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Yoga and Buddhism by Meg Agnew
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200 Key Sanskrit Yoga Terms
About This Item We aim to show you accurate product information. Manufacturers, suppliers and others provide what you see here, and we have not verified it. See our disclaimer. Training the Wisdom Body presents the practice of lujong--exercise for our entire system, from the coarse aspects to the subtler and more profound.
Lujong is a Tibetan compound word: lu meaning "body" and jong meaning "training" or "practice. Nurturing Insight. January, 12 Moving with the Aloha Spirit.
October, 17 Starting With Savasana. June, 4 Relaxing Into Awareness. February, 16 And the drops, which are subtle correlates of mind, are vital essences that are stored in and move throughout various locations of the body. Get even more Buddhist wisdom delivered straight to your inbox! In tantric theory, specific practices and transmissions involving appropriate attention to these three subtle aspects of being facilitate training and mastery of the movement of energies and vital essences, eventually catalyzing an enlightenment experience that is authentic and irreversible.
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Hence, this subtle interface between body and mind becomes the key component of liberation: if the subtle body is mastered, the mind can be freed. For that reason, in Buddhist tantric practice, the subtle body takes on a role of supreme importance.
Training the Wisdom Body
Yangonpa further states that the mechanism for this kind of somatic awakening resides first and foremost in the simplicity of valuing, learning about, and experiencing the subtle body. The subtle body of Buddhist tantric understanding is not subtle merely because it is invisible to the naked eye, but also because it can only be fully known through internal sensory or meditative experience. According to Yangonpa, simply learning a map of the subtle body is not enough. Our physical body, with its heaviness and self-regulating activity, seems largely out of our control.
Similarly, we often experience the mind, with its flightiness and intelligence, as completely unmanageable. The subtle body bridges these two realms—the mental and the physical—by privileging neither body nor mind in isolation, but rather accommodating both as an integrated whole. This whole is the field of somatic experience, as it occurs at the present moment. While the body may not be in our control, the quality of our attention to our experience is, and this is where we begin to enter the world of the subtle body.
Here, we find a unique place of entry into a more conscious relationship with both body and mind. How, then, does one do subtle body practice? This question rests outside the scope of Religion and the Subtle Body , which instead explores the sociocultural and sociohistorical perspectives on the notion of a subtle body. Taylor Goldfield, a student of Khenpo Tsultrim Gyatso, delivers an excellent and accessible handbook for those wishing to directly experience the subtle body.
Her book introduces us to many traditional Buddhist exercises designed to heal and balance the subtle body; even so, she also stresses that exercise in general can also balance the subtle body, pointing to the profound impact that everyday exercise can sometimes have on our emotional well-being.
This is because anxiety often locks itself in the subtle body in a frozen energy pattern. This can occur anywhere in the body but often manifests in the stomach, the heart center, or the throat center. It can be difficult to sit with such a feeling, and moving the body may be more efficacious in easing the stress. This emotional connection can be viewed from another perspective as well.
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Tsoknyi Rinpoche, in his most recent book, suggests one way to experience the subtle body is simply to notice how emotions play out in our physical body. In any experience of emotion, there is both a thought component and a physical component. An emotion changes our physical experience.