The practice of tummo [gtum mo] through Tilopa’s realisation songs and the insight this provides into Tantric Buddhism

Abstract

In this essay, I give a brief introduction to the tantric vision of spirituality as lived even today by the yogis in the remote mountains of Tibet. There are many traditions that have survived to the present day, and among them one of the most detailed and whole both in practice and theory is Rechung Nyengyud, the ear-whispered lineage originating from Rechungpa, who in turn inherited all the secret teachings from the Indian Mahasiddhas Tilopa and Naropa. Through concentrating on the existing biographies of Tilopa, which exhibit the typical tantric symbolical description, one can gain an understanding of the world of tantric practice, where the ordinary life, through tantric symbolism and stories, transmutes into pure spirituality, enhancing the everyday situations of the practicing yogis. The most essential requirement is a kind of tantric presence and self-confidence, illustrated through the lives of the Indian Mahasiddhas, of which Tilopa is a perfect embodiment. Moreover, this self-confidence is gained by the yogis at the time of tantric empowerment, where their mortal body and impure mind are introduced by a competent master as a primordially perfect dance of mandalas and a glance at the pure mind of the Buddhas. The essence of tantric practices is the attainment of Mahamudra, the perfect confidence in the purity of unstained mind-essence. For this realisation, the most important practice is tummo (the fierce heat), which is at the centre of Naropa’s Six Yogas, the most well-known of the Tibetan yogic practices. Among Tilopa’s mystical experience-songs, several give a concise but essential description of the exact yogic techniques, theory, signs, and aims of tummo, giving us an in-depth insight into the underlying dynamics of the practice. The traditional secrecy surrounding these practices resulted in many misconceptions and obscurities concerning the reality and potential of Tantric Buddhist practices. Accordingly, my hope is to shed some light through this essay on the reality of tantrism as experienced by its initiated adepts. Recently, there have been many ground-breaking researches and translations of important texts, which undoubtedly help to gain a more holistic understanding about of tantric traditions, but the focus is still on Sanskrit texts. This approach is understandable as the teachings were originated or at least translated through the Indian culture. However, it ignores the fact that a vast body of important texts that were lost in India still survive both textually and as living traditions in Tibet, preserved in faraway monasteries and secluded hermitages. There is much work yet to be done, but as a first step I hope I can provide some insight that could become an inspiration for following investigations into this rich and ancient tradition.