Teste

Teste spirituale obiective (aplicabile in cazul unor practici de factura tantrica)
In budismul tibetan tantric – Vajrayana - exista o serie de teste obiective, care arata daca discipolul a atins succesul sau nu intr-o anumita practica yoghina. Aceste teste nu se refera nici pe departe la celebrele “stari atat de cultivate in !eci de “exemplificari spirituale unice la nivel mondial din cadrul "isa, deoarece acestea nu sunt aspecte obiective, ci #$$% subiective. "-a incantat mult existenta acestor teste obiective, deoarece pre!enta lor mi-a demonstrat serio!itatea sistemului budist tantric. &oate multi de la "isa se vor intreba de ce nu se iau in calcul “starile ' (aspunsul e simplu, pentru ca multi oameni sunt foarte sugestibili, multi oameni au o imaginatie extrem de bogata si relatarea doar a unor astfel de “stari nu este nici pe departe un indicator destul de obiectiv. )impotriva, in momentul in care in urma unei practici yoghine serioase, apar anumite re!ultate obiective, verificabile experimental, atunci acest lucru arata ca transformarile care au aparut la nivel energetic*subtil in acel practicant sunt atat de mari incat produc efecte chiar si la nivel fi!iologic. Va dati seama ca in momentul in care de ex. un yoghin reuseste sa treaca testul traditional care certifica succesul in +umo*yoga caldurii interioare, ,test ce consta in uscare pe corpul gol a unor cearceafuri ude, inmuiate in apa rece ca gheata, afara in plina iarna tibetana, la temperaturi sub $ grade -., evident ca el resimte niste “stari extrem de intense. )e fapt, la acest nivel nici nu se mai poate vorbi deja de “stari , ci de exta! pur si simplu, de cele / “beatitudini tantrice , atat de discutate in Vajrayana. 0i cu toate acestea, testul traditional in budismul tibetan tantric 12 consta in relatarea verbala de catre discipol a unor astfel de stari de exta!, ci in demonstrarea la modul cel mai obiectiv a unor capacitati*fenomene fi!iologice ce au aparut ca urmare a succesului in acea practica si care nu sunt pre!ente la un om obisnuit3 Interesant este ca desi "I0A se pre!inta drept mare scoala tantrica, etc, si in cadrul ei se predau tehnici ce apartin sistemului Vajrayana – )hyani 4uddhasi, 5alacha6ra +antra, &ho7a, practici sexuale, etc, cu toate acestea sunt complet “uitate testele traditionale existente si orice alte teste obiective3 &rin urmare m-am gandit ca ar fi bine sa pre!int o serie de astfel de teste traditionale, si altele mai moderne, care pot certifica dobandirea succesului in anumite practici yoghine*tantrice, pentru ca cursantii din cadrul "isa sa poate sa isi evalue!e intr-un mod obiectiv nivelul spiritual atins pe calea “tantrica pe care se presupune ca o practica.

Phowa
-elebra &ho7a, atat de macelarita la "isa, pre!inta o serie de semne obiective care arata succesul in practica ei. In cursul "I0A scris se preci!ea!a semnele care trebuie sa apara si care arata obtinerea succesului in practica &ho7a, semne care intr-adevar sunt preci!ate in orice invatatura &ho7a traditionala. In traditia tibetana aparitia unei mici gauri*orificiu in crestetul capului, ca urmare a practicii &ho7a, este considerata esentiala pentru certificarea succesului practicii. &ractic, si la ora actuala, in manastirile tibetane si la retragerile de &ho7a tinute in intreaga lume, la finalul practicii, se cercetea!a daca toti praticantii au obtinut succesul in practica, evidentiat prin descoperirea acelei mici gauri si introducerea unui fir subtire de iarba. )A-A practicantul nu a obtinut acest semn, atunci inseamna ca practica sa nu a fost incununata de succes. 0a nu ne inchipuim ca practicantii de &ho7a traditionala, nu 8simt nimic. 1ici pe departe3 Insa aparitia unor 8stari nu este nici pe departe suficienta3 )e exemplu, un lama destul de cunoscut la ora actuala, +en!in 9angyal (inpoche povesteste intr-una din lucrarile sale cum in urma practicii &ho7a din cadrul manastirii nu a obtinut semnele succesului, si cum maestrul lui, nemultumit, l-a pus sa practice din nou intensiv &ho7a in mijlocul unui cerc de calugari care practicau si ei &ho7a, pana ce in final, a reusit sa ii infinga un fir de iarba in orificiul aparut in crestetul capului3 )eci si la ora actuala in traditia budista se considera in continuare ca neaparitia acestui semn arata ca practica nu a avut succes3 In cadrul cursurilor "I0A, nimeni pana acum nu a raportat aparitia acestui semn care arata obtinerea succesului, in urma practicii &ho7a3 -e arata acest lucru' -a practica nu a avut succes, conform invataturile traditionale. )e ce' :are toti practicantii au fost ;larvari;, sau este ceva in neregula cu practica ;&ho7a; predata la "isa' <a inceputul cursului de &ho7a scris de la "isa se preci!ea!a= "Forma traditionala, clasica, de abordare a tehnicilor Phowa este aproape inaccesibila unui aspirant occidental". Aceasta afirmatie este si ea complet falsa. <a ora actuala mii de oameni din intreaga lume, complet ;nepregatiti;, au urmat cursuri de &ho7a serioase, traditionale, tinute de diversi lamasi autori!ati din intreaga lume si au obtinut succesul in practica &ho7a, evidentiat prin semenele obiective aparute, nu prin ;stari;. -eea ce este si mai ciudat in cadrul cursurilor "isa de ;&ho7a; este ca, desi in cursul scris se preci!ea!a corect semnele fi!ice care trebuie sa apara pentru a verifica succesul in practica &ho7a, in cadrul inregistrarilor audio, >. 4ivolaru face urmatoarea preci!are= "Chiar si fara aparitia vreunui semn fizic, daca launtric au aparut sublimele stari, inseamna ca am reusit. Fenomele fizice apar

la cei care au un nivel mai grosier, la cei mai elevati pot sa nu apara semnele fizice, ci doar fenomenul launtric". Aceasta afirmatie este in completa contradictie cu textele traditionale si cu practica &ho7a asa cum este ea reali!ata in India, 1epal, +ibet, 4hutan, etc. In plus, cei care vor participa la un curs &ho7a traditional, de pe o linie budista autentica, vor descoperi ca practica in sine este destul de diferita in raport cu ;&ho7a; practicata la "I0A, ,care este de fapt o compilatie reali!ata pe ba!a lucrarii lui ?vans 9ent!, si condimentata cu diverse elemente crestine si hinduse, practicantii trebuind sa priecte!e 0inele Atman ,concept hindus. in imparatia lui )umne!eu +atal ,concept crestin. printr-o tehnica budista..., si vor descoperi ca la sfarsitul practicii vor obtine semnele traditionale care arata succesul. :are de ce la "I0A nu apar aceste semne' :are de ce se preci!ea!a ca aceste semne 12 sunt necesare si ca apar doar la cei ;grosieri;' 0a intelegem deci ca toti calugarii*yoghinii tibetani si maestrii care practica &ho7a in mii da manastri budiste de pretutindeni sunt niste fiinte grosiere, si cei de la cursurile "I0A sunt toti niste ;elevati;' In continuare un scurt citat dintr-o discutie pe care am avut-o cu un “expert in domeniu, un om cu !eci de ani petrecuti prin manastirile din 1epal si +ibet=
“The

Phowa training is usually given to very young monks when they enter the monastery. They go into a !"# days retreat and at the end of the retreat, they come toward the main $ama and show the result %the bump on the top of the head&. 't that time, the $ama insert the herb so that the bump is pierced and the pus is released. The herb is considered to have antiseptic properties and is used probably for this reason. (t is also necessary to pierce the bump because it is full of pus, blood and watery li)uids that have to go out. *therwise, you may risk an infection. (f you don+t have the kusha grass, then ,ust scratch the skin with clean nails until there is a tiny opening. (t is not really painful if the bump is big. Then after you see the young monks with the herb still planted in the bump and they keep it nearly a whole day. .-egarding the bump, this sign is ,ust a very common thing. (t does not mean one is )ualified for either teaching or performing Phowa for others %( mean there are of course people who think the contrary but they are deluded&. To be able to guide a Phowa there are other tests. .sually people get signs in between to "# days of retreat. If no sign occurs during that time, then this means there is probably something wrong with the way the practice is performed. For this reason, one should ask a qualified master to clarify the practice for us and make all aspects very clear. /ormally, even yogis of lower capacity reach signs in around "# days.+

Am uploadat mai jos si niste fotografii de la @ retrageri de &ho7a din intreaga lume, care demonstrea!a cele afirmate mai sus.

Tumo (Candali yoga)/Kundalini Yoga
1u am sa intru aici intr-o discutie amanuntita cu privire la diferentele*asemanarile dintre 5undalini Aoga hindusa ,ce apartine de fapt sistemului 1atha 0ampradaya. si practica +umo ,g+ummo.*-andali Aoga tibetana*yoga caldurii interioare. 0e stie ca ambele isi au originea in invataturile "ahasidhasilor indieni ce au fost activi in India intre secolele B -#C, lucru recunoscut pe larg in traditia tibetana, unde pe lista "ahasidhasilor budisti se regasesc si "ahasidhasi ce apartin sistemului 1atha. In plus, studierea textelor apartinand de ex. celor “D yoga a lui 1aropa traduse la ora actuala si in paralel a unor texte tantrice hinduse precum 0at--ha6ra-1irupana, va arata faptul ca, la modul esential, este vorba despre acelasi proces. +raditional, testul obiectiv care arata obtinerea succesului in practica +umo, este capacitatea discipolului de a usca un anumit numar de cearceafuri ude in care este infasurat, afara in aer liber, in +ibet, in plina iarna. Acesta este un test traditional, care se regaseste in scolile 1yigma, 0a6ya, 5agyu, 4on, etc. 4ineinteles, o multime de practicanti nu reusesc sa treaca acest test. )in cate stiu, la ora actuala, in manastirile 0a6ya, se da acest test la finalul unei retrageri de D ani, in 5agyu, de @ ani, etc. )aca un yoghin pica acest test, atunci aceasta arata ca nu a reusit sa obtina succesul in practica. 4inenteles, el poate povesti super stari, super exta!e, etc, insa daca a picat testul, degeaba. 0e considera ca practica sa nu a fost incununata de succes. Interesant este ca exista si un “clasament in diverse scoli= de exemplu, daca se usuca sub / cearceafe, testul e picat. )aca se usuca / atunci practicantul e “slabut . <a E cearceafuri insa, se considera ca succesul e deplin. )e exemplu, 0hard!a >yaltsen (inpoche, un mare maestru 4on, ce in anul #E@/ a obtinut asa !isul “corp de lumina ,di!olvarea completa a corpului fi!ic la moarte si dobandirea unui corp de “lumina ., cea mai inalta reali!are in sistemul )!ogchen*Atiyoga, a trecut in tinerete cu brio testul +umo, biografii sai afirmand ca in decursul testului “a reusit sa usuce noua cearceafuri ude . -e legatura are acest lucru insa cu scopul practicii +umo' "ai ales ca practica +umo nu are nici pe departe ca scop obtinerea capacitatii de a re!ista la temperaturi extrem de mici. +elul yogai caldurii interioare este retragerea energiilor grosiere in cele subtile si obtinerea celebrelor beatitudini tantrice, in special a celei de-a patra - “beatitudinea inascuta - acest exta! special actionand apoi ca un combustibil de racheta in aventura tantrica. -u toate acestea, maestrii tibetani nu au stabilit drept indiciu al succesului in practica yoga relatarea verbala a unor stari, beatitudini, etc, ci au ales dintre re!ultatele obtinute in urma practicii +umo, doar pe acelea care pot fi obiectiv demonstrate3 0i acestea sunt= capacitatea de a re!ista la temperaturi extrem de mici si capacitatea de a trai fara a consuma nici un fel de hrana.

&artea interesanta este ca exista la ora actuala studii reali!ate in diverse laboratoare ale lumii care arata ca acest fenomen este perfect real. -el mai celebru cercetator al acestul fenomen este dr. Ferbert 4enson de la 2niversitatea Farvard. -ea mai extraordinara dovada pe care am va!ut-o pana acum, este surprinsa intr-una din filmarile facute de dr. 4enson in #EBG, ,pre!entata pe larg si pe )iscovery. cand echipa sa a filmat, cu permisiunea lui )alai <ama, un grup de calugari, in Fimalaya, la o inaltime de /G$$ metri. ?chipa sa a filmat cum, in plina iarna, noaptea, niste calugari au iesit !ambitori din manastire, la o tempreatura de -#B grade si s-au culcat frumos pe jos, imbracati doar cu haina foarte subtire de calugar ,confectionata din pan!a de bumbac.. "-a amu!at cel mai mult cat de tare tremurau de frig cei care filmau acest documentar, imbracati cu niste geci extrem de groase, caciuli, manusi etc, si care erau socati de ceea ce vedeau. -alugarii au stat linistiti, “adormiti , pana aproape de dimineata, cand s-au ridicat frumos, au indepartat !apada care se ase!ase pe ei ,ningea. si au plecat inapoi inspre manstire. -el mai extraordinar fapt, asa cum povestea si dr. 4enson este ca au descoperit ca pe pielea calugarilor nici macar nu a aparut reflexul clasic la frig, asa numita “piele de gaina ,reflex pilomotor.. -eea ce arata, ca pur si simplu lor nu le era frig3 2n om obisnuit, ar muri sau s-ar imbolnavi grav daca ar sta atat de mult timp, nemiscat in !apada, la o temperatura atat de sca!uta. ,0uccesul deplin in yoga caldurii interioare duce la obtinerea a o multime de capacitati asa !is “paranormale - controlul asupra elementelor, levitatie, etc. Insa acesta este un nivel extrem de greu de atins. )in cau!a asta testul traditional vi!ea!a un fenomen care apare mult mai repid.. &entru cei de la "isa care considera ca la "isa nu se preda +umo si tin neaparat sa considere ca 5undalini Aoga este diferita de practica -andali Aoga, le recomand un alt test obiectiv practicat in India. ? vorba de &anchagni sadhana – “baia de foc , un tapas practicat in !ilele noastre de 07ami 0atyanada ,conducatorul scolii de yoga din 4ihar, din a carui carti >. 4ivolaru a plagiat cel mai mult.= of the five fires is austerity. (t is known as Panchagni. Panchagni is a rite of purification known as prayaschitta. (n Panchagni, first five e1ternal fires are endured2 four fires are lit and the fifth fire is that of the sun. Then the five internal fires raging within2 kama %passion&, krodha %anger&, lobha %greed&, moha %attachment& and matsara %,ealousy&, are endured. This is also known as the Pashupati vrata, which is a sacred vow undertaken to become master of the animal nature. Then follows the five on fire. The gains from this austerity are then given to others in the form of grace and blessings. Mastery over the elements in their physical as well as metaphysical form is one of the requisites for this practice. Pure, unflinching devotion is another. (t stands to reason that stamina
“0ndurance

and a vast )uantum of are also re)uired. This vow can be undertaken for twelve years, nine years, three years or one year. (n the year "33#, soon after arriving at -ikhiadham, 4wami 4atyananda undertook the vow of Panchagni for five years. (n the first year he endured one fire for si1 months and all five fires on Poornima and 'mavasya. (n the second year he lit two fires on all days and five on Poornima and 'mavasya. (n this way one fire was added each year and after the fifth year was over he endured five fires each day for one year. This was endurance of the five e1ternal fires.5. 64atsang with Paramahamsa 4atyananda, -ikhia, /ovember "3372 ! Please tell us about your sadhana of the last five years. ! ( had made a sankalpa to do Panchagni for five years. The sankalpa has to be made for either one year, five years, seven years, twelve years or a lifetime. Panchagni is difficult, it is not easy. (t was only due to 8od+s grace that ( did not fall ill even for a single day, because the five fires always burn man, whether they are the internal or e1ternal fires. 9ama %passion&, krodha %anger&, lobha %greed&, mada, %arrogance& and moha %attachment& are the five inner fires. They burn the inner being and make him sick mentally and spiritually. They completely s)ueeze the internal mental and psychic energies. The e1ternal fires dehydrate you physically and cause a lot of difficulties and diseases, but ( was not ill for a single day. :hen ( used to sit in the morning, the temperature around me would be ;#< centigrade, which is almost like a normal summer temperature. =y the time ( had completed the first round it would be >#< centigrade, and when ( started the second session it was ?#< centigrade. ( kept a thermometer which was used in the bread oven. ne day it struck !"#. =ut the ,oy and the peace were great. These are the five fires inside the subtle body which dry up a person+s being. To avoid these fires and to face these fires are two different things. ( did not avoid them@ ( faced them and faced them strongly. Aowever, sometimes ( felt as if ( would slip. *nly a person who can face these five inner fires can face the five e1ternal fires B the south fire, east fire, west fire, north fire and the fifth fire of the sun overhead. therwise a sannyasin who does $anchagni sadhana is committing suicide. Cou sit surrounded by four fires and above you is the sun. 'll the water in the body dries up. ' heart attack will definitely take place. 6 0vami 1iranjanananda spunea despre 0atyananda= 6 Paramahamsa,i is a person who always used to avoid heat and always lived in a very comfortable environment. =ut when he started to perform his sadhana he had to handle the heat of the fires with temperatures ranging beyond eighty degrees

Celsius. 'nd he does that in summer, from Danuary until the end of Dune, in the hottest part of the year. (n these e1treme climatic conditions he sits with four fires around him and the fire actually scorches his body. Eany times after performing his sadhana, his body is like burnt copper. =ut while he is sitting there for eight hours he is totally oblivious to everything that is happening around him. Funnily enough, there is no dehydration, no negative symptoms of this e1treme e1posure to the heat. (t we tried to sit in the sun for even three hours, we would have high blood pressure and dehydration. %o how can a person have such an ability to sustain heat, to absorb heat and not be affected by it& 'efinitely there must be some form of control of the elements, of the tattwas. It has been stated in the scriptures that only when a person is able to manage the heat of the fires e(ternally, does it become possible to transcend the mind. %o from his type of sadhana it can be said that he has mastery over the natural elements.) -onditia pentru a putea practica aceasta forma de tapas, este de a avea control asupra elementelor ,tatt7as.. A medita in plina vara, in India, cu / focuri aprinse in jur, este sinucidere curata pentru un om obisnuit. 07ami 0atyananda a reali!at acest ritual timp de G ani si este in continuare perfect sanatos. -eea ce, asa cum afirma si 1iranjanananda, demonstrea!a la modul obiectiv ca 0atyananda a obtinut controlul asupra elementelor. Adica a obtinut succesul in practica 5undalini Aoga. 0e ofera cineva de la "isa, sa isi demonstre!e maiestria atinsa in urma practicilor yoghine extrem de avansate, prin oricare dintre cele doua teste de mai sus' "ulti l-au va!ut pe >. 4ivolaru la spirale imbracat cu un simplu tricou, etc, cand afara era frig, insa putini stiu in ce hal tremura ulterior, cand ramanea singur. ?ra de fapt vorba de o demonstratie de vointa, nu de una de maiestrie in practica yoga. ,nu !ic ca vointa e un lucru rau =. In plus, sa nu uitam ca in textele specifice sistemului 5undalini Aoga, sunt enumerate o serie intreaga de siddhisuri, ce apar ca re!ultat a tre!irii complete a energiei 5undalini= levitatie, invi!ibilitate, clarvi!iune, etc. )in moment ce >. 4ivolaru sustine ca este un mare 8maestru tantric , care si-a tre!it perfect 5undalini, inseama ca le detine pe toate. Il invitam sa ne demonstre!e oricare dintre aceste siddhisuri3

rong!ug – sau transferul “fortat al constiintei in corpul unei alte fiinte
+oti cei din cadrul "I0A stiu de aceasta practica extrem de secreta, care se presupune a fi pierduta. In relitate, ea este in continuare transmisa, in secret, in diverse scoli budiste. +estul reusitei in aceasta practica este simplu. 0e ia una bucata cadavru ,de om sau chiar de animal., intr-o stare cat mai buna, ,preferabil foarte proaspat. si se efectuea!a transferul in fata martorilor. 0curt si la obiect.

)upa cum se stie, cand "arpa a demonstrat discipolilor aceasta practica, nu i-a pus sa il creada pe cuvant ca stapaneste aceasta tehnica, ci a efectuat la modul concret, in fata lor, transferul3 )upa cum se afirma, > 4ivolaru este un mare expert in aceasta practica. -hiar el a afirmat ca tehnicile sale preferate sunt 0amyama si &ho7a*)rongjug. Asteptam cu nerabdare o demonstratie publica a maiestriei sale in aceasta practica.

Yoga somnului constient
0uccesul in practica yogai somnului constient este foarte usor de testat. 6Fn "3G", cercetatorii americani :. Hement, 4. $a=erge, $. /agel si D. *wens de la .niversitatea 4tanford, au realizat un e1periment in care subiectilor li se cerea ca sa semnalizeze inceputul visului lucid prin diverse metode observabile prin aparatele montate pe corp. Fn principal s!au utilizat ca semnal miscari oculare de un anume tip %convenite anterior intre visator si e1perimentator, masurabile cu un poligraf& si contractii fine ale pumnului %de asemenea masurabile&. Cei cinci subiecti au fost inregistrati fiecare I# de nopti, fiind selectate ;> de inregistrari relevante. -ezultatele au evidentiat ca in 3#J din cazuri visul lucid a inceput in faza -0E. 'u mai fost realizate e1perimente care dovedesc posibilitatea controlului voluntar al respiratiei in timpul visului lucid. 4ubiectilor li s!a cerut sa incerce sa!si tina respiratia sau sa respire mai repede %cu corpul fizic& in timpul visului lucid, datele obtinute evidentiind aceasta posibilitate. 'u fost puse in evidenta si capacitati de a semnaliza diverse actiuni din visul lucid cu miscari ale corpului fizic, adormit2 de e1emplu zborul, alergarea sau activitatea se1uala.5 &ractic la ora actuala, testarea obiectiva a capacitatii de a visa lucid se reali!ea!a foarte usor. -u un banal electroencefalograf, se poate vedea daca intr-adevar persoana testata este sau nu lucida in timpul somnului constient. Insa aceasta este o reali!are modesta. :ricine poate reusi sa devina constient in somnul cu vise, chiar si fara o practica yoghina. Insa in yoga visului, a fi constient in timpul somnului cu vise este doar un prim nivel. <a nivelul cel mai avansat se urmareste obtinerea unui control perfect asupra continutului visului si asupra “corpului din vis .

Yoga corpului iluzoriu
In una dintre cele D yoga ale lui 1aropa, asa !isa yoga a “corpului ilu!oriu , se urmareste ,in urma unor practici extrem de avansate. dobandirea unui asa !is “corp ilu!oriu , un corp subtil, ce poate fi perfect controlat, si care este utili!at

ulterior pe calea tantrica. Aici pot exista o multime de teste care sa evidentie!e sucesul in aceasta practica. 2n semn al succesului in aceasta practica este de exemplu capacitatea de a citi diverse texte, plasate in camere diferite, in timp ce corpul fi!ic este situat in alta camera ,-elebrul <ama Aeshe este unul dintre cei care era capabil sa faca acest lucru.. In plus, asa cum spunea si )alai <ama intruna din cartile sale, daca cineva dobandeste succesul in yoga corpului ilu!oriu, el poate sa devina un spion perfect, prin intermediul corpului sau subtil. KThe =uddhist literature and oral tradition record many instances of consciousness traveling with a subtle form outside the rough body. 4uch phenomena have also been noted in the :est and often labeled as "astral body travel." 'lthough it is difficult to correlate e1periences and identify individual cases from one culture to another within the classification scheme of that other culture, nevertheless it may be useful to outline some varieties of this phenomenon as found in the =uddhist traditions of (ndian and Tibet. *hrough intensive, deep meditation practice, it is possible to achieve an illusory body +sgyu,lus-. *his is the result of e(tremely advanced complete stage +rdzogs, rim, completion stage- practice in the highest class of tantra, anuttarayoga. It is with this body that one gains the nonconceptual realization of voidness with a clear light subtlest mind. In this form, it is possible to travel e(tensively outside the limitations of one.s physical body, working for the benefit of others. *hrough much meditation, one may also gain use of a dream body +rmi,lam,gyi lus-. *his form is particularly well suited for single,pointed attention, since while asleep one does not have the distraction of sense consciousness. *herefore, practitioners often cultivate it in order to make further progress in their studies. /aving gained control over the dream state and mastered this type of emanation, one can set out books in one.s room and memorize them while asleep. /owever, as the dream body is unable to make contact with concrete ob0ects and cannot turn pages, it is necessary to arrange several copies of the books so that there is no need for page turning. Eoreover, both dream and illusory bodies are connected to the rough body merely by karma. There are no physical links between the two.5

Practicile se"uale
-ireasa de pe tort de la "I0A. -ea mai placuta indeletnicire umana, cea mai “simpla si directa cale de evolutie spirituala in vi!iunea lui >. 4ivolaru. Ar fi foarte bine daca lucrurile ar sta asa. Insa din pacate, situatia e cu totul alta. In Vajrayana exista C conditii care trebuiesc indeplinite pentru a putea aborda

practicile sexuale. )aca cel care vrea sa se apuce de “maithuna nu indeplineste aceste conditii, atunci, orice ar face el, 12 practica tantra. -ele C conditii sunt= #. succesul deplin in practica +umo, evidentiat prin trecerea testului traditional expus mai sus si C. practica perfecta a celebrei tehnici Vajroli "udra In privinta tehnicii Vajroli "udra, se stie ca >. 4ivolaru a preci!at in cursurile sale si la diverse conferinte ca nu vede “sensul acestei tehnici, deoarece continenta recomandata de el este muuult superioara. )eoarece, spunea el, “odata ce ai ejaculat, degeaba absorbi inapoi prin penis samanta, caci niciodata nu o vei putea resorbi pe toata inapoi 2n exemplu perfect de ignoranta in domeniul tantric din mai multe motive. In primul rand, daca acesta ar fi sensul real al practicii Vajroli , atunci cei care si-ar da silinta sa practice Vajroli ar fi destul de naivi, deoarece sperma resorbita astfel ar ajunge in ve!ica urinara si nu inapoi in testicule si in ve!iculele seminale. &rin urmare ar fi eliminata prin urina, odata cu prima vi!ita la toaleta. Aoghinii indieni si tibetani nu erau prosti3 "otivul pentru care in practicile “portilor de jos ,practicile sexuale. din cadrul Vajrayana se foloseste practica Vajroli este cu totul altul decat ceea ce isi inchipuie naiv cei de la "isa. 2n yoghin care a obtinut succesul deplin in practica +umo, s-ar putea spune ca este deplin imun la cocaina =., deoarece starea de beatitudine pe care o resimte este coplesitoare. Acesta este si motivul pentru care in arta tantrica se folosesc mereu simboluri sexuale, deoarece exta!ul resimtit in practica +umo se spune ca este de o mie de ori mai intens decat orgasmul obisnuit. &rin urmare tantra nu are ca scop “imbunatatirea vietii sexuale. In arta tantrica se folosesc astfel de simboluri sexuale in incercarea de a se transmite cumva privitorului ceva din intensitatea exta!ului si a euforiei ce cuprind intregul sistem al yoghinului in urma practici yogai caldurii interioare. 0copul fundamental al acestei practici este capacitatea de a experimenta cele / beatitudini tantrice si mintea <uminii -lare, care in mod obisnuit este accesibila doar in momentul mortii. -apacitatea de a usca niste cearceafuri ude este evident, doar un aspect periferic. &rin urmare, revenind la practicile sexuale, ne putem intreba= de ce un yoghin care are capacitatea de a experimenta un astfel de exta!, abordea!a practicile sexuale' -e “nevoie mai are el de starea de “orgasm cand deja ceea ce el traieste la vointa este infinit mai intens' "ai este necesar pentru un astfel de calugar sa si-o traga in disperare cu !eci de femei, din toate !odiile posibile, ,sau sa priveasca ore in sir, !ile in sir chiar, filme xxx - unul dintre obiceiurile secrete ale lui >. 4ivolaru., pentru a trai nu stiu ce orgasm multiplu, cu continenta, atat de neclar definit la "isa' ?vident ca nu. 0copul practicilor sexuale tantrice este cu totul altul. Asa cum se preci!ea!a si in >huyasamaja +antra, si in cele D Aoga ale lui 1aropa, etc, scopul abordari practicilor sexuale este aducerea sub control a asa !isei energii

“atotpatrun!atoare ,care este cel mai greu de controlat., deblocarea “nodului energetic de la nivelul inimii si reali!area trecerii de la yoga caldurii interioare la yoga corpului ilu!oriu. In plus mai este “folosita o partenera si in situatia in care yoghinul nu este capabil sa deplase!e thigle-urile albe si rosii din corp doar prin practica meditatiei, si in scopul amplificarii celor / beatitudini tantrice ,pe care yoghinul trebuie sa fie capabil sa le experimente!e inainte de a se apuca de practicile sexuale.. Insa in toate aceste situatii, retentia seminala se reali!ea!a cu totul altfel decat la "isa. "ai exact, in urma succesului in yoga caldurii interioare , yoghinul reuseste sa isi controle!e perfect energia apana ,care produce ejacularea. si aceasta este resorbita in 0ushumna. Astfel, ejacularea devine practic imposibila. $rin urmare controlul se realizeaza dinspre 1subtil)2energetic inspre fizic# 1ici nu se pune problema ca adeptul tantric sa “pacaleasca instinctual natural al ejacularii, cu felurite pau!e sau contractii disperate ale diversilor muschi pubo-coccigieni 3 Altfel, exista riscul aparitiei unor boli. &rin urmare niciodata nu exista situatii in care sa se declanse!e prima fa!a a ejacularii ,fa!a de emisie. astfel ca spermato!oi!ii sa urce prin vasele deferente si lichidul seminal sa iasa din ve!iculele seminale si sa ramana in canalul uretral, fenomen des intalnit in cadrul practicantilor "isa si care in timp, poate duce la o multime de probleme. In Ayurveda se preci!ea!a clar= blocarea oricarui instinct natural poate duce la aparitia unor boli. Insa in ca!ul practiciilor sexuale tantrice corect reali!ate, instinctul de a ejacula este complet transcens. 0uccesul in practica Vajroli "udra se poate demonstra foarte simplu= yoghinul este invitat sa absoarba prin penis apa sau, la modul traditional lapte ,uneori mercurul este folosit de catre practicantii foarte avansati, mercurul preparat conform metodelor alchimice.. )aca reuseste, inseamna ca stapaneste Vajroli "udra. In cadrul "isa, toata lumea practica “tantra insa nu stiu nici macar un singur individ care sa fie cu adevarat calificat pentru aceste practici. Acesta este si motivul pentru care in "isa nu se vad re!ultate spirituale notabile.

Yoga starii de $ardo
2n alt test obiectiv prin care se poate evidentia nivelul spiritual al unui individ, este folosirea plantelor asa !is psihodinami!ante, sau a asa !iselor substante samanice. 2n individ Iluminat, ?liberat, etc, sau cel putin foarte avansat spiritual, este capabil sa ramana complet neafectat cand consuma astfel de substante. 0i aici, relatarea lui 07ami (amdas ,alias (ichard Alpert., care a oferit de doua ori <0) maestrului sau ,celebrul 1eem 5aroli 4aba. este foarte clara=

"(n "3? when ( first came to (ndia, ( brought with me a supply of $4H, hoping to find someone who might understand more about these substances than we did in the :est. :hen ( had met Eahara,,i%/eem 9aroli =aba&, after some days the thought had crossed my mind that he would be a perfect person to ask. The ne1t day after having that thought, ( was called to him and he asked me immediately, "Ho you have a )uestionL" *f course, being before him was such a powerful e1perience that ( had completely forgotten the )uestion ( had had in my mind the night before. 4o ( looked stupid and said, "/o, Eahara,,i, ( have no )uestion." Ae appeared irritated and said, ":here is the medicineL" ( was confused but =hagavan Hass suggested, "Eaybe he means the $4H." ( asked and Eahara,,i nodded. The bottle of $4H was in the car and ( was sent to fetch it. :hen ( returned ( emptied the vial of pills into my hand. (n addition to the $4H there were a number of other pills for this and that!!diarrhea, fever, a sleeping pill, and so forth. Ae asked about each of these. Ae asked if they gave powers. ( didn+t understand at the time and thought that by "powers" perhaps he meant physical strength. ( said, "/o." $ater, of course, ( came to understand that the word he had used, "siddhis," means psychic powers. Then he held out his hand for the $4H. ( put one pill on his palm. 0ach of these pills was about three hundred micrograms of very pure $4H! !a solid dose for an adult. Ae beckoned for more, so ( put a second pill in his hand!!si1 hundred micrograms. 'gain he beckoned and ( added yet another, making the total dosage 3## micrograms!!certainly not a dose for beginners. Then he threw all the pills into his mouth. Ey reaction was one of shock mi1ed with fascination of a social scientist eager to see what would happen. Ae allowed me to stay for an hour!! and nothing happened. /othing whatsover. Ae ,ust laughed at me. The whole thing had happened very fast and une1pectedly. :hen ( returned to the .nited 4tates in "3?G ( told many people about this acid feat. =ut there had remained in me a gnawing doubt that perhaps he had been putting me on and had thrown the pills over his shoulder or palmed them, because ( hadn+t actually seen them go into his mouth and had thrown the pills over his shoulder or palmed them, because ( hadn+t actually seen them go into his mouth. Three years later, when ( was back in (ndia, he asked me one day, "Hid you give me medicine when you were in (ndia last timeL" "Ces." "Hid ( take itL" he asked. % 'h, there was my doubt made manifestM& "( think you did."

":hat happenedL "/othing." "*hM DaoM" and he sent me off for the evening. The ne1t morning ( was called over to the porch in front of his room, where he sat in the mornings on a tucket. Ae asked, "Aave you got any more of that medicineL" (t ,ust so happened that ( was carrying a small supply of $4H for ",ust in case," and this was obviously it. "Ces." ! "8et it," he said. 4o ( did. (n the bottle were five pills of three hundred micrograms each. *ne of the pills was broken. ( placed them on my palm and held them out to him. Ae took the four unbroken pills. Then, one by one, very obviously and very deliberately, he placed each one in his mouth and swallowed it!! another unspoken thought of mine now answered. 's soon as he had swallowed the last one, he asked, "Can ( take waterL" "Ces." "Aot or coldL" "(t doesn+t matter." Ae started yelling for water and drank a cup when it was brought. The he asked," Aow long will it take to actL" "'nywhere from twenty minutes to an hour." Ae called for an older man, a long !time devotee who had a watch, and Eahara,,i held the man+s wrist, often pulling it up to him to peer at the watch. Then he asked,":ill it make me crazyL" That seemed so bizzare to me that ( could only go along with what seemed to be a gag. 4o ( said, "Probably." 'nd then we waited. 'fter some time he pulled the blanket over his face, and when he came out after a moment his eyes were rolling and his mouth was a,ar and he looked totally mad. ( got upset. :hat was happeningL Aad ( mis,udged his powersL 'fter all, he was an old man %though how old ( had no idea&, and ( had let him take twelve hundred micrograms. Eaybe last time he had thrown them away and then he read my mind and was trying to prove to me he could do it, not realizing how strong the "medicine" really was. 8uilt and an1iety poured through me. =ut when ( looked at him again he was perfectly normal and looking at the watch. 't the end of an hour it was obvious nothing had happened. Ais reactions had been a total put!on. 'nd then he asked, "Aave you got anything strongerL" ( didn+t. Then he said, "These medicines were used in 9ulu Nalley long ago. =ut yogis have lost that knowledge. They were used with fasting. /obody knows now. To take them with no effect, your mind must be firmly fi1ed on 8od. *thers would be afraid to take. Eany saints would not take this."

In plus, staretul uneia dintre cele mai mari manastiri din 1epal, a afirmat intr-un cadru foarte restrans, ca si la ora actuala in +ibet, yoghinii foarte experimentati folosesc )atura, cu scopul de a isi testa capacitatea de a ramane complet neafectati de puternicele experiente vi!ionare induse de aceasta ,aceasta in stransa legatura cu capacitatea yoghina de a ramane complet neafectat de vi!iunile terifiante de dupa moarte, din 4ardo. -ei care au ceva cunostinte in domeniu, reali!ea!a imediat despre ce este vorba. )atura este o planta extrem de puternica si uneori chiar mortala. )e fapt, este atat de puternica, incat celebrul antropolog "ichael Farner, afirma intr-una din lucrarile sale ca samanii experimentati o evita de multe ori, deoarece este “prea puternica si greu de controlat si folosirea ei indelungata duce la “nebunie . ,-unosc personal o situatie in care un individ absolut normal a consumat )atura si mai mult de C/ de ore a fost “nebun de legat . A alergat prin casa ,spre disperarea celor care erau cu el., a tipat, a purtat lungi discutii cu persoane imaginare, etc. ,halucinatiile induse de )atura sunt atat de reale, incat nu se mai poate face diferenta intre lumea reala si acestea.. In final, a adormit si cand s-a tre!it, nu isi mai amintea absolut nimic.. 2n yoghin avansat trebuie sa fie capabil sa ramana perfect constient, pe deplin neafectat, adica sa demonstre!e ca are un control perfect asupra mintii chiar si in astfel de conditii extreme. &ana acum, la "isa, nu am va!ut niciodata o persoana capabila de asa ceva. )impotriva. -at despre >. 4ivolaru, cei care il cunosc stiu ca desi era mare amator de astfel de substante ,pe care intotdeauna le testa inainte pe cei din jur =. ., nu era nici pe departe neafectat in urma consumului unor astfel de plante sau substante.

%amadhi/%amyama
"ai exista persoane din cadrul "isa, ,printre care si >. 4ivolaru, binenteles. care sustin ca sunt capabile sa intre la vointa in starea de 0amadhi cu suport, sau chiar in 1irvi6apla 0amadhi sau 0amadhi fara suport, ,conform definitiei date in Aoga 0utra.. "inunat. -onform definitiei oferite in Aoga 0utra, o persoana care este capabila sa atinga starea de 0amadhi la vointa, poate de asemenea sa reali!e!e si 0amyama=
6Concentrarea %HA'-'/'& este obligarea minOii %CA(TT'& sP se fi1eze sau sP stea focalizatP Qntr!un singur punct. HAC'/' este flu1ul neRntrerupt al activitPOii mentale asupra obiectului concentrarii. %P-'TC'C'&

'ceastP stare devine 4'E'HA( atunci cRnd se percepe interior, prin fuziune totalP, numai obiectul %'-TA'&, fPrP conStiinOa propriului sine. Cele trei realizate QmpreunP %HA'-'/', HAC'/' Si 4'E'HA(& constituie 4'EC'E'.5

+ot in Aoga 0utra se preci!ea!a faptul ca prin intermediul tehnicii de 0amyama ,identificare perfecta. se pot obtine o gama larga de puteri paranormale. -ite! doar doua dintre acestea=
6-ealizRnd 4'EC'E' asupra formei corpului Si suspendRnd receptivitatea faOP de formP, nemaie1istRnd contact Qntre ochi Si luminP, yoghinul poate deveni invizibil. Prin 4'EC'E' asupra forOei unui elefant sau a diferitelor aptitudini ale animalelor, puterea corespondentP este dobRnditP5 etc, etc

&rin urmare, un test simplu pentru un yoghin care sustine ca poate intra in 0amadhi*0amyama la vointa, ar fi sa isi aleaga oricare dintre sidhisurile obiective enumerate in cap @ din Aoga 0utra si sa il demonstre!e concret ,levitatie, invi!ibilitate, etc.. 4inenteles, unii se vor intreba daca nu este cam exagerat sa ceri cuiva sa isi demonstre!e nivelul manifestand astfel de capacitati “parnormale ' Aceasta a fost ideea care s-a imprimat mereu in mintea cursantilor "isa3 Insa realitatea istorica nu este deloc asta. -hiar si in 4iblie se povesteste cum Ilie a participat la un astfel de “concurs paranormal , din care a iesit invingator3 ?xista chiar si un sfant crestin care a trecut un astfel de test, atunci cand a fost provocat de catre musulmani3 In plus, traditia tantrica este plina de astfel de demonstratii paranormale3 1iciodata practicanti seriosi nu au dat inapoi in fata unor astfel de provocari, invocand scu!e penibile gen “umilinta sau faptul ca “)umne!eu nu permite asa ceva . )impotriva. -hiar si la ora actuala, in budismul tibetan se cere uneori unor practicanti sa demonstre!e concret anumite capacitati paranormale. In acest sens, revelatoriu este ca!ul lui "ichael (oach= 6Eichael -oach %born "3>I& is an 'merican teacher of Tibetan =uddhism of the 8elugpa school, and was the first :esterner to )ualify for the geshe degree at 4era Eonastery in (ndia. Ae received the degree after twenty!two years of training in both (ndia and abroad. Ae is a scholar in Tibetan, and 4anskrit. Ae is currently spiritual director at Hiamond Eountain .niversity in =owie, 'rizona, which he founded in I##7.
8eshe Eichael -oach has taken the vows of a fully ordained monk %I>; vows&, of which

one root vow is to never engage in any manner of physical union with another.5 4rusc, desi era considerat un practicant serios pana in acel moment, >eshe "ichael (oach a facut niste afirmatii foarte interesante= 68eshe Eichael -oach claims that around his IInd year, he realised emptiness and bodhicitta directly. These are two of the highest spiritual attainments on the path to =uddhahood. These claims are almost never made in public by the great Easters of any =uddhist lineage for very good reasons2 6't the age of twenty, ( travelled to (ndia, $and of the 'ryas, realized beings, 'nd first met the sages of Tibet. 'nd then at the age of II, Hespite the fact that ( myself Aad no good )ualities at all, ' seed inside of me 4uddenly awakened, a seed :hich was planted by the many efforts *f the me of my past lives, 'nd by the infinite blessings *f my $ama. 'nd so ( saw ultimate reality directly, 'nd ( achieved bodhichitta, The :ish for 0nlightenment2 ( entered the gate To the first level *f the bodhisattvas5, etc. Apoi, a intrat intr-o retragere, insa impreuna cu o femeie, in scopul desfasurarii unor practici sexuale tantrice= 6( completed, as well as ( could, Eany retreats in the tradition *f the Hiamond Tueen@ 'nd now for three years (n isolation, in the desert Aere in 'merica, (n a small Eongolian yurt, ( have stayed together

(n the great retreat, in the proper way, :ith a $ady, who is an emanation *f the 'ngel of Hiamond, a Eessenger@ 'nd (Uve undertaken the hardships needed To try to complete the two stages *f the secret teachings. 4o too nowadays To help to trigger The final transformation into The Hiamond 4ow herself, ( wear my hair 's the 'ngel Aerself does, 'nd her bracelet 'nd other accoutrement Together with my robes. ( know very well That what ( have Hescribed in these words (s very difficult to believe. 'nd yet ( call upon the power *f the truth that emptiness 'nd the fact that things still work 're in no way contradictory@5 &roblema este ca in scoala din care face parte ,>elugpa. un calugar nu are voie sa aiba nici un fel de contact sexual. )oar daca a atins un nivel spiritual extrem de inalt, poate utili!a astfel de metode. Altfel, este obligat sa renunte la roba de calugar pentru a aborda astfel de practici sexuale. Insa >eshe "ichael (oach a afirmat in diverse scrisori trimise catre )alai <ama si alti diversi lamasi, ca a atins un nivel foarte inalt de reali!are spirituala si ca prin urmare are dreptul de a aborda practicile sexuale tantrice= 6*ne of the ma,or vows of a monk or nun is to remain celibate, and not have any form of physical relationships with members of the opposite se1. 3eshe Michael 4oach5s current behavior, which involves a relationship with consort 6hristie Mc7ally , does not conform with this ma0or vow of a monk. In fact 3eshe Michael 4oach claims to be engaging in actual consort practice without breaking his monks vows. *his, by default, would necessitate that 3eshe Michael 4oach had at very least attained the 8th 9odhisattva 9humi, a level very close to 9uddhahood itself. (t must be stressed however, that the Gth =odhisattva =humi is an incredibly highly attained state, very close to full =uddhahood, and thus e1tremely rare amongst living beings. 4uch practices are almost e1clusively reserved for laypersons. (n fact, it is the

accepted tradition that monks disrobe before doing this practice. There are some legitimate practices in the =uddhist teachings which involve taking a consort, or partner of the opposite se1. These are almost e1clusively reserved for lay persons, and can only be performed by practitioners of an e(treme level of accomplishment. There are very few such practitioners alive. 3eshe Michael 4oach claims to be one.5 0titi care a fost raspunsul comunitatii budiste' I s-a cerut la modul cel mai clar sa isi demonstre!e la modul cel mai obiectiv nivelul spiritual atins, prin demonstrarea in public a unor puteri paranormale3 -hiar si )alai <ama, prin intermediul secretarului sau i-a cerut acest lucru3 6(n a letter to 8eshe Eichael -oach, following the three year retreat, $ama Vopa e1plains that a monk taking a consort is not generally accepted, and calls on 8eshe Eichael to prove his claims, something that he has not done to this day.5 $etter from $ama Vopa -inpoche, 4piritual Hirector of the FPET international network of =uddhist centers2 Hear 8eshe Eichael, This is my response to your letter. (f your conduct will be the way you e1plained in the letter then it will not be normal from the monasteries point of view or according to the monasteries point of view. :here the need is more important than what is to abandoned, along with that one should be able to perform other miracle powers, show control or freedom like Milarepa or like any of those yogi.s such as 'ukpa ;unleg. *hen, in this way, people can see the realizations and power and so devotion grows in them. <ven they have mistaken appearance, people see their special qualities of showing control and high realizations , in this way seeing the mistakes does not destroy peoples faith and instead they see only qualities. 8elongma Palmo in order to destroy the heresy of the people of the city who believed she had broken her vows and to inspire them and bring them to enlightenment, she cut off her head and put it on a spear and danced in space and said 6if it is true that ( am not pure, not a fully ordained nun then my head should not come back, if it is true that ( am pure then my head should come back5. Then her head came back on her body, like before, and that proved to the people in the city, the words of the truth. The head from the spear came back to her body as before, so everybody in the city completely believed that she did not have any mistakes and is pure, destroying all their wrong views and heresy and this caused them to have incredible devotion to her. =ust to clarify I don.t mean you have to be enlightened to do that kind of conduct. It

might seem that way from the story. >ll it means is having high realizations and showing to others through e(ternal miracle powers. 9y showing miracle powers then other people can generate devotion and non heresy. 9y seeing the miracle power, something e(ternal, then they can have faith in high realizations, seeing that you have control and you are free and whatever conduct you do does not have the stain of samsara. If one performs those behaviors to develop people.s devotion then it is not 0ust an ordinary miracle that is needed, one needs to do a special kind of miracle, for e(ample the?th 'alai @ama pee,ed from the top of the $otala and 0ust before the urine hit the ground he drew it back again inside his va0ra. >lso there is the story of the previous incarnation of 3onsar 4inpoche who pulled in mud through his va0ra. :ith much love and prayers, $ama Vopa $etter from the *ffice of A.A. the Halai $ama2 Hear -ev. Eichael -oach, This is to thank you for your letter :e have gone through your long e1planation but still do not support your coming to Hharmsala. If you have reached the path of seeing, as you claim in your letter, you should then be able show e(traordinary powers and perform miracles like the %iddhas of the past. nly then will the followers of *ibetan 9uddhists be able to believe and accept your claims. *therwise, as Ais Aoliness the Halai $ama is the 4piritual and Temporal leader of Tibet, having responsibility over the welfare of Tibetan =uddhism many have often complained to Aim that Ae should be strict with those who are not adhering to the general norms of discipline according to our tradition. 'nd your coming to Hharmsala will be seen by many as Ais Aoliness condoning your behavior and practice. (n view of all these we advise you not to visit Hharmsala in the greater interest of the purity of the Tibetan =uddhist tradition. Aowever, as for the other members of your group those who are interested are welcome to attend the teachings of Ais Aoliness the Halai $ama. Tenzin 8eyche Tethong 4ecretary to A.A. the Halai $ama *ffice of A.A. the Halai $ama5 4inenteles ca americanul >eshe "ichael (oach nu a putut demonstra in public nici o putere paranormala, ca dovada a nivelului sau spiritual “foarte inalt , si prin urmare la ora actuala credibilitatea sa s-a dus pe apa sambetei. -a urmare, )alai <ama i-a refu!at accesul la invataturile sale si si-a pierdut respectul intregii comunitati budiste.

Aceasta este o atitudine normala. -and cineva afirma ca are anumite puteri paranormale ,cum a afirmat si >. 4ivolaru de nenumarate ori, de ex in cadrul cursurilor sale, cand a povestit cu lux de amanunte cum s-a facut invi!ibil pentru a scapa de agentii securitatii pe vremea comunismului, cum l-a influentat telepatic pe gardianul arestului 0ecuritatii sa “uite o scara sprijinita de !idul inchisorii, “favori!and astfel “evadarea sa “spectaculoasa ,care de fapt in opinia cercetatorilor seriosi ai fenomenului penitenciar comunist, a fost doar o provocare din partea securitatii, pentru a-l prinde ulterior si acu!a si condamna pentru evadare, fapt care de altfel s-a si petrecut in ca!ul lui >. 4ivolaru., normal este sa ii ceri sa demonstre!e la modul cel mai obiectiv acest lucru3 1u sa inghiti mereu scu!e penibile. 1ici in trecut si nici la ora actuala astfel de scu!e nu au tinut3 -and cineva afirma ca detine anumite puteri paranormale ,aparute ca urmare fireasca a nivelului spiritual inalt atins prin practicile yoghine*tantrice. sau prin comportamentul sau, indirect, pretinde asa ceva, atunci daca i se cere, este obligat sa isi demonstre!e la modul cel mai obiectiv sidhisurile atinse. "ai ales daca asupra lui planea!a atatea indoieli, precum in ca!ul lui >. 4ivolaru. 1iciodata >. 4ivolaru nu a demonstrat la modul obiectiv o putere paranormala, gen levitatie, invi!ibilitate, capacitatea de a transcende legile clasice ale fi!icii, etc. 0ingura “demonstratie a fost un truc absolut penibil cu magneti, ,filmat in 0uedia si pre!entat o singura data la 0impo!ionul de Aoga de la Ferculane., pe care il poate invata in cateva minute orice pusti care studia!a o carte banala de ilu!ionism.

&mprentele in stanca
1u numai ca in budismul tibetan tantric exista acest obicei, de a demonstra in public, in ca!ul in care cei din jur solicitau acest lucru, anumite puteri paranormale, dar, din proprie initiativa, diversi yoghini ce atingeau un inalt nivel spiritual, reali!au astfel de “miracole , pentru a demonstra astfel nivelul atins si a amplifica astfel devotiunea si increderea celor din jur. -ele mai des intalnite manifestari de acest tip, sunt asa numitele “amprente in stanca , lasate de diversi "ahasidhasi. In general lucrurile se petreceau astfel= in momentul in care atingeau starea de Iluminare completa, si intelegeau cu adevarat natura mintii si a realitati, ,de obicei la sfarsitul unei lungi retrageri., isi puneau mana sau talpa pe o stanca si lasau o amprenta in piatra, pentru a demonstra astfel celor din jur nivelul spiritual atins. Iata ce spunea +ul6u 2rgyen (inpoche ,un mare maestru )!ogchen contemporan. intr-una din lucrarile sale= 6:hen a yogi reaches perfection in practice by reaching the stage known as the We1haustion of all phenomena,U all ordinary appearances vanish. Heluded e1perience simply subsides2 in his or her e1perience, deluded phenomenon as seen by other beings ceases to be. That does not mean it vanishes for those other people. *f course if all beings attained enlightenment it would cease@ but unfortunately this is merely theoretical. The general e1perience of sentient beings does not fall apart very easily, whereas the individual deluded e1perience of a practitioner can diminish and

disappear. :hen all sentient beings are enlightened, their shared deluded e1perience also vanishes. Ho not e1pect that your deluded e1perience will cease because we have a glimpse of nondual awareness. 01perience is unceasing@ what dissolves in that moment is simply our fi1ation on the appearance of things. The more this inner fi1ation dissolves, the more our inner feeling of solidity vanishes, until finally it becomes as 8Xtsangpa 8Xnpo Hor,e sang, as included in the 6-ain of :isdom52 'ppearances are an insubstantial play. 'll the relative forms of this magical trickery 're wide open and penetrable, $ike the rock behind my back. 't that point, he leaned back onto the solid rock and made an e1act imprint of his head and back.5 6Fre)uently disciples become greater in influence than their masters. EilarepaUs disciple, 8ampopa, had many, many students. 'mong them were three principle disciples. *ne, 4eltong 4hogom of /angchen, was )uite e1traordinary, and his disciples were remarkable as well. They could fly through the sky. :hen the sun rose in the morning, they would fly to the opposite side of the valley to catch the rays of the sun. :herever they set off from or landed, the whole flock, guru and disciples alike, often left their footprints in the rock. *nce my father took me to see the footprints and ( counted more than ;# sets all in a row. (n those days they obviously did not wear shoes, because all the imprints were of bare feet. *ne could see the imprints of the heel and toes very clearly. :hen the afternoon sun was sinking, the flock would fly back to the opposite side of the valley to catch its last rays , and again they would leave similar footprints.5

Am atasat si @ imagini cu astfel de 8amprente in stanca .

,foto #,C = &admasambhavaHs studentHs handprint near the opening of the cave 7here &admasambhava reali!ed Vajra6ilaya in &arping, 1epal foto @= &admasambhavaHs footprint in the "oon -ave at )ra6 Aerpa.

+ot ce am expus mai sus, toate “semnele succesului in diferite practici, se refera la sistemul tantric. 0istemul tantric este cel care utili!ea!a “masinaria corpului cum se spune in traditia tibetana, sistemul de tsa*lung*thigle ,sau nadi*vayus*6undalini., si prin urmare exponentii lui ating si astfel de capacitati “paranormale . Insa un exponent al sistemului Advaita Vedanta de exemplu ,precum (amana "aharishi, 1isargadata "aharaj, Iean 5lein, etc., in general nu va manifesta astfel de capacitati. +oate aceste teste sunt perfect valabile in cadrul unei scoli tantrice, iar >. 4ivolaru se pre!inta drept mare “maestru tantric , "isa fiind in vi!iunea lui o scoala “tantrica . Invataturile si practicile din cadrul "isa se presupun a fi de natura “tantrica , si prin urmare astfel de teste sunt perfect indreptatite. 0a nu ne inchipuim insa ca in budismul tibetan Vajrayana, orice <amas este un "ahasidha3 1ici pe departe3 "ulti maestrii tibetani contemporani au atras atentia asupra acestui fapt ,multi dintre occidentali au tendinta de a crede acest lucru.. &robabil ca nici G% dintre ei, nu sunt practicanti avansati. Insa majoritatea dintre ei au macar umilinta de a isi marturisi nivelul spiritual atins si de a nu po!a intr-o iposta!a care nu ii repre!inta de fapt3 )e exemplu, unul dintre lamasi de la care am primit invataturi, desi trecuse cu succes testul specific practicii +umo ,odata in +ibet, in cadrul manastirii si a doua in ?uropa, in cadrul unui experiment stiintific., cand a fost vorba sa predea anumite invataturi tantrice sexuale, s-a oprit si ne-a marturisit cu umilinta ca nu poate preda asa ceva, deoarece el este calugar si prin urmare nu are o experienta practica in acest domeniu3 )esi avea titlul de “doctor in stiintele budiste ,geshe., obtinut dupa #C ani de studiu si practica intr-o universitate monastica din 1epal, si predase ani la rand 0utra, +antra si )!ogchen, deci prin urmare din punct de vedere pur teoretic era foarte competent, nu stapanea practic acele invataturi si prin urmare nu le preda3 In schimb ne-a sfatuit sa mergem in 1epal sau +ibet si sa cautam un <ama care are experienta practica in aceasta directie. <a fel, in cadrul unei retrageri din >ermania, unul dintre cei mai mari si mai batrani maestri din 4on, considerat la ora actuala drept unul dintre cei mai avansati si mai eruditi practicanti, si-a marturisit in public nivelul spiritual atins, cand a predat anumite aspecte avansate din cadrul invataturilor )!ogchen, preci!and la un moment dat= “nivelul pe care il descriu acum, inca nu am reusit sa il experimente! . Insa, binenteles, deoarece tibetanii sunt foarte buni pastratori ai traditiei, a putut sa il predea, deoarece cunostintele teoretice exista. Acest gen de umilinta nu l-am intalnit niciodata in cadrul "isa. )impotriva, se considera in mod naiv ca >. 4ivolaru detine o serie de capacitati “paranormale , chiar el povestind despre unele dintre acestea, in diverse contexte ,invi!ibilitate, hipno!a la distanta, telechine!ie, tre!ire perfecta a lui 5undalini, etc... 1imeni

insa, niciodata, nu i-a cerut sa demonstre!e aceste capacitati3 -eea ce este extrem de ciudat3 0-au daca i s-a cerut, a refu!at dintr-un motiv s-au altul, invocand scu!e penibile gen “ma supun vointei )ivine si )umne!eu nu permite asa ceva sau “modestia ma impiedica . Iar in final, cand in sfarsit )umne!eu “a permis , a trimis cursantilor o inregistrare video cu un truc ieftin de ilu!ionism. )upa cum ati va!ut mai sus, in ca!ul lui >eshe "ichael (oach, )alai <ama i-a cerut sa isi demonstre!e in public siddhisurile atinse, preci!and chiar ca acest lucru ii va ajuta pe cei din jur, deoarece le va creste devotiunea3 0ingurele “demonstratii pe care le-a facut pana in pre!ent, in mod constant liderul miscarii "isa, sint asa !isele “exemplificari spirituale sau “inductii telepatice , aproape intotdeauna reali!ate pe mu!ica, care sunt de natura pur subiectiva si tin de gradul de expectanta si sugestibilitate al discipolilor. ? adevarat ca si in sistemul Vajrayana exista acest gen de transmisie ,numita “transmisia de la minte la minte ., insa realitatea este ,si se recunoastre deschis acest lucru., ca se pot numara pe degetele de la o mana cei care au fost capabili sa faca acest lucru in ultimii #$$ de ani. 0i in plus, se preci!ea!a in mod foarte clar ca discipolul trebuie sa fie foarte bine pregatit, pentru a putea sa primeasca o astfel de initiere. )aca cu adevarat >. 4ivolaru are o astfel de capacitate exceptionala, si este capabil sa induca oricui o stare dorita, atunci ar trebui ca acest lucru sa poate fi demonstrat oricand experimental. Ar trebui sa putem lua oricand de pe strada o persoana oarecare, complet nepregatita, fara nici un interes spiritual, si >. 4ivolaru sau orice alt 8instructor mai rasarit de la "isa, sa ii induca pe cale telepatica, o stare de exemplu de “beatitudine , sau de “tre!ire perfecta a lui 5undalini . -um ar arata un astfel de experiment, corect reali!at, astfel incat sa nu existe nici o urma de indoiala in privinta re!ultatelor obtinute' 0implu. 0e aduna un grup de /$-G$ oameni, fara nici o legatura cu "isa. >. 4ivolaru extrage in mod aleator un plic, care va contine starea care trebuie sa fie exemplificata, si incepe 8inductia telepatica . Astfel, nici el, nici cei din sala si nici macar experimentatorii nu vor sti dinainte ce stare va fi 8exemplificata . >. 4ivolaru va sta cu spatele la cei din sala, pentru a evita orice tip de comunicare. In final, fiecare participant la experiment, scrie pe o hartie ce stare a simtit. 0tiu deja re!ultatul unui astfel de experiment3 &e ce ma ba!e! in afirmatia mea' &e re!ultatele jalnice care se obtineau ani la rand la celebrele concursuri de 8perceptii subtile din cadrul "I0A3 0i sa nu uitam ca atunci, cei care participau la aceste concursuri aveau de ales intre un numar limitat de stari ce erau 8emise 3 4inenteles ca explicatia era de fiecare data 8nivelul larvar al discipolilor nu incapacitatea 8maestrului de a emite ceva3 1ormal ca in situatia in care procede!i ca la "isa, adica iei un grup de oameni si le spui= 8Voi exemplifica starea J si mai si pui o mu!ica care tre!este oricum,

oricarui om, o stare din gama celei ce se vrea a fi induse 8telepatic , normal ca multi dintre ei vor simti ceva3 ? vorba de un fenomen banal de pura autosugestie3 Insa asa cum stim cu totii, >. 4ivolaru a facut o astfel de exemplificare penibila, in cadrul unei emisiuni +V, pentru toti cei care urmareau in acel moment emisiunea si re!ultatele se cunosc. A fost doar inca un moment penibil adaugat la -V-ul sau exotic. Va reamintesc ca au existat intr-adevar astfel de maestrii, care aveau cu adevarat capacitatea de a induce absolut oricui diverse “stari . &robabil ca cel mai cunoscut ca! este cel al celebrului yoghin indian (ama6rishna, care, asa cum se spune in biografia sa, in momentul in care a avut revelatia lui 5ali a iesit din templu, si, in exta! fiind, a atins cu mana diverse persoane pe care le-a intalnit in cale. ?i bine, acestia au intrat in diverse stari de exta!, care au durat uneori mai multe ore, sau chiar !ile in sir3 <a fel, poate fi mentionat aici si celebrul telepat 9olf "essing, care a fost capabil sa faca o astfel de demonstratie chiar lui <enin, intrand in biroul sau ultrapa!it, fara a fi anuntat in prealabil3 -and a fost intrebat cum a reusit sa treaca de !ecile de gar!i inarmate pana in dinti, a explicat ca le-a indus pe cale telepatica ideea ca este 4eria, seful securitatii lui <enin, si binenteles a fost lasat sa treaca. Kara peruci sau alte accesorii 3 +inand cont de scandalul imens declansat in jurul miscarii "isa si in jurul lui >. 4ivolaru, ar fi ca!ul ca discipolii sai, care mai au catusi de putin discernamant, sa ii ceara la modul cel mai hotarat, sa isi demonstre!e la modul concret, intr-un cadru experimental chiar ,pentru a evita astfel orice alta demonstratie ieftina de ilu!ionism., nivelul spiritual atins. Ar fi suficienta o banala demonstratie de invi!ibilitate ,pe care o preda in cadrul cursurilor "isa., intr-un cadru experimental, pentru a iesi cu basma curata din scandalul in care se afla. Atunci ar demonstra intr-adevar ca este un maestru tantric, situat “dincolo de moral si imoral , si ar reusi sa se spele – macar in ochii propriilor discipoli, de acu!ele penale ce i se aduc. Altfel, 8bombardarea cursantilor yoga de la "I0A cu orice oca!ie, cu prelegeri si articole despre 8testele spirituale , 8demonul indoielii , K'specte oculte esenOiale referitoare la ,udecata criticP, acuzatoare, superficialP Si rPuvoitoare5 si 8decaderea spirituala a celor ce au indoieli si indra!nesc sa isi puna intrebari de bun simt, sunt doar metode penibile de manipulare persuasiva si spalare a creierului ,nedemne de o fi utili!ate de catre un adevarat 8maestru tantric . si arata doar lipsa de coloana vertebrala a celui care le foloseste si incapacitatea lui de a isi sustine afirmatiile prin fapte concrete.