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Eighteen Transformational Lessons to Serenity, Radiance, and Bliss

MU KUNDA STILES

Tantra Yoga Secrets empowers readers to overcome emotions, gain new knowledge, and live a more fulfilling spiritual lifestyle.


Tantra Yoga Secrets
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Book Details
 Price
 3.00
 Pages
 385 p
 File Size 
 3,416 KB
 File Type
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 ISBN
 978-1-57863-503-0 (alk. paper)
 Copyright©   
 2011 by Mukunda Stiles

About the Author
Mukunda Stiles is the director of the Yoga Therapy
Center in California and lectures throughout the U.S.,
Europe, and India. He serves on the Advisory Board of
the International Association of Yoga Therapists and
is the author of Structural Yoga Therapy, Patanjali's
Yoga Sutras, andAyurvedic Yoga Therapy. He lives in
California with his consort, Chinnamasta Stiles. Visit
....
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Introduction
These Tantrik teachings rest on a cornerstone of experiential knowledge
gained over the ages by the men and women of this lineage. That knowledge
can only be summarized and pointed to in book form. It is acquired
through steady practice guided by a mentor, spiritual transmission from a teacher
connected to a lineage, and reflections on a timeless text that will transform the
mind. The mind needs to be transformed by each of these three factors. You cannot
understand this writing unless your mind becomes free of thoughts, which
happens when a guru's grace becomes God's grace. This is a crucial element; if
you read this like any other inspirational book without that transmission, you will
not get the full benefit and your awakening will remain incomplete.
....
When pranic, emotional, or mental energy is allowed its full and natural expression,
it becomes neutral or sattvic. In this neutral state, all events of life are experienced as
arising from a spiritual source. This fundamental shift-from an idea about omnipresence
to an actual embodied awareness of the omnipresent nature of the Divinebrings
you home to your Self.
I encourage you to commit yourself to completing the entire eighteen-lesson
course. Without persistence, the transformations achieved in the early lessons will
not produce long-lasting, sustainable results. If you wish more detailed information,
see the recommended reading list on my website-www.yogatherapycenter.org. The
best general book for those from a Hatha background is Tantra: Cult of the Feminine
by Andre van Lysebeth (Weiser Books, 1995) .
I wrote these lessons over a period of several years in response to questions
from my students. These seekers have, in essence, been the source of this book. By
reading and reflecting on this text, your inspirational mind will arise and resolve
self-limiting thoughts, emotions, and energetic patterns that bind you. These eighteen
lessons are specifically designed to reveal your limitations so that you can remove
them by increasing the quality and quantity of your purifying pranic energy. When
you get to a lesson that reveals your self-imposed limitations and lack of prana, you
will tend to stop. That will be the crucial time to continue your practice and move
through the lessons without concern for mastery. This will strengthen your detachment
and discernment muscles and, in time, lead to true wisdom and spontaneously
arising realizations.
Lesson 3 is the most powerful in allowing insights to arise so that illumination
will naturally occur as a result of your reflections and practice. Use it repeatedly to
encourage and build your prana. When suppressed emotional energy is allowed to
build in this way, it transmutes, becoming neutral energy. If you persist, it will harmonize
and be experienced as spiritual energy. Know that these lessons are for the
singular purpose of moving to a higher consciousness.
The course consists of six parts:
Part I : Lessons 1-4 cover how to engage your pranic energy and
use it to transform energy blocks.
Part II: Lesson 5-7 cover tools for Tantra in a yogic context,
deepening experiences to a subtler dimension.
Part III: Lessons 8-10 cover healing sexual wounds by opening to
a devotional relationship with prana as the Divine Source.
Part IV: Lessons 11-12 give my perspective on spiritual awakening.
Part V: Lessons 13-15 show how to deepen your personal Tantrik
practice through the Divine Presence or with another Tantrik practitioner.
Part VI: Lessons 16-18 cover the awakening of devotional energies
of God/dess that can move toward unity and spiritual illumination.
When you start each lesson, mark a date on your calendar that is two weeks out. Begin
the next lesson no later than this date. Regardless of what you experience in your
Tantrik practice, it is enough just to read and reflect upon the lessons to complete
the course. It is common for students to experience blocks from doing the lessons. You
may not experience freedom from your blocks merely from the first few lessons. By
moving on, you will make significant progress in your spiritual sadhana. Complete
this course in as few as eighteen weeks, but not longer than nine months. It is also
important to note that it is not uncommon for Shakti to give lessons out of my sequence.
Sometimes we get the harder lessons earlier and sometimes what seems a simple lesson
doesn't reveal itself fully until later on.
Those who have had personal instruction from me, or who have an active Tantrik
practice, will likely move through these lessons more quickly than others. Remember
that spiritual awakening proceeds in its own manner, free of the sequences that are
formed by the mind. You can more quickly review those lessons that you have received
personally from me. If the name of a practice is familiar, but you did not learn it from
me, be sure to read and follow the instructions carefully, as subtle-body anatomy distinctions
do vary from one school of thought to another. I strongly encourage you to do
the practices precisely as given here, as this will maximize your progress.
Tantrik Yoga, like all yoga paths, is an effective means of living a more fulfilling
spiritual lifestyle. You cannot realize its full benefits, however, unless you receive a personal
practice (sadhana) from a teacher who has been trained and authorized by their
own teacher to uphold the blessings of the lineage. Both Classical and Tantrik Yoga
are given from a lineage, not by teachers in isolation. These lessons and the author's
spiritual mentoring consultations are available to you as my spiritual teachers have
given them to me and directed me to share them with all who are motivated. If you
would like me to serve you, you are welcome to schedule sessions via phone, Skype,
email, in person, or by contacting me at www.yogatherapycenter.org.
If you find that some of the Sanskrit terminology used in these lessons is unfamiliar,
consult the Glossary at the end of this book.


Table of Contents
Devi Puja . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . x
Acknowledgments . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xii
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiv
PART l Engaging Your Pranic Energy ........ . . . • . • . 1
Lesson 1 The Energy Body and Tantrik Practice . . . . . . . . . . . . . 3
The Tantrik Yoga Tradition . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Seeking Energy with Yoni Mudra . . . . . . . . . . . . . . . . . . . . . . . . . 7
Yoni Mudra Practice . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
Dialogue with Mukunda . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10
Lesson 2 The Five Elements and Sensuality . . . . . . . . . . . . . . . . . 17
Elements and Sensual Awareness-Nyasa Puja . . . . . . . . . . . . . . . . 18
Return to Your Source-Yoni Mudra . . . . . . . . . . . . . . . . . . . . . 21
Dialogue with Mukunda . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
Lesson 3 Yogic Anatomy and Sacred Space . . . . . . . . . . . . . . . . . 35
Tantrik and Ayurvedic Theory . . . . . . . . . . . . . . . . . . . . . . . . . . 37
Chakras in Theory and Experience . . . . . . . . . . . . . . . . . . . . . . . 39
Creating a Sacred Space-Puja . . . . . . . . . . . . . . . . . . . . . . . . 41
Dialogue with Mukunda . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
Lesson 4 Healing with Prana and Emotional Energy Expression . . . . . . . 55
Cultivating the Tantrik Mind . . . . . . . . . . . . . . . . . . . . . . . . . . 55
Pranic Breathing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58
Feeling the Five Pranas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58
Seeking Prana's Openness . . . . . . . . . . . . . . . . . . . . . . . . . . . 59
Continuous Tantrik Pranayama . . . . . . . . . . . . . . . . . . . . . . . . 60
Dialogue with Mukunda . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62
PART ll Tools for Tantra ................ .. . . . . 73
Lesson 5 Transforming Sensuality into Prana . . . . . . . . .75
Signs ofP ranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76
Fixed Gazing- Tratak . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77
Involuting the Chakras through Shambhavi Mudra . . . . . . . . . . . . . . 79
Dialogue with Mukunda . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82
Lesson 6 Tantra Prana Bodywork . . . . . . . . . . . . . . . . . . . . . . 87
Theory of Tantra Prana Bodywork . . . . . . . . . . . . . . . . . . . . . . . 87
Tantrik Bodywork Practice . . . . . . . . . . . . . . . . . . . . . . . . . . . 91
Prana and Divine Mother . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94
On Divine Love and Kashmir Shaivism . . . . . . . . . . . . . . . . . . . . . 95
Congratulations! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98
Dialogue with Mukunda . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98
Lesson 7 Tools for Tantra . . . . . . . . . . . . . . . . . . . . . . . . . . 106
Mantras . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
Yantras . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
Tantrasanas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109
Bhadrasana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110
Tarasana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110
Virasana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ill
Samasana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ill
Swastikasana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112
Padmasana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112
Siddhasana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113
Tantrasana for Partners . . . . . . . . . . . . . . . . . . . . . . . . . . 113
Mukunda's Tantrik Yoga Practice . . . . . . . . . . . . . . . . . . . . . . . 115
Dialogue with Mukunda . . . . . . . . . . . . . . . . . . . . . . . . . . . 120
PART lll Healing Sexual Wounds . . . . . . . . . . . . . . . . . 1 29
Lesson 8 Sexual Health Practices . . . . . . . . . . . . . . . . . . . . . 131
Healing Life and Death . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132
Prostate Massage-Ganesh Kriya . . . . . . . . . . . . . . . . . . . . . . 133
Breast Massage-Karuna Kriya . . . . . . . . . . . . . . . . . . . . . . . 136
Self-Breast Massage-Karuna Kriya Variation . . . . . . . . . . . . . . . . 139
Dialogue with Mukunda . . . . . . . . . . . . . . . . . . . . . . . . . . . 140
Lesson 14 The Colorful Paths of Tantrik Yoga . . . . . . . . . . . . . . . . 262
Yoga and Tantrik Partner Practices   262
Tantrik Partner Agreement  0 265
Clarifying Your Personal Path   266
Choosing an Appropriate Partner   268
Preliminary Guidance  270
Tantrik Practice for a Couple   271
Preparation for Lesson 15   273
Dialogue with Mukunda   274
Lesson 15 Devi/Deva Communion   278
Sharing Your Love   279
The Requisite Mind for Devi/Deva Partner Practice  280
Indian and Tibetan Tantra   283
Summary of the Devi/Deva Partner Practice   287
The Secret of Tantrasana Partner Practice  292
Congratulations!   293
Dialogue with Mukunda   294
PART Vl Toward Unity and Spiritua1111umination  309
Lesson 16 Tantrik Secrets-Beyond Duality  311
Secrets ofYoni and Lingam Mudras   312
Wrapping Yourself in the Stillness of Etemity- Shiva-Lata-Mudra  313
Opening to the Breath of Love   314
Dialogue with Mukunda  317
Lesson 17 God/dess Consciousness  320
Integrating Yoga and Tantra   320
What Is the True Self?  326
Puja for Devi/Deva Communion  331
Shiva Puja   331
Shakti Puja   332
Shiva- Shakti Dharana   333
Dialogue with Mukunda  333
Lesson 18 Spiritual Illumination   337
What Is Spiritual Illumination?  337
Cultivation of the Infinite  343
Continuing to Deepen Your Sadhana of Love  345
Dialogue with Mukunda  347
Appendix: Attainments for each Tantra Lesson   351
Glossary of Yoga and Tantrik Terms   353
Recommended Tantrik References   362


Screenbook
Tantra Yoga Secrets
....
First published in 2011 by
Red Wheel/Weiser, LLc
665 Third Street, Suite 400
San Francisco, CA 94107

Printed in Canada

Cover design by Jim Warner
Cover photograph and author photo by Chinnamasta Stiles
Interior photos by Sraddha Van Dyke ; © SAYVA
Typeset in Garamond

Lucid Dreaming and Tibetan Dream Yoga for Insight and Transformation

B. Alan Wallace

1. Lucid dreams. 2. Yoga—Tantric Buddhism.


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Book Details
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 ISBN
 978-1-59030-957-5 (pbk.: alk. paper)
 Copyright©   
 2012 by B. Alan Wallace 

Lucid Dreaming
Lucid dreaming is simply being conscious that you are dreaming.
Many people, especially in childhood, have had lucid
dreams and have described them. Often in lucid dreaming there
is a sense of exhilaration on discovering you are dreaming right
now—an excitement so intense that it may cause you to awaken.
If you are able to maintain both the dream and your awareness
of it, there comes a great sense of freedom. Knowing that the
dream images are insubstantial, you can walk through dreamed
walls or escape the law of gravity, flying over vivid, imagined
landscapes. With training you can shape the dream environment
according to your wishes. Small things can be made large,
large objects shrunk at will. The only limit is your imagination.
Once greater control has been developed you can use the dream
space as a laboratory to achieve psychological insights, overcome
fears, do creative work, entertain yourself, or meditate in
the virtual environment of your choosing.
The science of lucid dreaming is a recently developed system
of theory and practice within the field of psychology. Although
he had important predecessors, Stephen LaBerge, who received
his PhD in psychology from Stanford University, is the foremost
exponent of lucid dreaming. In the late 1980s, LaBerge, while
doing graduate research at Stanford, became the first to prove to
the scientific community that one can be consciously aware
while dreaming. Although many people had reported lucid
dreams through the ages, psychologists assumed these were
false memories—that people had actually awakened at night
and in the morning mistakenly believed they had been conscious
of dreaming. LaBerge is extremely gifted as a lucid
dreamer and is able to have lucid dreams at will, an ability he
had naturally as a child but which was lost during adolescence,
then deliberately regained as a graduate student. As part of his
research he devised a method of making specific eye movements
while he dreamed so that his fellow researchers would know he
was awake within his dreams. This method proved the existence
of lucid dreaming.
While at Stanford, LaBerge developed more effective means
of awakening in his dreams and sustaining and vivifying them.
Continued research, including interaction with interested lay
persons, led to the publication of several popular books on lucid
dreaming (including Lucid Dreaming, Exploring the World of
Lucid Dreaming, and Lucid Dreaming: A Concise Guide to Awakening
in Your Dreams and in Your Life). Due in large part to La-
Berge’s work, the reality of lucid dreaming has been generally
acknowledged in the field of psychology. I met Stephen LaBerge
in 1992 when I was a graduate student in religious studies at
Stanford. My research centered on the contemplative development
of attention. When Stephen and I talked about our
research, we both saw immediately that our work was complementary.
Beginning in the late 1990s I began collaborating with
Stephen in ten-day public workshops that included training of
the attention and dream practice.
....

 Dream Yoga
Historically, Tibetan Buddhists seem to have explored the yoga
of dreaming and sleep more deeply than other contemplative
traditions. Dream yoga is part of a spiritual tradition whose goal
is the complete awakening called “enlightenment.” An experience
beyond our normal, rational way of understanding, full
enlightenment is said to include knowledge of all reality in both
breadth and depth. And it is wedded to an all-embracing compassion,
a profound love for all beings. Sometimes enlightenment
is described as a nondual experience of wisdom and bliss.
As to the actual flavor of enlightenment, such portrayals leave
us with more questions than answers, but it must be an awesome achievement.
In the Tibetan Buddhist tradition—the style of contemplative
spirituality with which I am most familiar—dream yoga
comprises a set of advanced spiritual practices that act as a powerful
aid to awakening from samsara. Samsara may be briefly
described as a dreamlike experience of life after life, propelled
by ignorance. This, according to Buddhism (and other spiritual
traditions), is our normal modus operandi. Ignorance and the
distorted views woven from it are, for Buddhism, the source of
all suffering. True and ultimate happiness, on the other hand,
results from the elimination of ignorance, from awakening
from the dream of samsara. A buddha, an enlightened one, literally
means “one who is awake.”
The practices of dream yoga are based upon a three-tiered
theory of consciousness. According to this view, the most coarse
and superficial level of consciousness is what we in the West
call the psyche. The psyche comprises the five physical senses
along with conscious and unconscious mental phenomena—
thoughts, feelings, sensations, and so forth. This is our ordinary,
conditioned mind. The psyche emanates from a deeper,
intermediate level, the substrate consciousness. This is described
as a subtle mind stream containing latent habits, tendencies,
and attitudes tracing back to previous lifetimes. The deepest and
most fundamental layer, primordial consciousness—encompassing
both the psyche and the substrate consciousness—is an ultimate
level of pure wisdom where the “inner” (mind) and “outer”
(phenomenal world) are nondual. The realization of primordial
consciousness is the gateway to full enlightenment.
Dream yoga seeks to gradually penetrate to primordial consciousness
by way of realizing that everything, oneself included,
emerges from and is of the nature of this primordial, enlightened
ground. The specific practices of dream yoga enable one to
explore and deeply understand the nature and origin of the
mental phenomena of the psyche, to penetrate to its source—
the substrate consciousness, or ground of the ordinary mind—
and finally to recognize and dwell in primordial consciousness.
Although it initiates this process during sleep and dreams,
dream yoga involves practices employed during the daytime
and aims to awaken our entire life—day and night—from the
sleep of samsara.
My first encounter with dream yoga came in 1978, when I
acted as a translator for Westerners attending teachings on
dream yoga by Zong Rinpoche, an eminent Tibetan lama. He
explained that dream yoga is one of a group of advanced practices
called the Six Yogas of Naropa and that it requires a strong
foundation in meditation. Following that advice, I engaged in
foundational practices before attempting dream yoga. In 1990 I
received dream yoga instruction from another revered Tibetan
teacher, Gyatrul Rinpoche. Two years later a friend requested
that I teach him dream yoga. I asked Gyatrul Rinpoche if I should
teach it, and he gave me his permission. Over the years that I have
practiced and taught dream yoga, my sense of reverence and
respect for this practice has only grown. This is one of the core
traditions of Tibetan Buddhism, and it has enormous implications
for both our understanding of reality and our spiritual advancement.

Introduction
In all the great spiritual traditions where meditation plays an
important role, the watchword is “Awaken!” This call is echoed
in the Western science of psychology. The implication is that
throughout our lives weve been asleep—in essence, dreaming.
Of course if we sleepwalk through life we will invariably stub our
toes on unseen realities. Given life’s uncertainties, we need to be
as awake as possible to its opportunities and dangers. Dreaming
Yourself Awake is directed as much to our awakening from lifeas-
a-dream as it is to our becoming lucidly aware as we dream at
night. Both situations, and our awakening within them, are intimately
connected. Such an awakening brings with it the clarity
and freedom that form the basis for genuine happiness.
How are spiritual awakening and lucid dreaming connected?
In both cases you are poignantly aware of the unfolding of your
experiences in the present moment. You are not carried away by
distractive thoughts and emotions. You can observe their appearance,
continuity, transformation, and fading with perfect
clarity. Like a chess grand master, your mind is fully focused—
sure and unclouded. Such clarity is a gateway to inner freedom.
Awake to the potential of every situation, you become the master
of your destiny. Dream practice can heighten creativity, solve
problems, heal emotions, or provide scintillating inner theater—
the ultimate in entertainment. It can also be a valuable aid to
the attainment of spiritual awakening.

What is it like to be lucidly aware that you are dreaming? The
seventeenth-century English philosopher and physician Sir
Thomas Browne, who could witness and control his dreams like
a movie director, said, “In one dream I can compose a whole
Comedy, behold the action, apprehend the jests and laugh my
self awake. . . .” Another seventeenth-century Englishman,
Samuel Pepys, described the erotic potential of lucid dreaming:
“I had my Lady Castlemayne in my arms and was admitted to
use all the dalliance I desired with her, and then dreamt that this
could not be awake, but that it was only a dream.” The anthropologist-
shaman and best-selling author Carlos Casteneda was
instructed by his teacher to look at his hands while dreaming.
When he first accomplished this he found himself in a surreal
and forbidding landscape. Casteneda claimed he mastered the
“art of dreaming” to the point that he could visit other worlds.
Dreaming Yourself Awake integrates the two most effective
approaches to dream practice—lucid dreaming, as developed
and enhanced by the science of psychology, and the dream yoga
of Tibetan Buddhism. 
Together they will bring you to a lifechanging awakening.
....


Table of Contents
Introduction ix
part o n e : Lucid Dreaming
î. Meditative Quiescence: Laying the Groundwork
for Lucidity 1
2. The Theory of Lucid Dreaming 19
3. The Practice of Lucid Dreaming 35
4. Proficiency in Lucid Dreaming 53
part t w o : Dream Yoga
5. The Universe of Dream Yoga 67
6. The Daytime Practices of Dream Yoga 79
7. Nighttime Dream Yoga 95
part t h r e e : Bringing It All Together
8. Putting Your Dreams to Work 115
9. Individualized Practice and Infrequently
Asked Questions 123
to. Dreaming Yourself Awake : A Wider Perspective 135
Notes 151
Glossary 159
Selected Bibliography 165
Index 167


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