Tibetan Yoga ( intro: )
April 18, 2011 Leave a comment
As soon as we heard the word as Yoga, we thought the sage as Fakee and Sardu ( the sages of India or the yogi ) . But, actually , Yoga is the way , I think ; The way of thinking or the way of behaviour lead to the liberation of something which may be the need of us. What is something? What is Yoga?
Is that Something Unexplainable-in-Human-Language? Then , how do we know of it? how do we get of it? At least , we know and need liberation of that Something. May be …………………..that is ,Death. isn’t it?
The word Yoga (frequently appearing in our annotations to the Bardo Thodol text), derived from the Sanskrit root yuj, meaning ‘ to join’, closely allied with the English verb to yoke, implies a joining or yoking of the lower human nature to the higher or divine nature in such manner as to allow the higher to direct the lower; x and this condition—essential to the successful application of the Bardo doctrines—is to be brought about by control of the mental process. So long as the field of the mind is occupied by such thought-forms and thoughtprocesses as arise from the false concept, universally dominating mankind, that phenomena and phenomenal appearances are real, a state of mental obscuration called ignorance, which prevents true knowledge, exists. It is only when all obscuring and erroneous concepts are totally inhibited and the field of the mind is swept clean of them that the primordial or unmodified condition of mind, which is ever devoid of these thought-formations and thought-processes arising from ignorance, is realizable; and, in its realization, there dawns Illumination, symbolized in the Bardo Thodol as the Primal Clear Light of the Dharma-Kaya. A mirror covered with a thick deposit of dust, or a crystal vase filled with muddied water, symbolize the mind of the normal human being darkened with the nescience arising from heresies and false knowledge. Yoga is a scientific method of removing the dust from the mirror and the earthy particles from the water. It is only when the mind is thus made clear and limpid that it can reflect the Light of Reality and man can come to know himself. Maya, or Illusion, is the Veil of Isis hiding from man the Unsullied and Unsulliable Reality; the piercing of this Veil and the seeing of that which it hides is accomplished through methods as definite and certain in psychical results as those employed in a European or American chemical laboratory are in physical results. As gold can be separated from impurities by methods of chemistry, so can Truth be divorced from Error by methods of Yoga.
Like the root teachings of Buddhism, the root teachings of the Bardo Thodol are incapable of being practically applied without Right Knowledge; Right Knowledge to be at all effective in a devotee’s life should not depend merely upon belief or theory, but upon realization ; and realization of Right Knowledge is impossible without such mind control as Yoga implies. That this is so, the canonical scriptures of all schools of Buddhism confirm.
It is not our purpose to discuss here the intricacies of the various aspects and schools of Yoga; for, though technical terms and some of the purely philosophical or theoretical parts of the Hindu, Buddhist, and other systems of the science of mind-control often differ widely, we are convinced, after much research carried on while living among yogis of various schools, that the goal for all yogis is, in the last analysis of esotericism, identical, namely, emancipation from the thraldom of sangsaric, or phenomenal, existence, the Hindus calling it Mukti and the Buddhists Nirvana?
Intellectual understanding of much of the Bardo Thodol is, therefore, obviously dependent upon at least some elementary explanation of Yoga, such as we have herein given. The Clear Light, so often referred to in our text—to take but one of the outstanding yoglc doctrines—is best interpreted from the standpoint of the devotee of Yoga, though for all mankind alike it dawns at the all-determining moment of death. As such, the Clear Light symbolizes the visual condition in which one finds oneself at the moment of death and afterwards in the Intermediate State. If the vision be unclouded by karmic propensities, which are the source of all phenomena and apparitional appearances in the Bardo, the deceased sees Reality as the Primordial Clear Light, and, if he so wills, can renounce the Sangsara and pass into Nirvana, beyond the Circle of Death and Rebirth.
Such clarity of spiritual insight is, of course, extremely rare, being the fruit of innumerable lifetimes of right living ;nevertheless, the aim of the Bardo Thodol teachings is to attempt to place every one, when dying or deceased, in the Path leading to its realization. Unless, through the practice of mental-concentration, complete control over the thinking process be achieved, so as to arrive at Right Knowledge ere death, in virtue of having experienced Illumination (i.e. recognition of the Clear Light in an ecstatic condition while still in the human body), the lamas maintain that comprehension of the nature of the Clear Light is quite impossible for the unilluminated.
: Tibetan Book of Death