There is a method of meditation/hypnosis that combines breathing, auto-suggestion, expectational hypnosis into a very smooth method of self-evolution. It is known by the Tibetans as: Tonglen (Pron. Tong-Len). Tonglen according to Wikipedia:
"Tonglen (Tibetan: གཏོང་ལེན་; Wylie: gtong len) is Tibetan for 'giving and taking' (or, sending and taking), and it refers to a meditation practice found in Tibetan Buddhism.
In the practice, one visualizes taking onto oneself the suffering of others on the in-breath, and on the out-breath giving happiness and success all sentient beings.[1] As such it is a training in altruism. The function of the practice is to:
- reduce selfish attachment
- increase a sense of renunciation
- create positive karma by giving and helping
- develop loving-kindness and bodhicitta
- it refers to all of the Six Perfections of giving, ethics, patience, joyous effort, concentration and wisdom, which are the practices of a Bodhisattva.
This practice is summarized in seven points, which are attributed to the great Indian Buddhist teacher Atisha Dipankara Shrijnana, born in 982 CE. They were first written down by Kadampa master Langri Tangpa (1054–1123). The practice became more widely known when Geshe Chekawa Yeshe Dorje (1101–1175) summarized the points in his Seven Points of Training the Mind. This list of mind training (lojong) proverbs or 'slogans' compiled by Chekawa is often referred to as the Atisha Slogans.
H.H. The Dalai Lama, who is said to practise Tonglen every day, has said of the technique: "Whether this meditation really helps others or not, it gives me peace of mind. Then I can be more effective, and the benefit is immense".[2] His Holiness offers a translation of the Eight Verses in his book The Path To Tranquility: Daily Meditations."
According to http://www.naljorprisondharmaservice.org/pdf/Tonglen.htm it is practiced by:
"In Tonglen practice, through our compassion, we take on (embrace without resistance) the various sufferings of all beings: their fear, hurt, frustration, pain, anger, guilt, bitterness, loneliness, doubt, rage, and so forth. In return, we give them our loving-kindness, happiness, peace of mind, well-being, healing, and fulfillment.
1) Sit quietly, calm the mind, and center yourself. Reflect on the immense suffering that all beings everywhere experience. Allow their suffering to open your heart and awaken your compassion. You may also choose to invoke the presence of all the Buddhas, Bodhisattvas, and enlightened beings, so that through their inspiration and blessing, compassion may be born in your heart. In this way, you are resting in bodhicitta—the enlightened nature of the mind. Bodhicitta, is an inexhaustible source of purity, generosity, and compassion.
2) Imagine in front of you, as clearly as possible, someone you care for who is suffering. Although this may be more challenging, you may also imagine someone you feel indifferent toward, someone you consider to be an enemy, or those who have hurt you or others. Open yourself to this person's suffering. Allow yourself to feel connected with him or her, aware of their difficulties, pain, and distress. Then, as you feel your heart opening in compassion toward the person, imagine that all of his or her suffering comes out and gathers itself into a mass of hot, black, grimy smoke.
3) Now, visualize breathing in this mass of black smoke, seeing it dissolve into the very core of your self-grasping (ego) at your heart center. There in your heart, it completely destroys all traces of fear and selfishness (self-cherishing) and purifies all of your negative karma.
4) Imagine, now that your fear, self-centeredness and negative karma has been completely destroyed, your enlightened heart (bodhicitta) is fully revealed. As you breathe out, imagine you are sending out the radiance of loving-kindness, compassion, peace, happiness, and well-being to this person. See this brilliant radiance purifying all of their negative karma. Send out any feelings that encourage healing, relaxation, and openness.
5) Continue this "giving and receiving" with each breath for as long as you wish. At the end of your practice, generate a firm inner conviction that this person has been freed of suffering and negative karma and is filled with peace, happiness and well-being. You may also wish to dedicate the merit and virtue of your practice to the benefit of all sentient beings.
Another Excellent Form of Tonglen
Clearly imagine a situation where you have acted badly, one about which you feel shameful or guilty, and which may be difficult to even think about. Then, as you breathe in, opening your heart, accept total responsibility for your actions in that particular situation. Do not judge or try to justify your behavior. Simply acknowledge exactly what you have done wrong and wholeheartedly ask for forgiveness. Now, as you breathe out, send the compassionate radiance of reconciliation, forgiveness, harmony, healing, and understanding. Breathe in the pain and the blame, and breathe out the undoing of harm. Breathe in taking full responsibility, breathe out the compassionate radiance of healing, forgiveness, and reconciliation. This exercise is especially powerful. It may give you the courage to go see the person(s) whom you have wronged and the strength and willingness to talk to them directly and actually ask for forgiveness from the depths of your heart.
Tonglen is a Practice and a Way of Life
Traditionally, we begin by doing Tonglen for someone we care about. However, we can use this practice at any time, either for ourselves or others. Tonglen can be done for those who are ill, those who are dying or have just died, or for those that are in pain of any kind. Tonglen can be done either as a formal meditation practice or right on the spot at any time. For example, if we encounter someone in pain, right on the spot we can begin to breathe in their pain and send out some relief. At any time, when we encounter our own emotional discomfort or suffering, or that of others, we open our heart and fully embrace what we are encountering on our in-breath. Breathing out, we offer the heartfelt radiance of acceptance, loving-kindness, and compassion. This is a practice and a way of life.
Practicing Tonglen on one friend in pain helps us begin the process of gradually widening the circle of our compassion. From there, we can learn to take on the suffering and purify the karma of all beings; giving others our happiness, well-being, joy, and peace of mind. Tonglen practice can extend indefinitely, and gradually, over time, our compassion will expand. We will find that we have a greater ability to be loving and present for ourselves and for others in even the most difficult situations. This is the wonderful goal of Tonglen practice, the path of the compassionate Bodhisattva."
Pema Chodron said it beautifully:
"In order to have compassion for others, we have to have compassion for ourselves.
In particular, to care about other people who are fearful, angry, jealous, overpowered by addictions of all kinds, arrogant, proud, miserly, selfish, mean —you name it— to have compassion and to care for these people, means not to run from the pain of finding these things in ourselves. In fact, one's whole attitude toward pain can change. Instead of fending it off and hiding from it, one could open one's heart and allow oneself to feel that pain, feel it as something that will soften and purify us and make us far more loving and kind."
In particular, to care about other people who are fearful, angry, jealous, overpowered by addictions of all kinds, arrogant, proud, miserly, selfish, mean —you name it— to have compassion and to care for these people, means not to run from the pain of finding these things in ourselves. In fact, one's whole attitude toward pain can change. Instead of fending it off and hiding from it, one could open one's heart and allow oneself to feel that pain, feel it as something that will soften and purify us and make us far more loving and kind."
Tonglen practice is not only for others but for ourselves and the environment as well:
"1. Environmental Tonglen
This consists of sitting and feeling the ''mood and atmosphere'' of our mind. Let's say that the mood we are feeling is unease, and the atmosphere seems dark. We would breathe in this unease and darkness, absorbing it into ourselves. Then, we would breathe out peace and joy, thereby clearing and cleaning the atmosphere and environment of our mind.
2. Self Esteem
The self-esteem exercise begins by imagining ourselves as two people. One is ''whole, compassionate, warm, and loving, like a true friend, really willing to be there for you, responsive and open to you, without ever judging you, whatever your faults or shortcomings.'' The second is the aspect of ourselves that has negative emotions and ideas, the ''victim.'' This is the part that says ''Nobody understands me,'' or feels wronged by people or society.
Again, breathe in, but in this process you are the first person, the whole, compassionate one, breathing in and absorbing all of the other's pain and negativity. And as you breathe out, let the compassionate self send ''healing love, warmth, trust, comfort, confidence, happiness, and joy'' to the other part." - http://spiritofmaat.com/archive/sep2/rinpoche.htm
This consists of sitting and feeling the ''mood and atmosphere'' of our mind. Let's say that the mood we are feeling is unease, and the atmosphere seems dark. We would breathe in this unease and darkness, absorbing it into ourselves. Then, we would breathe out peace and joy, thereby clearing and cleaning the atmosphere and environment of our mind.
2. Self Esteem
The self-esteem exercise begins by imagining ourselves as two people. One is ''whole, compassionate, warm, and loving, like a true friend, really willing to be there for you, responsive and open to you, without ever judging you, whatever your faults or shortcomings.'' The second is the aspect of ourselves that has negative emotions and ideas, the ''victim.'' This is the part that says ''Nobody understands me,'' or feels wronged by people or society.
Again, breathe in, but in this process you are the first person, the whole, compassionate one, breathing in and absorbing all of the other's pain and negativity. And as you breathe out, let the compassionate self send ''healing love, warmth, trust, comfort, confidence, happiness, and joy'' to the other part." - http://spiritofmaat.com/archive/sep2/rinpoche.htm
I breathe for the release of all beings who suffer or lack as well as those who haven't turned to their true nature of kindness and compassion.
Thank you for your time,
AnodynicHypnosis@gmail.com - Contact me for session prices
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