kundalini and
candali-yoga
There are three topics for
Candali. They are the preliminaries, the main practice, and the
enhancement. In preliminary part, there are five subtopics: the
outer physical form, the inner form of the nadis, the “wheel of
protection”, training in the path of the nadis, and blessing of the
nadis’ points.
The first practice is Guru Yoga.
Dissolve the guru into oneself. Visualize oneself as the
Ishta-devata in standing position. Purify the discursive thoughts
of Samsara. The purifying antidote is the meditation with complete
qualities. The fruit of purification is the maturation of
appearance, sound and cognition as the essence of the Vajra. This
is the ultimate intent of anuttaraguhyamantra (unsurpassable secret
mantra)[1].
Omniscient Jigme Lingpa[2] says,
"Ho: All appearances and existence are a pure dakini land
Unchanging great bliss is Vajrayogini Ultimate Vajrayogini is
perfect in all aspects May I attain enlightenment by meeting (my?)
own face ". It is like this.
For the outer physical form, one's
body is like Vajrayogini, which is radiant (370). With stable
divine pride, the visualization is like a rainbow, which is
apparent yet lacks inherent existence. Don't think of it as solid.
You should visualize the (outer physical form) as one’s own size,
or the size of a house, or the size of the three worlds. You should
(also) train in visualization down to size of sesame
seed.
For the inner form of the nadi;
the color is light red, which denotes great bliss. It is like
butter lamp of mustard-seed oil because it dispels obscurations. It
is straight like a plantain trunk, which denotes the life force of
all phenomena. It is hollow like a tube, which denotes its’ empty
essence. It is the thickness of a medium sized arrow shaft. This is
the visualization at the time of Candali
practice.
When you are practicing
transference of consciousness[3], it is dark blue to denote
unchanging Dharmakaya. It is thin like the petal of a lotus to
denote the lessening of obscurations. It is clear like a butter
lamp of mustard-seed oil to denote dispelling the darkness of
ignorance. It is straight like plantain trunk to denote closing of
the lower and wrong paths. These are the special qualities of the
nadi.
If the visualization is not clear,
apply the methods. (371). If you cannot hold the vayus, apply the
methods. If the mind is not concentrated, apply
them.
Third, the “wheel of protection”.
Sitting in Vairocana's sevenfold posture is the “main point” of the
body. First exhale slowly, then with medium force, and finally
exhale forcefully. Exhale nine times. Hold the breath by pressing
down the upper vayu and holding (up?) the downward vayu. You should
practice for as long as you can hold it. This is “main point” of
breathing.
Visualize oneself as Vajravarahi.
Exhale three times while thinking of the expulsion of the three
poisons. Then hold the kumbhaka-breath once. When you exhale,
five-colored light issues forth from the sense organs and the pores
of body. The entire world is filled with five-colored light. When
you inhale, it enters from all the orifices of body and fills the
whole body. Repeat this seven times.
The light changes into a
five-colored letter 'Hung'. When exhaling, the whole universe is
filled. When inhaling, the whole body is filled. Repeat this
visualization seven times. Again, the letter Hung changes into
multicolored light and goes out and comes back.[4] Repeat it seven
times. You should maintain the divine pride of the Buddha's body,
voice and mind (372). Finally, all the pores of the body are filled
with great wrathful deities. Visualize yourself as a wrathful
Buddha who is inside a blazing fire. This is the meditation on the
“wheel of protection”.
Fourth, training in the path of
nadis. The “Main point” of body is the deity visualization as
before. There is the central nadi in the body from the top of head
to secret place. It is standing like a pillar. There are the left
the right nadis on either side of it. From the upper membrane of
the brain to the nostril, there are 16 red vowels like A, AA. and
so forth, in the left nadi, and 35 white colored consonants like
ka, kha, ga, gha, nga and so forth in the right nadi.[5] You should
visualize them as piled up on top of one
another.
You should breath in the previous
way. Then hold the kumbhaka and concentrate the mind in the reality
of vowels and consonants when exhaling. The letters come out
equally and continuously. While inhaling, meditate on vowels and
consonants. Otherwise, while inhaling, they enter from the secret
nostril(?) and rotate like a firebrand[6]. Repeat this 21 times.
For the vayu to enter into the central nadi, you need (to train)
the paths of the left and right nadis (373). It is very important
to train it in an unobstructed way. It helps to increase profound
wisdom, it increases the length of the life span, and power
(strength?). This is the profound root visualization for the
accomplishment of innumerable good
qualities.
Fifth, blessing of the nadis’
points. In the state of deity’s form having the three nadis and
four chakras or a single central nadi, you should visualize your
root guru at heart level. He is in the form of Uddiyana Vajradhara,
in union with his consort, on a lotus, sun and moon. On his crown
are the gurus of the six lineages. On the top, you should visualize
the Dharmakaya Samantabhadra in union with his consort. He is
residing in the center of a mass of
wisdom-rainbow-light.
You should pray from the bottom of
your heart. Finally Samantabhadra and Samantabhadri dissolve into
light and absorb into Garab Dorje. He dissolves into light and is
absorbed into Manjushrimitra and so on. Finally, they dissolve into
your root guru. He is also dissolved into light and becomes a
reddish white bindu having the nature of uncontaminated great
bliss. It pervades all parts of the nadis and transforms them into
the Mahamudra of bliss and emptiness.
The extensive practice is doing
kumbhaka seven times with each supplication and dissolution. The
medium length practice is performing kumbhaka breathing five times
with each supplication and dissolution. When you perform kumbhaka
breathing three times, it is the condensed
practice
Second Topics: the main practice
of Candali
It has three subtopics (which
are), the “main point” of body, the “main point” of the vayus, and
“main points” of visualization.
First, you should sit in
seven-fold Vairocana posture or (that of the six-cornered stove).
You need a genuine meditation belt and a large seat of four fingers
height for jumping
For “main point” of the vayus, you
should perform the nine-fold breathing as a preliminary. For main
practice, there are four applications. Among them, the body must be
in the previously mentioned posture. From right nostril, you should
inhale slowly without others feeling it(?), when it reaches and
presses the navel vayu, you should exhale slowly from left nostril.
Similarly, inhale from left and exhale from right. Inhale equally
and exhale equally (through both). Then, inhale and exhale
forcefully.
Then inhale from the right in
previous posture, in accordance with turning(?) lean and exhale
from the left or you can inhale turning to left side (375) and
exhale far to the right. Or you can inhale and exhale equally while
drawing the shoulder backward. On these occasions, the vayus
causing five disturbing emotions, sickness, negativities and
obscurations should be expelled in the form of black air without
any residue. Then, you should think that the elements of channels
become extremely pure.
In the main practice of four
applications, there are inhaling, filling, pressing, and
shooting.[7] First inhale the air inside; holding with unity is
filling. Reducing equally from left and right (nadis) is pressing.
Throwing out (the breath) is shooting.
For visualization, there is the
outer Candali, the inner Candali and the secret Candali.
Visualizating one's body as Vajravarahi is the outer one.
Meditation on the channels and chakras is the inner one, while
meditation on the wisdom of blazing and dripping is the secret
Candali. Those are the short statements. When you want a slight
extension, there is the visualization of the Ashay[8] and blazing
and dripping, burning together.(376)
At first, visualize one's body in
the deity’s form. There is the letter ‘Ham’ at one’s crown, which
is inseparable from method and wisdom. Exhale the stale air. In the
mean time, you should visualize the mandalas of the elements. There
is the blue mandala of sky at sixteen inches from nostrils. The
green mandala of air is at fifteen inches, the red mandala of fire
is at fourteen inches, the white mandala of water is at thirteen
inches and the yellow mandala of earth is at twelve inches. To
represent both method and wisdom, you should visualize these in
front of both nostrils. The elemental mandalas of right side denote
the five mothers such as Locana, who are essences of five
elements.
Rasana channel of one's body is
the method part, so that inhaling this continuum is the union of
method and wisdom. The left side of mandala represents the five
male Buddhas who are the purities of the five aggregates. The left
side of the body is the wisdom part. Inhaling the root continuum is
the union of method and wisdom. You should slowly and gently inhale
from both nostrils and (the vayu) passes through left and right
channels. You should dissolve it into the Ashay inside the central
channel. At the same time a little downward clearing vayu[9] (377)
yellow in color, from a five colored sphere of air, should be
dissolved into the Ashay. Think that the Ashay be comes brighter
than before. You should inhale, fill, press and throw the air. When
you exhale, five colored vayus of the five families go out from the
Ashay. When you inhale, they enter and dissolve. The powers of
Buddhas of ten directions and four times dissolve into the Ashay
during these intervals. The pure essences of environment and living
beings also dissolve into it.
Visualization of the blazing: The
essence of the Ashay in the form of blazing red Vajravarahi fire
goes up inside central channel in an increasing way. Finally, it
reaches Crown and meets Hayagriva, who is the essence of method and
great bliss, in the form of a letter (Ham). That letter dissolves
into light instantaneously and absorbs into the thirty-two petalled
crown chakra. Blazing great bliss pervades all of that chakra. It
falls down into sixteen petalled sambhogacakra of the throat, and
blazing great bliss pervades all of the
chakra.
Then, it falls down into eight
petalled dharmachakra of the heart (378) and blazing great bliss
pervades the whole chakra. Then it falls down into the sixty-four
petalled nirmanacakra of the navel and great bliss pervades it.
Finally it falls to the twenty-eight petalled
bliss-sustaining-chakra of the secret place and great bliss
pervades there.
Again, the Vajravarahi fireball of
primordial-wisdom[10] of the Ashay goes up from secret place to
navel, heart, throat and crown with an increasing amount of
blazing. From the crown to the secret place, you should visualize
this three or seven times.
For the visualization of blazing
and dripping together, one's body with the channels and five
chakras as well as all appearances and existence dissolve into
light. White and red droplets of great bliss dissolve into the
light of the unity of bliss and emptiness. Its essence is the
primordial, natural, and co-emergent wisdom of the luminous Great
Perfection. You should rest in the naked, natural, non-fabricated
state without any hope, fear, acceptance, rejection, refutation or
establishment. This is the ultimate Candali of the abiding nature
(379).
Third, the
Enhancement.
You should train the mind with the
meditations on the rarity of a human life with freedoms and
endowments, the impermanence of life, karma; its causes and
results, and the imperfections of samsaric existence. Pray to your
Guru and the Triple Gems with great faith by remembering their
qualities. You should merge the Guru's wisdom mind with your
intellectual mind. Train the mind in loving kindness and
compassion. Develop the precious mind of enlightenment repeatedly.
We grasp at an “I” for the mere continuation and collection of the
five aggregates without any examination and analysis. When we
analyze and examine it, we cannot find an “I”. Meditate
one-pointedly on this meaning. All the objects of the outer
environment and inner living beings appear true when we do not
examine and analyze them. When analyzed you cannot find even a
particle that is truly existent. They only appear in the mind. The
nature of that mind is not established from the beginning. You
should take rest in this sky-like state. This is the
enhancement.
I have no experience in this. I'm
explaining empty words, which are like the “water” of a mirage. It
is explained in a foreign land. Anna has computerized this
document. I aspire for the attainment of the inner Vajra-body for
every sentient being.
________________________________________________________________
This first rough draft of the
English text was completed 11-06-08 by RC Parker. There are
undoubtedly still many mistakes and the editing is not finished.
The accuracy of the English translation has not been checked. It
has not been proofread and likely has many typos and grammatical
errors beyond the inaccuracies in translation. Comments and
corrections welcome.
http://tribes.tribe.net/candali_yoga/thread/1e3ba5cc-12e6-492c-93a5-e5dc6d4e4453#38cccca4-4337-4d81-bbfc-3073fbea53f7