By Traktung Dudjom Lingpa
Own memoirs are usually not unusual in Tibetan Buddhism, yet A transparent reflect offers an strange version: 3 degrees of non secular teachings, conveying outer, internal, and sophisticated facets of knowledge, that supply readers complete entry to the wealthy lifetime of one among Vajrayana Buddhism’s most useful figures. Dudjom Lingpa (1835–1904) was once a Tibetan visionary and nice Perfection grasp, or tertön, a revealer of non secular treasures referred to as terma hidden within the Earth and within the minds of disciples. Dujdom Lingpa is well known for his revelations on “refining perception” or Nang Jang, and, via dream yoga, trance, and visions, for transmitting the “mindstream” of a few enlightened non secular beings, comparable to Sri Singha, Saraha, Vajradhara, and Manjushri, whose knowledge he acquired and stocks during this ebook.
A transparent reflect reveals what excessive lamas regard as so much sacred and intimate: non secular evolution through the lens of an innermost visionary existence. Lingpa recounts every one step of his personal enlightenment process—from studying how you can meditate to the top tantric practices—as he skilled them. A transparent reflect is a religious event that still accommodates daily meditation recommendation, designed for the lay reader in addition to the extra pro practitioner, during this evocative unique translation.
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Extra resources for A Clear Mirror: The Visionary Autobiography of a Tibetan Master
Thou art Prana, pure by nature; thou art the consumer of all oblations, as the Ekarshi fire [of the Atharva; thou art the preserver of all existence; we are to thee the offerers of food; thou art our father as the Recorder [or, the Life-giver of the Recorder]. “Make healthy that appearance of thine which is located in the speech, the ear, the eye, and that which is stretched towards the mind; do not fly away. “Whatever exists in the three heavens, all of it is in the power of prana. ” With this I conclude my description of Prana, the second principle of the Universe, and the human body.
It manifests itself first in the vayu centers, then in the taijas, thirdly in the prithivi, and fourthly in the apas centers. Akasa comes after each, and immediately precedes the susumna. As the lunar current passes from the spine towards the right, the breath comes out of the right nostril, and as long as the current of Prana remains in the back part of the body, the tatwa changes from the vayu to the apas. As the current passes into the front part of the right half, the tatwa changes back from the apas to the vayu.
Their tensions stand to each other, however, in such a relation that with the vibrations of the one, the other of itself begins to vibrate. The changes give to the mind, therefore, a similar appearance, and consciousness of the phenomenon is caused. This, however, some time after. My present object is to describe all those changes of prana, natural or induced, that make up the sum total of our worldly experience, and which, during ages of evolution, have called the mind itself out of the state of latency.