Vajrahridaya

Yes, through tantric training, but I'm sure through various Taoist Chi movement training's as well to turn Jing into Shen.

When did they start GIH? Out of friendly curiosity.

One should not even establish the experience of Buddhahood, neither conceptually, nor intuitively, being aware as such, you establish yourself in it's own awareness of not being established.

The way you talk about it does lead to that kind of idea for readers who don't know better though. You are not the only one on here reading bro. I was just expanding the meaning, not attacking you, like you do me. I speak about do and e endlessly because there are always new readers who don't even comment, or people who haven't been through that stage of understanding yet, more so than those that have. Really, get over yourself and your most advanced state of heart and mind. I don't talk about it much because most people won't know what one is saying about it even conceptually, it just seems like... oh, "heart mind"... I mean, come on! It's very vague when you take yourself out of yourself knowing of what that means. If you're going to talk about heart mind, get out your semsde texts then and start exploring those modes of expression for the sake of the vast majority of mental patients out there without any patience.

You making transcendency a self existing ultimate is what I used to do as a juvenile of the experience of heart mind. It sure can be pointed to through words, most definitely. I still feel you have just experienced a jhana and are trapped in some formless concept/experience of Rigpa. Following the concepts of the Buddha to the experience that they point to will reveal how much more training you need. Humble down bro. Seriously.

Man you're bitter. I sure know more than you! Happily. :lol: It's just sad that you can't be, "Yeah! That' too!" You're stiff.

It's not the core of our being, it's the core potential of "our" being empty and inter-dependent. A very subtle difference between clinging to experience and seeing through it, thereby deepening it's integration with relativity and fluctuation.

So true.

Felt that... good aspirations man.

Because it helps your mind get it, because it is your awareness that is coming to understand it, it makes it seem more organic and personal as it's the primordial nature of your own mind. That is all, the Buddha never used that phraseology, it's really just a development in order to help people over the years in India originally. But, if it confuses you, then it's not valuable. Also, understand that this term tathagatagarbha (translated into english as Buddhanture) is a sanskrit term. The term primordial mind is an English approximate as well of Rigpa, or sometimes Alayavijnana, which is where many issues in understanding arise from, in translation. The people who these teachings were used to teach originally, did not have as much of a problem I would assume, because they had a different set of language symbols floating around in their minds, a different cultural conditioning that was closer to the Shakyamuni than ours. This is why translating the Dharma into English is a subtle and nuanced task. The same realization will have to manifest through the symbology of English. Just as Tibetan Buddhism became a dictionary term, so will American Buddhism eventually, as more and more Americans realize the Tathagatagarbha, or Rigpa, there will be clarifications through English terminology that once appeared in Pali, Sanskrit and Tibetan, just as I'm sure the original translators of the Sanskrit scriptures into Chinese for Ch'an and then for Zen in Japan had to do over many years.

Because you have to be aware of it, if you want liberation from the different passing states even while they are happening. If you don't want liberation and you want the up's and down's the birth's and death's without memory of the conditions which arose in order to bring you to this life. If you don't have memory of your own history, or awareness of emptiness, there is still psychological suffering and you never know your own true nature. Also, Buddhanature is not a Self, and it doesn't do anything. Buddhanature is synonymous with emptiness. Dependent origination does all the DO'ing. The 12 links of individual existence intermingling with all others, interlinked with the radiance's of the elements on levels beyond the 5 senses.

A little more to say, When Buddhists say primordial mind, they are talking about emptiness, the fact that mind has always been empty of self existence and dependently originated in and through each moment. When you realize that, you are merely being aware of the fact that your mind has always been empty of self existence, it's not a Self in itself. Buddhists never call primordial mind a self of all, because it's really still talking about dependent origination and the fact that it has always been empty, it's not talking about a self existence. It's not that the experience is different from other traditions, it's just that through understanding dependent origination, you have insight into the experience and it doesn't lock you in. When you make the experience a Self, it locks you in, even if you remain immersed in this experience, and integrate all your other experiences with it, as if it were the Self of all, which is blissful awareness. It does not liberate one from the seed of ignorance, which in fact is clinging to self existence of any kind according to Buddhism, either relative or ultimate. No clinging, so primordial mind is never considered a Self in Buddhism as that's not the insight that liberates.

They are the same, as when self is imputed on the mind stream, that's your relative self, but upon analysis, it does not exist on it's own and in fact is empty of inherent existence and only has relative existence. But, I disagree with the term Self as applied to a static underlying basis, or a Self existing source of all beings. I use the word self all the time, but when you ultimate it, make it real on it's own, as in self existing, that's when one is not in alignment with insight into nature, at least not complete insight.

Why GIH, when did you start? The moment you came out of the womb, when you were in the womb, or did your mind stream start at the beginning of the big bang?

I bet Xabir could talk more to the heart if he was talking to people within his own region of life experience? He's not from an English speaking country.

Indeed, all states are empty, and none of them are an ultimate Self. Infinite regress. Total freedom!

By the way, the other sharings here were also great, for preparation in life and death.

That's a different practice. But, the same basic principle. Yes, it is possible to do so. The experience can raise compassion amazingly, or you can just get all ego tripped about the power. But, the person you transfer your consciousness into has to either be newly dead, or in a very receptive state, like in a meditative trance for instance.

In meditation I got as far as breathing through the top of my head, no blood coming out though, but just actually feeling a hole open up in the top of my head and wind coming through, or air coming through a very small hole, my breath was still and I was being nourished by this breath. It was probably on another level or dimension as I don't think I actually have a hole in my head. I later read about Phowa practice, also during that time in meditation I'd go through this color tunnel and end up in Tushita heaven, filled with blissful pleasure, it was like I was there in another body, not aware of my body on Earth anymore, very lucid, very real. There's more to say, but... basically, this practice works, and these realms are quite real. I only read about it later, but for me, it's unquestionably true. When I came out of meditation I was kind of freaked out, feeling the top of my head for a hole, but I could feel it, a space there, anyway, my meditations got more... "high" you could say after that. I definitely believe in the ability to transfer consciousness at death, even though, there is the Dzogchen perspective at the bottom which one should always be aware of even during such practices concerning the relativity of one's personal mind stream. So... From Wiki: Phowa (Wylie: 'pho ba; also spelled Powa or Poa phonetically; Sanskrit: saṃkrānti) is a Vajrayāna Buddhist meditation practice. It may be described as "the practice of conscious dying", "transference of consciousness at the time of death", "mindstream transference", or “enlightenment without meditation” (Tib. ma-sgom sangs-rgyas). Contents 1 Application of Phowa 2 Mark of Phowa practice 3 Lineages 4 In Dzogchen 1. Application of Phowa The method can be applied at the moment of death to transfer one's consciousness through the top of the head directly into a Buddha-field of one’s choice. By so doing, one bypasses some of the typical experiences that are said to occur after death. Example destinations are Sukhāvatī, Abhirati, Ghanavyūha, Aṭakāvatī, Mount Potala, the Copper-Colored Mountain (Tib. Zangs-mdog dpal-ri), and Tuṣita;[2] the most popular is Sukhavati.[citation needed] Phowa is also performed by specialists (Tib. ’pho-’debs bla-ma) on the behalf of the deceased, as a post-mortem ritual. 2. Mark of Phowa practice The mark of a successful Phowa practice is a small drop of blood directly from the center of the vertex. To demonstrate a successful practice traditionally a Kusha-grass was pushed into the small opening created in the fontanel. 3. Lineages The main lineage of phowa is one of the Six yogas of Naropa, although other transmissions also exist. The chöd subsumes within its auspices aspects of phowa sadhana. Phowa is also the discipline that has developed the Tulku lineages within the Bonpo, Ngagpa, Mantrayana, and Vajrayana lineages. The Kagyu phowa lineage is from the Six yogas of Naropa. Nāropa received it from the Indian mahāsiddha Tilopa and later passed it to his Tibetan disciple Marpa. Nāropa’s teachings describe a second method of ’pho-ba that entails the transference of one’s consciousness to another body (Tib. ’pho-ba grong-’jug). Milarepa’s query regarding these teachings forced Marpa to search for explanatory treatises on the subject among his Indian manuscripts, and, having found none, to return to India to obtain more scriptures. The Drikung Kagyu school of Tibetan Buddhism is known for their phowa teachings. A major pilgrimage and cultural celebration is known in the Tibetan world as the Great Drikung Phowa (Tib. ’Bri-gung ’pho-ba chen-mo). This festival was traditionally held once in every twelve-year calendrical cycle, and its last observance took place in August 1992 in gTer-sgrom, Central Tibet, after a hiatus of 36 years due to a ban enforced by the Chinese authorities. His Eminence Choeje Ayang Rinpoche from Eastern Tibet belongs to the Drikung school and is an authority on Buddhist afterlife rituals; he gives teachings and initiations to the practice of phowa annually in Bodh Gaya, India. Some lineages of phowa include a rite of incision, or opening of the sahasrara at the cranial zenith, to assist with transferral. Lama Ole Nydahl is a teacher of this practice in the Western world. About ten times a year Lama Ole Nydahl transmits the practice worldwide. He learned Phowa from the Drikung Kagyu, his Eminence Choeje Ayang Rinpoche, and teaches a Phowa type which derives from the Longchen-Nyingthig-Tradition of the Nyingma tradition. 4. In Dzogchen Shugchang, et al., in an exegesis of the Zhitro, discuss phowa in Dzogchen: Phowa has many different meanings; in Tibetan it means "transferring consciousness." The highest form is known as the phowa of the dharmakaya which is meditation on the great perfection. When you do Dzogchen meditation, there's no need to transfer anything, because there's nothing to transfer, no place to transfer it, nor anyone to do it. That's the highest, and greatest phowa practice.

Whatever, it's easy to judge someone else's process from outside of it. Michael is definitely not a Siddha Master or anything. Also, he's right about the sexual tantric practices, but he should have disrobed as it's making too much controversy which is not good for the looks. But, I don't think he's an evil person, he most likely means well, but he's also a human that wants to enjoy having a physical body while doing inner spiritual work. I don't think he deserves to be a Guru though, in my opinion, he has no real lineage. That's just my opinion and it seems to be the Dalai Lama's and Robert Thurmans opinion as well.

"My Wisdom"? So, people can't think for themselves? People need your wisdom to protect them from those bad religion devils? They can't realize wisdom through any other way or avenue other than through "your" wisdom as the light to guide them through the cave of darkness that is the world of religion? Anyway... it's a concern of mine because many times awakened lineage comes in the guise of organized religion. There has to be organization in order to make sure teachings and methods on teachings are transmitted. As enlightenment is not just about, "the experience" but it's also about understanding the experience and having a grounded, spacial interpretation of experiencing as well. I am not your enemy. I see the good in what you say most times. But, at other times, you seem too dichotomous in certain areas of your view. This is one of them.

I'm not talking about organized Religion. I'm into mystics, those that dive into the mystery and actually attain Buddhahood. There are plenty of awakened lineages out there too, enough to where you don't have to think that "'I' alone know the truth, and you should listen to ME." I don't need to argue the content of your posts, there is no point, you always think you are right, plus I agree with you most of the time. But, there is something lack humility about you that I see directly. Not that I know anything. Yes it's an observation I share concerning your posts more as a warning to other people. There are plenty here with more pride and big headiness, but you are powerful with it due to what you do know. But, also with what you don't know.

I forgot to mention this conscious dying practice of Vajrayana. Phowa Chod is more of a practice to do pre-death. But, mastering Phowa has signs... it's all described in the article linked above.

Nothing at all, but I think at the same time you are very caught up in this, "thinking for myself"... I don't think you've seen how empty you are directly enough. Just my opinion. I think you'd be humbler about the whole idea if you have. There is a tradition in India that say's you shouldn't follow a Guru without at least 7 years of observation, though I forget if it's 9 years or 7 years. But, you get my point. Of course you learn through those years as well about your own self and your personal opinion making machine. Anyway, just an observation.