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First, like a pledge in a fraternal lodge, you promise to achieve full activation by identifying with this special part of your genetic and karmic makeup. Next, your pledge vow attracts from the universe the reassuring verification of the truth of the wisdom you promise to engage. Then in your committed heart of hearts you compassionately visualize, verbalize, and vitalize your power to remove inner and outer obstacles to peace, happiness, and enlightenment for everyone throughout the world.

Finally, in a completion stage, your fully unified energies work to change the very structure of your body and spirit and thereby the entire universe itself. In our currently challenging times, anxiety over unpredictable violence, cultural upheaval, natural disasters, and financial havoc creates fierce disturbing thought-forms as forces in action. With billions of people concerned over threats to peace and fulfillment, shared thought-forms create a web of great turmoil throughout the world.

This in turn ignites even more afflictive emotions, creating inner obstacles to enlightened happiness, which in turn manifest as more outer obstacles in life.

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For many reasons, Vajrakilaya practice is especially appropriate and necessary now at this difficult point in the 21st Century, for individuals and the world as a whole. Vajrakilaya rites use the power of the phurba dagger-spike to overthrow obstructions to enlightened goodness. Obstacles manifest as internal afflictions like mental or emotional distress, or as external blights like plague, pestilence, invasion, drought, famine, or problem entities we might call demons or ghosts.

Vajrakilaya siddhi powers to be derived include:. Want to try a Vajrakilaya-inspired exercise on your own? Check it out by clicking here. Want to attend a Vajrakilaya-inspired seminar to learn the full range of techniques?

The Practice Of Vajrakilaya

Is there a way for someone to study with you if they are out of state? If so, what would be the process and what is the commitment? Thank you for your time and information in advance. I was told by my llama that he could see the wrathfull deities flames around me. That it was taking residence in me.

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Stay up the good work! You know, lots of individuals are looking around for this information, you can help them greatly. Being ready for dying so that samsaric suffering is not even prevalent in this life yet becoming an enlightened Buddha human in this lifetime long before dying is what I seek beyond wandering bodhicitta. I have suffered enough make changes. Yes Varakilaya is my new duty please may I be a part of this work? Please take my hand to show me where, when, what, and how I am todo this.

If you are truly determined to become a genuine yogi or yogini of Vajrakilaya, you must endeavour to receive the many oral lineage pith instructions that have been passed down and preserved solely by word of mouth.

The extent of the blessings and power of Vajrakilaya practice are truly inconceivable. The lineage of the vidyadharas of Vajrakilaya began with dharmakaya Samantabhadra and was passed down through Guru Rinpoche and the other lineage masters to our own gurus. Stories abound about the kinds of mastery these lineage holders manifested through Vajrakilaya — you can read about how they practised and became fully accomplished in their biographies. He also describes how each vidyadhara practised to attain obvious and miraculous signs of accomplishment and great realization.

This text contains incredibly profound instructions — at least, I think it does.

There is no specific kyerim for Vajrakilaya, another for Yamantaka, and another for some peaceful deity; generation stage practice remains the same for all sadhanas — with a couple of possible exceptions. To generate a visualization, or to put it another way, to meditate — visualizing and meditating are the same thing — you must first read the words of the sadhana you are practising so you can bring to mind the right images.

That makes sense, no? Of course the words of different sadhanas will describe a particular deity and retinue — Vajrakilaya, for example — but the meaning underlying the words remains the same. What I often see lamas doing these days is, rather than clarifying the deeper meaning of the central points of a teaching, they explain each individual word then summarize the meaning. Students are left with the impression that the emphasis should always be on the words and are unable to delve into the deeper meaning that lies behind those words.

Basically, having received a thorough explanation of the Secret Essence Tantra , if you listened attentively and have a good understanding of what this tantra means, you will already have grasped the deeper meaning of the key points of kyerim and dzogrim practice. Having said all that, it seems that even though Khenpo Petse is currently teaching the Secret Essence Tantra here in Lerab Ling, I am still expected to say something about kyerim.

Most sadhanas begin with seven preliminary practices, which include refuge, bodhichitta, the seven-branch offering, gektor , the visualization of the protective sphere, the descent of blessings, and blessing the offering substances. Were I to go into great detail about the three samadhis, I would have to use a lot of words and invoke many quotations, most of which you would not understand. So instead, let me see if I can explain very simply how to put the three samadhis into practice.

Teachings are different to conversations — yesterday was more like a conversation. A teaching is different to a conversation because once you have heard a teaching you must think about it and try to apply it to whatever practice you do — from reciting your daily practice, to the tenth and twenty-fifth days tsok practices, etc. A teaching requires that you reflect on what you have heard and try to apply it.

Only your mind can reach this conclusion, no one else can do it for you. All the Buddhist schools from the Land of Snows clearly establish the view of emptiness in their teachings.

Although the first samadhi leads us to conclude that everything is emptiness, the words that accompany this stage of kyerim practice tend to be very few — may be one or two lines, or a four-line stanza at the most — for example: when vajra wrath is aroused, aggression is cut right through [12] Most Vajrakilaya sadhanas use the words of the tantra, with three lines guiding the practitioner through the three samadhis.

This is the line corresponding to the first samadhi. However few the words, as you recite them, you must also meditate on the samadhi of suchness. This means that you must first reach the conclusion that all phenomena are empty, then meditate on that emptiness. With the samadhi of suchness — the first of the three samadhis — the practitioner establishes a framework and lays the foundations of kyerim practice.

Usually this stage of the teaching requires the teacher to give very detailed explanations and to have a vast understanding. For example, it is because space is empty that it can pervade billions of universes without interfering with any of them. Having reached this conclusion, the space that such a realization creates can accommodate whatever needs to be generated during kyerim practice, no matter how vast and complex those creations might be.

So what do you do with that thought? You immediately transform it. What we do is, we transform the ordinary thought that arises into an expression of compassion. However, this second samadhi involves doing something. What do we do? We transform a thought, and that transformation gives rise to all-embracing compassion. Basically, the second samadhi gives us something to meditate on. For me, at least, having something to do makes trying to approximate the second samadhi a little easier than the first samadhi.

The Practice Of Vajrakilaya by Khenpo Namdrol - Penguin Books New Zealand

The syllable is visualized in the space before you and looks something like a rainbow in the sky: bright, clear, and constant. This samadhi is even easier than the previous samadhi because you now have something else to think about. Whether you are able to think about it properly or not is another thing altogether! But at least you have something to think about. You could try closing your eyes and imagining the syllable. When meditating on the three samadhis, most people still retain a sense of their own existence — this is an important point.

As a follower of the tantric path of Mahayoga, the most important aspect of your practice is that you meditate on yourself as the deity. In the first samadhi, you need to realize that your flesh, blood, bones — basically all your aggregates, physical and mental elements — are empty, so that you can rest in emptiness.

Ka-Nying Shedrub Ling and affiliated Buddhist Monasteries and Nunneries.

Similarly, in the samadhi of universal manifestation you need to use your mind to meditate. The most important elements for establishing the framework of kyerim practice are the three samadhis, clear visualization, stable pride, remembering the purity and the four nails — in fact, they are all indispensable. Once you understand these general principles, the secondary aspects of each sadhana will be easier to apply.