango Reps “Mrz Jay 1992), The ie ofthe Tibetan texts yon ry thin no i i you do the practice of Garah Dorje, the second time you do the unification you do it at your forehead. You visualise at your orl! a gah spinning within a tranele, anda white A mani- Festng athe eente oF the gayi. You unify the mastr with the shite and remain in the presence ofthe white andthe mo¥e- ‘ment of the wafyi, as though you were doing fiation on this presence Praga Mee oS eS i ae This greatly promotes the development ofvision so asta have something more concrete, Having relaxed itl inthis state, = peat the ron radiate ight rom the white A and once more n= ‘unify all the rays into the white A, which then radiate through the thigle imo the dimension of your body, That way your elements

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