One without two,
I am always the same.
I sit in my heart.
— The Ashtavakra Gita (via lazyyogi)

(Source: lazyyogi)

myyogateacher:

Vajra Yogini


Vajrayogini, originally uploaded by ze1.

The Sanskrit word vajra means adamantine, that is, “diamond-like.”   Therefore, besides being able to dent any object and overwhelm with its incomparable brilliance, the vajra represents great durability — a hardness plus an immutability that is practically eternal.   Ultimately, it stands for:
The mystery of the mind, 
 the omniscience, 
 the pure awareness of all the Buddhas,
 Indicated by a symbol of eternal strength and constancy,
 The vajra heart of knowledge and emptiness is like the sky —
 How wonderful to see the intrinsic face of reality!
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myyogateacher:

Vajra Yogini

Vajrayogini, originally uploaded by ze1.
The Sanskrit word vajra means adamantine, that is, “diamond-like.” Therefore, besides being able to dent any object and overwhelm with its incomparable brilliance, the vajra represents great durability — a hardness plus an immutability that is practically eternal. Ultimately, it stands for: The mystery of the mind, the omniscience, the pure awareness of all the Buddhas, Indicated by a symbol of eternal strength and constancy, The vajra heart of knowledge and emptiness is like the sky — How wonderful to see the intrinsic face of reality!

I would like my life to be a statement of love and compassion — and where it isn’t, that’s where my work lies.

The Order of the Four Yogas
by Zhang Tsalpa Drowe Gönpo

Translated by Khenpo Konchok Tamphel


One Point

The meditation that brings
The realization of one’s mind
Is discovered by the order of the four yogas.

At the dawn of the yoga of one-point,
One realizes the nature of one’s mind.

Akin to the center of space spotless
It is clear, empty, and incessant
And has no edge and center.
This that abides pristine and vivid,
Is the meditation of the first yoga.

If there are thoughts proliferating from it,
One is in post meditation though meditating on the seat.

If it remains clear, empty, pristine and vivid,
One sustains in the dimension of meditation
Even though talking, walking, or sitting.

No Elaboration

At the dawn of the yoga of no elaboration,
One realizes the intrinsic entity of one’s mind.
It is the awareness perpetual with no elaboration.

Free from arising, ceasing, accepting and rejecting,
One’s mind established as the Truth Body,
Is the meditation of the second yoga.

Once one abides in this meditation,
Even though walking and talking,
One is in the dimension of meditation.

If distracted by the signs of elaborations,
Even though meditating on the seat,
It is but the post-meditation.

One Taste

At the dawn of the yoga of one taste,
One realizes the characteristic of one’s mind.

One realizes that it is from one’s mind
—the Truth Body with no elaboration—
The multitude of samsara and nirvana manifest.
Conceptual and non-conceptual,
Apparent and not apparent,
Abiding and not abiding,
Emptiness and not emptiness,
Clear and not clear—
As such diversities have the same taste,
In the state of clear light Truth Body,
One beholds the vision of the Great Truth Body;
Never one beholds a thought that is not clear light.

The event of mind capturing,
The realization of one taste as mentioned,
Is the meditation of the third yoga.

If it is captured by the innate mind,
Even though jumping, running, and talking,
One is in the dimension of meditation.

If it is in the absence of the innate mind,
Even though meditating on the seat,
It is but the post meditation.


No Meditation

At the dawn of the yoga of no meditation,
The nature of awareness becomes free of references.

The yogi has nothing to meditate on.
The mediator has vanished out of sight.

The Buddha endowed with the Three Bodies
And the Five Primordial Awareness
Is said to be present within oneself in his totality.
None but this, one determines,
Is the siddhi of Mahamudra.

For the attainment established primordially,
There is no pride of thinking—I have found it,
There is no presence and absence of mindfulness.
There is no presence and absence of ideations.
There is no question of being and not being of one-flavour.
In the very state of non-dual awareness,
There is no order of meditation and post-meditation.

In the infinite stream of awareness and emptiness,
Neither there is death nor birth.

The Three Bodies’ qualities
Are entirely present within the mind.
Benefits to others manifest
Upon the confinement of body collapsing.

Thus in the yoga of no meditation,
There is no order of meditation and post-meditation.

No matter how great one’s realization is,
As long as there is something to practice,
There is the duality of meditation and post-meditation.
Presence and absence of mindfulness and,
The duality of distraction and non-distraction.

When nothing appears to be habituate in,
It is labeled as “no meditation.”

The Lankaavatara says:
“The Bhagavan spoke thus upon Manjushri inquiring about the great yoga. Oh! The Great Intelligent One! The bodhisattvas, mahasattvas who are endowed with the four dharmas become yogis of the great yoga. What may be the four dharmas, if you wonder—they are: Meditating on the appearances of one’s own mind; abandoning thoroughly the views of arising, abiding, and ceasing; perceiving thoroughly the outer entities as non-entities; and having devotion to comprehend the primordial awareness of the noble ones themselves.”