A yogi is a person who has spent a long time in a hermitage doing secret exercises to improve their physical, mental abilities and achieve through such a secret technique extraordinary control over their mind and body.

Real yogis take an oath to keep their technology in the strictest confidence, and the secrecy of this art is carefully guarded. Recently, some yogis have agreed to reveal their techniques as they seek to preserve their vanishing culture. Although there are many books on yoga today, the information they carry often does not correspond to the true state of affairs.

How did yogis appear?

Especially mysterious yogis are those who lived in the mountains of Tibet. This place is shrouded in a veil of secrets and legends. Fog, snow and inaccessibility made Tibet closed to Europeans. Incredible people with superpowers lived on a vast plateau surrounded by the Himalayan mountains. Remote Tibet remained a mystery to the people of the West for a thousand years, they could only add up legends about it.

Only at the end of the 19th century did the first scientific expedition visit the great Tibet. She brought the world the most unique photos, which gave impetus to the development of new fantastic stories. Representatives of the civilized West wanted to believe in the existence of a serene and peaceful country, which is full of compassion and free from wars, hardships and violence.

The philosophy of the people of Tibet was close to what they thought of it in Europe, however everyday life Tibetan residents was full of hardships and hardships. The first settlers of Tibet were nomads who for a long time adapted to difficult conditions life in the mountains. The merciless sun literally dried up the eyes of these people, and a sudden hail could completely destroy the most valuable crop and cripple livestock.

The early history of Tibet tells of bloody battles between indigenous tribes and invaders. The inhabitants of this country subtly felt the inconstancy and fragility of life. It is understandable why, in the turmoil of continuous volatility, the Tibetan people turned their gaze inward - they wanted to find peace of mind and constancy.

The king dreamed of uniting the disparate Tibetan tribes and uniting them in one faith and invited saints from India to show Buddhism to the people. The indigenous faith of the Tibetan inhabitants was united with the ideas of Buddhism. Such a Himalayan hybrid of religions is unique - it retained all the symbolism of traditional beliefs, but absorbed the most important foundations of Buddhism.

The Tibetans have adopted a view of life as a continuous stream of rebirths. Human birth makes it possible to independently determine the fate of the next incarnation. Depending on one's righteousness, in the next life a person could be born as one of the lower animals, a human, or achieve a state of complete serenity - nirvana.

Non-harming and full compassion for strangers and friends became the moral foundations of the new religion. The accumulation of good deeds was part of a daily ritual. To subdue the Ego, the Tibetans made long journeys to holy places.

The reading of prayers was accompanied by the rotation of special prayer wheels, which were supposed to send love and mercy to all living beings. Now all life revolved around the new faith.

Monasteries began to be actively built, which served as a home for tens of thousands of people. These temples kept the oldest texts and continued to print literature for the entire Buddhist community.

Astronomy, painting, theater, music and many other disciplines were taught in the monasteries. At its peak, Tibetan monasteries numbered over 600 buildings! Almost every inhabitant of Tibet became a monk. Education began at a very young age, and it took more than 20 years to earn a doctoral degree. The adult teacher was called "Lama".

It was in this environment that the most prominent representatives of the Tibetan civilization - "yogis" - appeared. If Indian yogis improved their body, then Tibetan yogis were engaged in the development of the mind. Indian yoga conducted their classes in front of the crowd, and the Tibetan preferred unity. Tibetan yogis are monks who have decided on their own experience to explore all the possibilities of Buddhism and achieve enlightenment (experiencing the bliss of nirvana). Such monks were locked in caves for years and through intense mental and exercise gradually cleared their minds. All Tibetans had great respect for yogis, they inspired people with confidence that it was possible to find a way to overcome all earthly suffering. The Tibetans began to look for the earthly incarnation of the Buddha. One such incarnation was the spiritual teacher of the Dalai Lama.

Expulsion of Tibetan Yogis

Tibetans have never been interested in the other world, but they had to start worrying about themselves when the wave of communist ideology swept over China. Mao Tse Tung claimed his right to the strategically important lands of Tibet and its rich natural resources. In 1946, he announced that Tibet would be returned to China and millions of Chinese would be able to resettle on the high plateau.

Then, under the guise of liberating Tibet from an archaic way of life, Chinese soldiers began to occupy ancient monasteries and villages. The fight against religion and the brutal occupation turned into bloody violence against the inhabitants of Tibet. More recently, Hitler exterminated the Jews, and after 2 years a new war swallowed up Asia.

The destruction of ancient shrines was enormous. This horror cannot be described - Tibetans were tortured, imprisoned and killed in the most cruel and sophisticated ways. Over 1,000,000 Tibetans were killed! This is 1/5 of the population. It is terrible to imagine, but all 6000 monasteries were destroyed. Entire libraries were on fire and icons were desecrated. The Tibetans pinned all their hopes on their leader, the Dalai Lama, who, disguised as a simple soldier, made a dangerous crossing of the Himalayas. Following him, other Tibetan refugees went to India, among whom were these revered yogis. On the way to India, the vast majority of refugees died, because they had to go without food, and injuries and injuries were a constant companion of the fleeing Tibetans. The passage of one group of refugees took more than 2 years, as they were continuously attacked by the Chinese.

Yogis recall that after the departure of the Dalai Lama, ruthless purges began. Those who had fame or money were mercilessly beaten, tortured, and their ears were cut off. Many famous yogis have spent their entire lives in prison. Instead of sleeping, they made a huge effort on themselves and continued their meditation. The jailers strictly ensured that no one read prayers, but yogis were good at pretending.

Decades later, Tibetan refugees founded monasteries and schools throughout India. Today the Dalai Lama has achieved worldwide recognition! In 1989 he received the Nobel Prize. China has not yet returned to the Tibetans what it took from them, despite all the attempts of the Dalai Lama to revive their culture, today's knowledge is not what it used to be. Yoga traditions are on the verge of death. And today, once closed people go out into the world to preserve their unique heritage.

Statue of Tsongkhapa
Potala Palace. Tibet.

Tibetan yoga- one of the areas of yoga, formed in the bosom of the Buddhist tradition. Buddhism entered Tibet from India in the middle of the 7th century (at least, according to most researchers of Tibetan Buddhism) and very soon spread throughout Tibet in the form of the Mahayana, one of its main currents.

Buddhism took shape in Tibet in the form of a number of schools and trends. The most famous of them are: Nyingma, Karju, Gelug, Vajrayana. They have their own special lines of succession, their approaches to the teachings of the Tantras (Holy Hindu and Buddhist books, which are among the canonical texts. In this case, we are talking about the Buddhist tantras), their esoteric treatises and differ in that in the methodology of spiritual advancement they single out one or another aspect of the teachings of Gautama Buddha. At the same time, despite the differences, they all, in essence, use similar esoteric practices. The latter will be the main object of our attention. But first, a few necessary digressions.

Tibetan Buddhism is sometimes referred to as Buddhist Tantrism. In fact, this term cannot be applied to Tibetan Buddhism in general, as The religious world of Tibet is very heterogeneous.

Conventionally, representatives of all areas of Tibetan Buddhism can be divided into two large groups. The first group includes monks and lay people who, in their spiritual development, emphasize the observance of the moral requirements of Buddhism and the practice of religious rituals. The second group includes those who also use tantric methods for their spiritual advancement. In other words, in Tibet there is, on the one hand, ritual Buddhism, on the other hand, Tantric Buddhism.

The term "tantrism" is interpreted ambiguously. The main meaning of the word "tantra" in Sanskrit is "activity", "action". Therefore, those who follow the path of action, the path of their own continuous efforts, the path of the practice of raja and buddhi yoga, are considered followers of tantra. However, there are other opinions on this matter. Tantrics are sometimes also called:

a) all those who recognize the Tantras,
b) representatives of some Hindu and Buddhist schools using sexual forms of interaction in their spiritual practice,
c) some Buddhists call Tantrism only Vajrayana - one of the directions of Tibetan Buddhism.

Before proceeding to a detailed examination of the esoteric methods of Buddhist Tantrism, let us briefly dwell on some of the most basic Buddhist concepts.

Some scholars of Buddhism have formed the idea that Buddhism is atheistic, that it denies God. This is probably due to the fact that Buddhists consider God not as some kind of Venerable Person waiting for worship, but as Total Consciousness, poured into everything and perceived as Clear Light. (Although, indeed, in Buddhism there are some few schools that, distorting its foundations, deny the existence of God).

The best spiritual schools of Buddhism, including Tibetan Tantrism, are focused on achieving direct comprehension of God. The main goal of their followers is to merge their individual consciousness with the Divine Consciousness. This goal is realized through a long, hard work on self-improvement, through the acquisition of "three qualities of Buddha nature": Perfect Compassion, which is an analogue of Christian, Sufi, Hindu Love, Perfect Wisdom, Perfect Power. The main emphasis in acquiring these aspects of the Perfection of the Buddha is on the adept's own efforts, since Buddhism believes that every person has everything necessary to become a Buddha.

One of the usual terms in Buddhist practice is the term "Nirvana". It serves to designate the higher states of consciousness achieved by expanding the individual consciousness in one of the two higher spatial dimensions. (Speaking in the language of the Bhagavad Gita - on the plane of Brahman and Ishvara.)

The term "Nirvana" denotes a whole class of states, stages of ascent - from the first achievement of this state to complete affirmation in its highest manifestations. This happens due to mastering the static and dynamic aspects of Nirvana in Brahman, Nirvana in Ishvara. But there is also a very long distance between the attainment of such states and their complete mastery.

In Buddhist practice, there is another term "Liberation". It means the dissolution of all attachments to everything earthly, including one's own body and one's "I". Thanks to this, the adept comes out of involvement in the circle of births and deaths, from the wheel of samsara (manifested being, the world of forms), as the Buddhists say.

Spiritual work in the best spiritual schools of the East and West is carried out simultaneously in three interrelated areas: ethical, intellectual, psychoenergetic. The same, in general, is observed in Tibetan Tantrism.

Let us say a few words about the system of teaching in the schools of Buddhist Tantrism. As a rule, there is no rigid scheme in it. The spiritual mentor, focusing on the individual characteristics of the student, builds the entire training program in accordance with this. At the same time, one cannot fail to say that at certain similar stages of the spiritual advancement of students, the mentor uses a certain set of standard methods and techniques.

The pedagogical system of Tibetan lamas, as a rule, does not include lengthy instructions and teachings. Most often, they use a visual method that provides students with the opportunity to draw knowledge from their own observations and personal experience. (In this, Tibetan lamas are very much like Sufi sheikhs.) Among other things, this form of education enables the student to quickly develop the ability to think for himself. The learning process, very conditionally, can be divided into three stages: preliminary, main, final. Let's take a closer look at each.

Preliminary the stage is predominantly associated with intensive work of the ethical and intellectual plan. The neophyte devotes all his time to the active transformation of his psycho-emotional sphere, ethical improvement, and the study of various canonical texts recommended to him by his mentor. But besides this, a novice adept, if he is capable of further advancement, undergoes a course of preliminary psychoenergetic training, preparing him for the main spiritual practice.

At this stage, special attention is paid to the ethical direction of spiritual development. Already at the very initial stages of his spiritual path, often immediately after initiation, the neophyte takes the Bodhisattva vow. It consists in dedicating one's life to spiritual service and requires the development of immense compassion for all beings. The Bodhisattva vow presupposes the acquisition of such virtues as: passionate striving for the Goal, patience, active service to people, constant meditation, liberation from false attachments and desires, observance of all Buddhist moral requirements, i.e. ahimsa, refraining from lying, stealing, etc.

In an effort to get rid of ethical imperfections as quickly as possible, the adept begins to work tirelessly to eradicate his vices and transform his psycho-emotional sphere. He strives to eliminate all egoistic manifestations, free himself from non-spiritual undertakings and attachments, and also constantly develops positive qualities and properties in himself.

The process of ethical improvement is greatly accelerated through the use of certain psychoenergetic methods. One of them, which plays a huge role, especially in the first years of spiritual practice, is work with yidam.

The practice of working with yidam in Tibetan Tantrism includes two important steps:

1) Creation of a clear image of one or another mythological creature that has a certain set of positive qualities that the adept lacks (the yidam is chosen by the mentor in accordance with the individual characteristics of the student).
2) Complete identification with this image.

Identification with yidam is carried out at all levels at once. The practitioner, fully getting used to one or another image, begins to perceive, feel the world around him, act in it as a yidam would do. (Working with yidam is also used in other spiritual traditions, for example, in Christianity. Thus, in Catholicism, the image of Jesus Christ is used for identification. Orthodox hesychasts identified themselves with the image of their spiritual mentor.)

This practice allows you to very quickly get rid of all the reactions, stereotypes of thinking conditioned by the previous life, get rid of your "I" and develop a new, "magical" attitude to life.

Novice adepts, on the recommendation of their spiritual mentor, can also use another method - the Chhod rite. The rite is performed in solitude, in a secluded, terrifying place. The adept identifies his passions, vices, false desires with his own body and then, visualizing various supernatural beings, gives them the body to be torn to pieces. If the ascetic has a well-developed ability to produce figurative representations, he really sees his flesh, tormented and torn apart by a host of terrible creatures... The purpose of this rite is to renounce one's "I".

Some work is done in cemeteries, where the bodies of the dead are offered to be eaten by animals. Thoughts about death and the frailty of the body that come involuntarily in such places make the adept take a different look at the time he has left on Earth, and contribute to the elimination of false attachments and desires. In addition, this form of spiritual work can contribute to the emergence of a state of non-discrimination between repulsive and attractive objects. (Similar work is carried out by Indian yogis and Muslim Sufis. Reflections on death are an integral part of the spiritual work of other schools and directions of yoga).

In addition to these original practices, the adept performs a lot of exercises that help put the body and its bioenergetic structures in order (for example, techniques similar to hatha yoga are used), establish a "mental pause", develop the ability to perfect concentration, visualization. At this stage, some rituals, prayers, mantras are widely used, various psychophysical exercises, breathing practices, yantras (symbolic diagrams), etc. are used,

Let's dwell on the art of visualization in more detail, because. it is one of the most characteristic Tibetan tantric practices.

Silver buddha statue
Potala Palace. Tibet.

Visualization is the art of creating images. This practice begins with the visualization of one or another mythological creature, individual parts of his body, details of clothing. As the skill grows, the adept easily and quickly begins to reproduce in front of the "inner eye" the whole appearance of this creature. This is followed by work with even more complex figurative representations. In some cases, adepts tend to visualize very dense, material images that other people see as real objects.

The visualization of such dense forms is associated with the development of enormous personal power, often quite brute. Needless to say, this is a very dangerous path full of temptations. Not everyone can withstand his temptations and sometimes stop there, refocusing on magic, a demonstration of miracles. The correct way on the path of perfection in the art of visualization is a constant tendency towards the refinement of consciousness.

After an intensive course of preliminary training, the adept proceeds to the main spiritual practice. The purpose of the main stage is to overcome duality (in Sanskrit - "dvaita") and gain a living experience of working in a multidimensional space. It involves further honing the "facets" of the art of visualization and includes performing complex psychophysical exercises, working with chakras, energy channels and other energy structures of the body.

If we draw parallels, then, in general, this corresponds to the work that is done on the steps of dharana and dhyana of Patanjali's eight-fold path of yoga.

For many adepts, this stage is very long. It can take 20, 30 years, a lifetime to master it. At the final stages of the main stage, if the adept reaches them, individual consciousness becomes a reality for him and new opportunities for working with consciousness (in Sanskrit - buddhi) open up before him.

main stage also involves further improvement of the psycho-emotional sphere, its refinement. This happens, in particular, through the use of the art of visualization, for example, those deities of the Tibetan pantheon who can serve as a standard of subtlety. Creating a vivid image of a particular deity, the practitioner, through emotional attunement with him, begins to perceive a completely different spectrum of emotional and energy states.

This practice, in addition to refinement, makes it possible to comprehend the multidimensionality of space. Visualization is also used for purification and development of chakras, energy channels, bringing all energy structures of the body to perfection. To do this, for example, the figure of a particular deity can be visualized in the desired chakra. Work with mantric images, images of tattvas (elements), various colors, objects, processes, etc. is also widely used.

The technique of working with figurative representations is also highly effective for the regulation of physical performance. This is most clearly demonstrated by the meditative running technique - lung gom. It is also based on the use of certain breathing exercises and mantra. Lung-gom-pa (the so-called adept who owns this technique) begins, against the background of certain figurative representations, to continuously repeat the mantra to himself. In accordance with it, he regulates the rhythm of breathing and measures the beat of movements. These techniques allow lung-gom-pa to run long distances at high speed, without resting at all, easily overcoming all obstacles encountered on the way. Europeans traveling in Tibet (in particular, the Roerichs and Alexandra David-Nel) had to see lung-gom-pa several times. Descriptions of these meetings can be found in their books.

Meditative running against the background of continuous meditative work is also used by other schools of raja and buddhi yoga. Descriptions of it can be found in particular in Carlos Castaneda.

At the main stage of spiritual practice, some techniques are also used, referred to in Buddhist Tantrism as "Ways of Form". Of these, the best known are those presented in the Six Doctrines of Naropa, one of the most famous teachers of the Vajrayana. We list them in ascending order, as given by Naropa:

Tummo (technique of "psychic warmth" or "inner fire"),
Giyu-lus (practice of working with the "illusory body"),
Mi-lam (dream technique),
Od-sal (clear light technique),
Bardo (technique of working in an intermediate state between death and a new birth),
Pho-wa (the practice of transferring consciousness).

Consider those of them that are relevant for the final steps of the main stage.

The "Way of Form" techniques used at the main stage are mainly intended for those practitioners whose consciousness is still "attached" to the material plane. Therefore, the launching pad for starting work is precisely the "world of forms". Techniques are supported in visualization, are associated with the use of powerful psycho-energetic techniques, certain breathing practices. All this helps the practitioner to refine the consciousness, gain the necessary amount of strength, energy for a meditative breakthrough and expansion of consciousness in one or another spatial dimension. If the mind of the adept who resorts to these techniques of the "Path of Form" is sufficiently refined, then he can very quickly approach Liberation through their application.

Tummo (the technique of "psychic warmth" or "inner fire") very quickly allows the adept who practices it (they are called turnips in Tibet, literally, "wearing cotton clothes") to gain personal strength, sometimes quite rude.

Tummo is associated with the use of visualization, specific breathing exercises, psychoenergetic techniques, mantras. Using his skill, the turnip visualizes the image of a raging flame in his body and gradually fills up completely with it. Following this, he strives for the maximum expansion of the image of his body filled with flame - to the whole universe ...

The practice of tummo is accompanied by one very interesting effect - the generation of physical heat. "For the many rap hermits who meditate year after year in ice caves without warm clothes, this side effect is quite convenient. So, a turnip that has reached a certain level of development can sit naked all long winter nights in the snow without any health consequences.

Alexandra David-Nel, in one of her books about Tibet, tells how she herself, at the request of her teacher, plunged into an ice stream in deep autumn at an altitude of about four thousand meters above sea level. Then, without changing clothes and body position, she spent the whole night in meditation. What was her own surprise when, after this procedure, she did not even catch a cold.

David-Nel also mentions the peculiar skill tests sometimes given by mentors to their students. One of these tests is the number of wet sheets dried overnight by a naked body, the other is the measurement of the area of ​​snow that has melted under a sitting student.

Practice guiyu lus associated with the comprehension of the "illusory" nature of all objects in the universe and own body, i.e. meditative study of the fact that all material forms are only "visible manifestations" of the Divine Consciousness.

Work on the methods of giyu-lus can begin, for example, with the adept contemplating his own image in the mirror. Focusing on his mirror image, he should think about it as something illusory, like a mirage, a cloud, a dream. Then the adept tunes in to the image of the tantric deity Vajra-sattva reflected in the mirror. He does this until the image seems to "materialize" in front of the mirror. What follows is a meditative study of this fact.

Thanks to this practice, the adept receives experimental evidence that there is another reality outside the material world, that all material objects are just "appearance", representing only "emanations" of the Divine Consciousness. Through this direct experience, the adept acquires a state called in the Tibetan tradition "non-duality", i.e. such that everything is "realized in its fullness as Unity". Let us clarify that this requires learning to look at everything from the depths of the multidimensional world, as if through the eyes of the Creator. This, however, is not at all easy. These achievements are possible only for those who have already gone through a sufficient path of refinement of consciousness through other techniques and really comprehended the multidimensionality of the universe.

Closely related to guiyu lus practice mi-lam . It also confirms the adept in the "illusory nature" of material existence, giving him the opportunity to stay in the depths of the multidimensional universe and in the state of dreams.

The final stage spiritual development in the schools of Tibetan Tantrism, as well as the main one, is very long for those adepts who approach it. It is associated with the achievement of Nirvana and following its ever-deepening steps, with the creation of the vajratela (diamond body). Thanks to it, one can permanently gain a foothold in the highest spatial dimension due to the "crystallization" of consciousness in it. This means the final Liberation. To achieve this goal, some techniques of the "Path of Forms" are used, which have not yet been considered by us, as well as techniques of the "Formless Path", which will be discussed later.

Practicing to Achieve Clear Light ( od-sal ) are numerous. Available special exercises designed to be performed during the day, evening and night. Here is one of them, for the daytime, described in the Tibetan text "The Path to the Clear Light". Its sequence is as follows: first, the adept reaches the state of "mental pause", then enters into deep meditation. In a meditative state, he opens the Clear Light-Child in himself and merges it with the Fundamental Clear Light, in other words, the Clear Light-Mother.

These simple words hold deep meaning. They testify to the comprehension of God through a long, huge work, which begins after the knowledge of the Atman, the first entry into Nirvana and is associated with the achievement of its highest levels.

It is believed that some exercises of the od-sal technique can be performed in a state of bardo - an intermediate state between death and a new birth. But one cannot fail to say that only those who, while still living on Earth, through constant yogic practice, have achieved the "crystallization" of consciousness in the highest spatial dimension, can remain in merger with the Clear Light after the death of the body.

Technique pho-wa , "movement of consciousness", gives the adept the opportunity to freely move his consciousness within one or different spatial dimensions. This is one of the most jealously guarded secret practices in Tibet. Although it should be said that the secrets of all the other techniques of the "Way of Form" we have mentioned are transmitted only orally from teacher to student with great discretion and caution.

Unlike the practices of the "Path of Form", the techniques of the "Formless Path" are not associated with the use of psychophysical exercises, breathing techniques, visualization. Therefore, they turn out to be acceptable only for those adepts whose consciousness is already sufficiently developed due to developments in previous incarnations or in this life.

Among the practices of the "Formless Path" two are best known: Mahamudra (or "Blissful Experience of Nonduality") and "Great Liberation". Their methodologies are similar. The only difference is that they come from different traditions.

primary goal Mahamudra - the merging of the individual consciousness of the adept with the Divine Consciousness - is realized as follows. First, the adept reaches a state of "mental pause". Then he meditatively comprehends the position of his individual consciousness in relation to the material plane as a whole. Revealing the identity of the nature of his individual consciousness and all the material objects of the universe, he brings them in his awareness into a state of perfect Unity. In other words, he comprehends that God is in Everything and Everything.

There are numerous reports that adepts practicing Mahamudra very soon recover the memory of their previous incarnations. Knowledge of the experience of past lives helps them in the fastest achievement of all aspects of Divine Perfection. By the way, it was with these methods that Rajneesh began his journey in the last incarnation.

Adepts practicing techniques "Great Liberation" proceed from the premise that the Divine includes all forms - manifested and unmanifested - being the receptacle of both Nirvana and samsara. Therefore, in order to merge with the Divine Consciousness, the adept meditatively comprehends the identity of the individual consciousness and the Divine Consciousness, the identity of his individual consciousness with all manifestations of the multidimensional universe. This leads him to the realization that God is one with his Creation, to the understanding that merging with God in the aspect of the Absolute (the Creator is one with his Creation) is the only means of final Liberation.

His Holiness the Dalai Lama at the temple in front of the statues of Padmasambhava, Guru Rinpoche and the thousand-armed Avalokiteshvara.
Dharamsala, India.

Any yoga practice, especially at advanced stages, is associated with the appearance of supernormal abilities (siddhis). In the schools of Tibetan Tantrism, the intentional pursuit of such abilities is not encouraged, as it may lead one away from the direct path to Liberation. Students are generally warned against deliberately cultivating such abilities and deliberately using them except in cases of extreme necessity.

In the reports written over two hundred years by Christian missionaries, as well as in the works of modern researchers in Tibet and the memoirs of travelers, various cases of the manifestation of siddhis are mentioned. Although adepts who wield them do their best not to detect them, some abilities are very difficult to hide. For example, such as telepathy, clairvoyance, a prophetic gift. Supernormal abilities usually include those effects that give the practice of tummo, pho-wa, lung-gom.

Information about Tibetan Buddhism would be incomplete without mentioning the Vajrayana, which stands out among other schools and trends of Buddhist Tantrism, representing a "high-speed" technique of spiritual development. In addition, it is interesting and important in that it has had and is having a tremendous impact on all aspects of Tibetan Buddhism.

Looking back shows that Buddhism was originally established in Tibet in a form that included the Vajrayana. All the first preachers of Buddhism in Tibet and the founders of the main schools and trends were, in the main, renowned teachers of the Vajrayana. This is - and Padmasambhava - the founder of the Nyingma school, whose name in Tibet has been revered for centuries along with the name of Gautama Buddha, and the legendary Naropa and Tilopa, about whom many go around all over Tibet to this day. amazing stories, and the most revered hermit poet in Tibet, Milarepa, and the famous preacher of Buddhism in Tibet, Atisha, and many others.

And now the Vajrayana can rightfully be considered the core of Tibetan Buddhism. Blofeld in his book "Tantric Mysticism of Tibet" indicates that the differences in the application of certain psychoenergetic methods that exist between the Tantric schools of Tibet are mainly related only to the preference for one or another aspect of the Vajrayana.

In terms of its goals, this direction is no different from others. The main feature of the Vajrayana is that its adherents strive to reach their Goal in the shortest, most direct way. But this "Short Path" (as the Vajrayana is sometimes called) ensures the achievement of Nirvana and Liberation in this earthly life only for those who already have a high psychogenetic advancement due to past incarnations.

All this is made possible by the fact that the Vajrayana:

a) gives a clear understanding of the general scheme of a person's spiritual development;
b) requires him to be fully focused on achieving the Goal;
c) uses powerful psychoenergetic techniques that significantly accelerate the spiritual advancement of the adept.

The role of the master, mentor in the Vajrayana is invaluable, because it lacks a "established" curriculum. The tasks and instructions given by the master depend only on the level of intellectual and psychoenergetic development of the student.

Neophytes who embark on the "Short Path" are invited to immediately radically change their attitude to the surrounding reality and to themselves. The adept must learn to perceive everything as a means to an end, must learn to use every moment of his life for spiritual progress. Literally everything becomes the object of his attention: every thought, every word, sensation, action, any circumstances and situations.

The requirements placed on Vajrayana adepts aim them at maintaining unshakable calmness even in frightening and disgusting circumstances. They are initially guided by a spiritual mentor to see in everything only manifestations of God. Gradually learning to remain calm in any situation, not to shy away from anything, not to be irritated by anything, they very quickly do a tremendous job of transforming their emotional and intellectual spheres, of freeing themselves from false attachments and desires, of refining their consciousness, etc.

Apparently, it makes sense to also say a few words about the use of sexual forms of interaction in Tibetan spiritual practice.

Some Tibetan tantric schools do not pay much attention to sex and even consider it harmful for those who use esoteric methods of spiritual development. Others, on the contrary, attach great importance to the bioenergetics of sexual life, sexual contacts, considering them as one of the opportunities for spiritual growth, as one of the paths leading to Liberation. Therefore, in such schools, sexual interactions are used at certain stages of spiritual advancement. This becomes possible only when the adept becomes free from attachment to sex.

We emphasize that, unlike some Hindu tantric schools, which ritualize sexual contacts, giving them a high symbolic meaning, the Tibetan tradition considers sexual relations not as a ritual, but as an effective psycho-energetic work that significantly accelerates the process of spiritual evolution of partners. (By the way, the same attitude to the sexual sphere of human relations as in Tibetan Buddhism can be traced in Chinese Taoism).

Relations between partners, driven by the desire for joint spiritual evolution, are built on the basis of absolute trust, mutual respect for each other. This relationship is a selfless act of giving your love to another, without any conditions.

Sexual interactions are used to carry out joint bioenergetic work, in particular, within the framework of the main stage for improving the chakras and bioenergetic conductive structures of the body, and later for joint entry into various meditative states. The effectiveness of such work is achieved by combining the energy potentials of partners.

So, we briefly examined the most intimate part of the spiritual culture of Tibet - the Land of Religion, as Tibet is called by its inhabitants. It is obvious that it carries a lot of original, original. Peculiar psychoenergetic practices, meditative traditions of Tibet are a huge contribution to the treasury of esoteric knowledge of the whole world.

And yet, the spiritual paths of Tibetan Tantrism lead along milestones common to all the best spiritual schools in the world, which are determined by the general laws of spiritual evolution.

Less is known about Tibetan yoga than about the eight steps described in the Yoga Sutras by the sage Patanjali. The approach to yoga in Hinduism and Buddhism differs so much that adherents of the two traditions do not always understand each other. Despite the differences in practices, philosophy and methodology, both directions are authoritative, fundamental and really capable of leading the sadhaka to enlightenment. Buddhologist Igor Berkhin, an expert at the Yoga Journal, spoke about the stages of a long journey to the bright future of Tibetan yoga.

There are several traditions in the world spiritual knowledge called yoga. The classical direction is associated with Hinduism. Various aspects of yoga are discussed in the shastras - sacred texts: "Bhagavad Gita" and "Yoga Sutras" by Patanjali. Yoga branched out within Hinduism into various teachings and received its own further development in the Nath tradition and tantric systems associated with the cult of Shiva and Shakti.

Another tradition that uses the word "yoga" to refer to spiritual practice is Buddhism. Although the Buddha himself used the word "yoga" in its direct meaning - a yoke, a bond from which it is necessary to free oneself, later Indian Buddhists also began to call their contemplative practice yoga. One of the foundational treatises on meditation is called The Stages of Yoga Practice, and one of the most important schools of the Mahayana (lit. "great vehicle") was called Yogachara, or yoga practice.

With the spread of Tantric Buddhism, the Vajrayana ("Diamond Chariot") ), the word yoga became much more widely used in Buddhist teachings, and various phases of tantric practice began to be called yoga.

During the Muslim invasion, Buddhism was destroyed not only in India, but also in the territories of such modern countries as Iran, Afghanistan, Pakistan, Tajikistan, Uzbekistan, Kyrgyzstan, Kazakhstan. Fortunately, ancient knowledge had managed to penetrateto hard-to-reach Tibet, gain a foothold there, survive and become the dominant spiritual tradition. All the Buddhist teachings of the Mahayana and Vajrayana found a new home in Tibet.Local disciples of Guru Padmasambhava (the second Buddha) and other enlightened masters continued the continuous tradition of yoga teaching - they translated everything into Tibetanaccessible texts of sutras and tantras.

In Tibetan, the word "yoga" is translated as naljor. Initially, yoga is associated with unity, but the term naljor means knowledge of the true state. Nal is "true" and Jor is "a way of discovering the truth". Thus, the naljor is a means of realizing one's true state. This approach differs from the traditional Hindu explanation of yoga as the unity of the individual and the universal, Atman and Brahman. The Tibetan approach comes into conflict with the definition of yoga as "a way to stop the fluctuations of the mind." According to the postulates of Tibetan yoga, naljor does not consist in unity, since ku the individual and the universal are equally illusory. Also, naljor does not imply the cessation of the activity of the mind, but the exit beyond its limits through a deep understanding of its true nature. The nature of the mind, in turn, manifests itself not only in stillness, but also in in move. This ceaseless alternation of stillness and movement is called tantra in the Vajrayana. Tantras are also called texts,in which the knowledge of yoga is expounded.

"Kulayaraja Tantra" (Tantra "The All-Creating King") - one of the oldest texts of dzogchen (teachings of great perfection) - speaks of the four vehicles of yoga: Sattva Yoga, Maha Yoga, Anu Yoga and Ati Yoga. The classification of the Kulayaraja Tantra is based on the principle of differences in the understanding of the true state. In the Bhagavad Gita, the classification of yoga is divided into Kama yoga, Jnana yoga and Bhakti yoga. In contrast to the shastras of Hinduism, the Kulayaraja Tandra accurately distinguishes between the principle of vision (the ability to perceive and experience some state) and the principle of recognition (the ability to recognize the nature of what is perceived and experienced). At the same time, the presence of the first does not at all imply the appearance of the second: one can see that

but not to recognize, to experience some state, but not to understand its meaning. And although the natural state is the same for all varieties of yoga, understanding it depends on individual abilities and the source from which knowledge is obtained.

What are the characteristics of the four vehicles of yoga? Sattva literally means "being." The principle of Sattva Yoga is to establish a connection with an enlightened being (deity) through tantric practice - sadhana. Through interaction with the deity, wisdom is gained. Three aspects of sadhana - mudras (gestures), mantras (sounds) and meditation - connect the practice with the deity on three levels of human existence - bodily, verbal and mental.

In order to begin the practice of Sattva Yoga, an initiation is required, during which the guru introduces the student to the techniques and helps to gain personal experience acquaintance with divine wisdom. Without such dedication, the practice of yoga cannot bear serious fruit. There are three divisions in Sattva Yoga:
kriya tantra, ubhaya tantra and yoga tantra. Such tantras are called external tantras because they are based on the idea of ​​the existence of an enlightened being - external to the practitioner.

Maha yoga, Anu yoga and Ati yoga are considered internal practices. These three types of yoga do not involve the presence of an external deity, but give the yogi personal experience and knowledge. vajras, the original potentiality of energy. The concept of deity is still present in Mahayoga (great yoga) and Anuyoga (highest yoga). But from the very beginning, the deity is understood not as an external being from whom something can be received, but as a multifaceted symbol of our own nature, contributing to the manifestation and disclosure of our potential. For the successful application of Maha-Yoga and Anu-Yoga, it is necessary to receive the initiation of a teacher. It is believed that due to interaction with the teacher at the moment of initiation, all the abilities of the student are greatly enhanced. This ritual is called bringing to maturation. It leads to a deeper understanding of one's true nature and transcends limitations - liberation. This does not mean that any initiate immediately achieves enlightenment. It can take many years and even lifetimes to achieve liberation. The rite of passage is supposed to plant in the mind of the disciple the seeds of causes, the ripening of which will eventually bear fruit.

Maha Yoga and Anu Yoga use a special method of transformation. The essence of the method is to change the dual vision according to the "subject-object" principle to the non-dual "pure" vision. Non-duality in this case does not mean the unity of the individual and the divine, as in the Hindu teaching about the merging of Atman and Brahman. It is believed that the Tibetan yogi completely goes beyond the limits of the world - subjective and objective. Moreover, such non-duality is the starting point of spiritual practice, and not its completion. In the inner forms of yoga, there are two main stages of practice: development and completion. At the stage of development, the yogi learns to develop and stabilize non-dual perception, and at the stage of completion he integrates various aspects of his existence into this knowledge. What is the difference between Maha Yoga and Anu Yoga? Maha Yoga involves the expenditure of effort and time to acquire key knowledge. In the practice of Anuyoga, in the presence of good ability knowledge can be acquired instantly and almost effortlessly. The yogi then tries to fully integrate the knowledge into his life.

The highest yoga in Vajrayana Buddhism is Ati yoga (total perfection). Ati yoga is also known as the teaching of dzogchen. Ati yoga is based on the principle of using knowledge beyond any, even minimal action. This does not mean that Atiyoga practitioners do nothing. It is believed that the availability of knowledge does not depend on the effort expended to acquire it. An ati-yogi has the right to be an ordinary person and lead an ordinary life. key point Ati yoga is to receive from the teacher the knowledge of one's original nature. There is no initiation ceremony in Atiyoga. The teacher acquaints the student with that which is always obvious, but due to the habitual inclinations of the mind, remains unnoticed and unrecognized.

The practice of asanas and breathing exercises is necessarily present in all Vajrayana yogas, but they are not practiced en masse. Physical exercises and pranayama belong to the section of secret instructions.

The equivalent of pranayama, according to Patanjali, in Tibetan yoga is the practice of tsa-lung (tsa - channels, lung - prana). Tsa lung helps to direct the energy of prana and kundalini. Yantra meditations are used to fix the techniques. During yantra meditation, yogis unite physical movement, a special type of breathing and concentration. Different kinds breathing exercises include simultaneous work with sound and visualization. Tsa-lung practices are already performed at the second, final stage of tantric practice. Supposed. that the yogi is able to perform all these exercises only if he remains in non-dual perception. One of the best known practices is tummo, or inner heat practice, which is not done to combat cold, but to develop a sense of non-dual bliss.

The oldest and most complete text on yoga that has survived to this day is the Yantra of the Union of the Sun and the Moon. The text was compiled by the Tibetan translator Vairochana on the basis of the instructions of Guru Padmasambhava in the 13th century AD. The text briefly describes 108 yantras and pranayamas. All yantras (trulkor) should be performed simultaneously with breath oriented to the natural heartbeat in a state of deconcentrated total presence. Each yantra contains an initial and final part. The central part is associated with one of the five main types of breath holding. Pranayama Yantra-yori are at the same time deep contemplative practices. Yantras are aimed at mastering the fundamental energy of the seed essences of bindu (thigle) and kundalini. Although the practice of Yantra Yoga is secondary, ancillary in dzogchen, it has many simple exercises that can be useful to anyone who is interested in harmonizing the body, energy and mind. Yantra-yora is especially useful for thosewho wants to free their breath and harmonize it with the movement of the physical body and mind.

Chögyal Namkhai Norbu, dzogchen teacher on Tibetan yoga especially for Yoga Journal

"Why is the teacher so important? We ourselves are unable to contact the pure dimension, and without this it is impossible to receive the transmission of the Vajrayana teachings. For this reason, in the Vajrayana, the teacher gives initiation, and we receive this transmission from him. All Vajrayana teachings are associated with guru yoga. Guru means "the state of a teacher," and yoga means a living, genuine acquisition of this knowledge.

Yoga is a Sanskrit word that is also used in Hinduism where "yoga" is explained as "union". But in the Buddhist tradition "yoga" does not mean "union".
but true knowledge of one's condition. In Tibetan, yoga is translated as naljor. Of these two words, "cash" means natural, natural state, not changed in any way and not corrected by anyone. This state is called cash or nalma. This is very important in the Dzogchen teaching. Because when we are in contemplation, we must be in a state of nalma. Nalma means we are no longer using the mind. We no longer follow him. The mind creates and changes everything. Therefore, we go beyond the mind and abide in nalma. And this is the true condition of existence. Of course, from birth, everyone is in the conditions of nalma. But as we develop, this state becomes conditioned by the mind. As small children, you may be more in nalma because you are not conditioned by the mind and have no special ideas. But of course, even a baby has a physical body and everything else: speech. mind. For example, as soon as the baby feels physical pain, he immediately stops being in nalma - he starts crying. It has to do with our physical body. But when there is no such problem. the baby is in nalma all the time. A good practitioner should be like a baby, but it's not that easy. Because we begin to think, and a lot develops in us: through education, knowledge, understanding. The mind conditions us.

The children are in nalma, but they have parents who love them very much. Parents want to do everything possible for their children, because they know that we live in a limited society. We do not live in a nalma society. Therefore, children must learn everything, otherwise they will not be able to do anything. Step by step we teach children: Don't do this, sit like this. And when children obey, education goes well, parents are happy. Happy because the children will grow up and be able to live a normal life. Then the children go to school. Now they are caused Primary School. They are brought up: "You must do this, study that," - so we grow until we graduate from the institute. Now we are completely ready for life, we have occupied a certain cell in it: Now I can do everything. But this only means that now we are finally limited. We do not know what our real conditions are.And this is exactly what we have to find out with the help of the teaching, it is most important".

Hello my dear friends! Tibetan yoga, like probably no other, is covered with a dense veil of mystery, which makes it even more alluring in the eyes of persistent spiritual seekers. Bit by bit, descriptions of the sacred techniques used by Tibetan lamas and their students reach us.

It should be understood that the closeness of this knowledge is more than justified and really necessary, but still, this does not prevent the most courageous from using those particles of knowledge that have become available to the general masses. In this article, I will try to lift the curtain that hangs over this teaching.

Features of the teachings of Tibetan yoga

Do not forget that Buddhism originated in Tibet against the backdrop of the Bon religion that existed there, in which there is a lot of Tibetan shamanism. This could not but be reflected in Tibetan Buddhism and Tibetan yoga. Many techniques are not safe to master for the uninitiated. This is due to the fact that before and after such methods certain work must take place. A technique taken out of context can cause irreparable harm to physical and mental health.

From the outside, it may seem that Tibetan yogis devote little or no time to the development of the physical shell, constantly staying in a meditative posture. Obviously, this impression is created due to the fact that the secret teachings are carefully guarded from the prying eyes of the laity. In reality, yoga Tibetan monks pays attention to all aspects of development, including the disclosure of the hidden potential of your body, speech and mind, and in the 3rd subtitle you will see for yourself.

Nevertheless, the main emphasis is still placed on the development of internal qualities, such as compassion, non-attachment to material goods, non-judgmental perception, and many others. It is believed that the soul, unlike the body, is eternal, which means that its development will bear fruit in this and future lives. Therefore, the techniques for the most part are psycho-emotional work: various visualizations, mantras, meditations, etc.

Differences between Tibetan yoga and Indian yoga

• As for physical exercises, unlike hatha yoga, in Tibetan asana is not held in static. Approximately the same time is given to entering the asana, staying in it and actually exiting.
• Much more important is the synchronization of breathing and movement.
• Focus on constant movement and correct execution asanas are held by an effort of will.
• Exercises are not performed symmetrically, but only on one side. This is explained by the fact that energy flows differently in the male and female body, which means that they must perform the exercise on different sides, without repeating it on the other side.
• The ease of performing most asanas and adherence to the meditative techniques of Tibetan yoga does not allow us to consider it as a way to lose weight.

Famous Tibetan Yoga Techniques

Yantra yoga.

This is a complex of 108 asanas. In terms of difficulty, they are easier to perform than hatha yoga complexes, and most of them can be performed while sitting.

5 Tibetans.

One of the most popular techniques today, which is a set of 5 exercises, which should be performed exactly in the given sequence. Each movement is associated with a certain breath. For beginners, the number of repetitions of each exercise is no more than 3, over time this number must be brought to the 21st.

Sound healing.

In practice, one or more Tibetan singing bowls are used, the sound from which is extracted by the leader of the ceremony with the help of a special pestle. The cup can be held opposite problem area or worked chakra. Healing occurs due to the right vibrations, which crystallize the cells of the body, healing it.

Hormonal gymnastics.

The complex is suitable for people of any age, as it consists of various rubbing, massage movements and pressure on certain points of the body. All of them can be performed sitting and even lying down. The practice rejuvenates a person's hormonal system, which can greatly increase their lifespan. It is necessary to be prepared for the fact that chronic diseases can worsen. This will be a sign that the restoration of hormonal levels and health has begun.

Yoga of Tibetan pulsations.

A kind of body-oriented program to eradicate the consequences of the painful experience of this and past lives, which prevent us from perceiving the world in its entirety. Its features are: focusing on the heartbeat, performing movements that are barely noticeable to the eye, group or pair interaction, working with energies, including sexual ones, etc. It is worth noting that this is not an ancient, but a modern practice. The author was inspired not only by the Tibetan, but also by the Chinese experience.

Yoga of sleep and dreams.

There are many methods for increasing awareness during sleep. Tibetan yogis use them to comprehend the nature of their consciousness with the help of lucid dreams, to establish themselves in the illusory nature of all phenomena and use this for the benefit of their spiritual development, the purpose of which is to achieve the consciousness of the Buddha.

Tummo (inner fire technique).

Although this is the first Path of Form technique, it should not be taken lightly. In terms of its effect, it has great power. It is a combination of a certain type of breathing, mantras, visualizations and other techniques. As a result, the accumulation of energy potential, real experience, testing of one’s capabilities, and on physical level- a feeling of heat in the body, with which you also need to be able to work.

Tsa lung (tsa - channel, lung - wind).

The technique consists of 5 exercises, each of which is designed for one of the 5 chakras. The principle of performing the exercises is as follows: first, inhale and focus on the chakra, then hold your breath and perform a certain movement that allows you to detect blocks in the chakra, at the end, exhale and reflect on your state. It is strongly recommended that it be used only by advanced yogis who have perfectly mastered the previous stages of mastery.

We cannot know for sure the exact sequence of the path leading to the realization of the Clear Light and the Great Liberation, since this is fully accessible only to real students of the Tibetan schools of Buddhism. But we can be inspired by their example of steadfastness and steadfastness in the face of the temptations of this material world.

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Yoga is a practice for many Eastern theories. It is used by Hindus and Buddhists, and now European esotericists have adopted it. The habitual hatha yoga came to us from India. But even in ancient times, other types of practice were practiced in other parts of Asia. Tibetan yoga, also called yantra yoga, has been taught by Buddhist monks in caves for centuries.

Tibetan yoga movement: roots go back to antiquity

This is the yantra - the movement

Tibetan yoga is the Buddhist counterpart of Hindu hatha yoga. Its second name is Yantra Yoga. The word "yantra" is, first of all, images for meditation like a mandala. But it also means "movement", because this practice of Eastern monks is also called "Tibetan yoga of breathing and movement." It is a complex of physical and breathing exercises, like hatha yoga. But the yantra is different in that all attention here is focused on movement.

Hatha yoga is based on static asanas. It has dynamic kriyas and vinyasas, but the basis, after all, is in statics. Tibetan yoga of breathing and movement is based on the fact that every moment is valuable in exercise. This means that you need to be equally attentive to entering the asana, being in it and exiting it, all these stages are given an equal amount of time.

The book "Tibetan Yoga of Body, Speech and Mind" states that the yantra was created in the 8th century. It contained the tsa lung complex and many other exercises. All this could remain a secret practice Buddhist lamas, but in the middle of the last century, Tibet was engulfed in war. Many teachers found themselves in exile in Europe. So yantra, tsa lung and other practices became available to us. Now you can even find a video teaching Tibetan yoga.

Hatha and Yantra: the main differences between the two types of yoga

Tibetan yoga of breath and movement is a complex of 108 asanas. The figure is a bit contrived, because the number of exercises was “tailored” to the number of volumes in the collection of sayings of the Buddha. However, there are enough llamas. Yantra has other features as well.

As already mentioned, the main thing in this type of yoga is not static, but movement. There is no long holding of any asana. And it is based on the emphasis, rather, not on postures, but on exercises.

• Here, less attention is paid to physical activity. For example, tsa lung exercises are much easier than surya namaskara from hatha yoga. Almost the entire Tibetan complex can be performed while sitting. In Indian tradition, it is believed that physical exercise help us focus and focus. The Tibetan Yoga of Body, Speech and Mind proposes to achieve this concentration using simple exercises and willpower;

• Yantra yoga does not respect the principle of symmetry. That is, having done the exercise on one side, you do not need to repeat it in a mirror analogy. Women and men perform them from different angles. This is because the energy in their bodies flows differently;

• For a long time, Tibetan yoga of the body, speech and mind was available only to a few. Therefore, her exercises are covered with a veil of mysticism. They are often adopted by fashionable European esotericists. That is why it is so difficult to separate the wheat from the chaff, and figure out where the ancient tradition is, and where are the newfangled mystical trends.

Tibetan yoga: indications and contraindications

It is believed that the yantra is most suitable for active energetic people who cannot sit still for a long time.

Yantra is a type of yoga that even a beginner can easily master. At least this applies to the physical aspect of the practice. It is supposed that during it we do deep spiritual work. For example, attention here must be concentrated exclusively by volitional effort. Much time is devoted to meditation practices. And during meditation, as you know, you will not pump up the press or biceps.

Therefore, if you are expecting a lot of physical work, you are better off choosing hatha yoga, or ashtanga vinyasa yoga. Otherwise, Tibetan yoga has no contraindications. It can be practiced even at home using video.

This type of yoga is suitable for pregnant women, people with disabilities and the elderly. In each case, her exercises can be adapted to the needs of the practitioner.

It is believed that the yantra is most suitable for active energetic people who cannot sit still for a long time (or stand in one asana). It relieves the accumulated stress. But at the same time you do not get tired and do not waste energy.

Practicing tsa lung, or how to put wind into energy channels

Previously, tsa lung was practiced only in secluded Tibetan monasteries. Now the video of this complex can be easily downloaded on the Internet, or you can sign up for a seminar on this practice.

Tsa lung means "the wind flows in the channels". During this set of exercises, we learn to control breathing. The energy in our body here is called wind, hence the poetic name. Having mastered tsa lung, you can change your outlook on everyday life, reduce negative emotions and accumulate energy in the body.

Tibetan medicine claims that these exercises help not only with spiritual problems, but also with physical ones. If you dedicate at least 15 minutes a day to the tsa lung complex, you can strengthen the cardiovascular system, support the spine, and improve the functioning of the digestion and reproductive system. If performed daily, results will be visible in two months.

So, in the morning we drink a glass of hot water and take up asanas. Legs need to be folded in Turkish or in the lotus position. At the beginning of each exercise, we inhale, hold our breath, do what is described and exhale. To make it clearer, you can use the video.

1. Head tilts. 5 times sharply and shallowly we perform them to the right, to the left, then forward and backward. If you have problems with the thyroid gland or nasopharynx, you should pay special attention to this exercise;
2. Place your hand on your lower abdomen. thumb With the other hand, sharply describe a circle above your head. Repeat for the rest of the fingers. Do more often if you have back or heart problems;
3. Fold your hands on your right knee and rotate your torso 5 times from right to left. Repeat in the mirror version. If necessary, use video instructions. Perform every time you feel digestive problems;
4. Twist 5 times to the right, then 5 times to the left. The head continues the movement of the spine. If you feel unbalanced or unbalanced, do it more often;
5. Lean on your fists and try to jump, as it were, lifting your pelvis off the floor 5 times. This improves blood circulation in the genital area, relieves kidney problems.

Try to concentrate on breathing and movement - and then everything will work out, and perhaps you will approach the state of meditation and Tibetan yoga will become part of your life!