Difference between revisions of "Trongjug"
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| − | Trong-jug is usually done when the [[lineage]] holder has grown old or diseased. In this way, (s)he can pass from an aged weak [[body]] to a young strong one in a (theoretically) never-ending series. {{Wiki|Adepts}} in the [[West]] usually place all their assets in a [[trust]] fund that can be quickly transferred to the victim, thus insuring the continuity of their material gains once their new [[Wikipedia:Identity (social science)|identity]] has been assumed. Targets (or I should say the [[bodies]] of targets) often alienate or lose friends and relatives because of their radically different [[personality]]. | + | |
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| + | While [[trong-jug]] can be used to animate [[corpses]], travel as an [[animal]], and other [[trivial]] things, its primary use is giving practitioners virtual [[immortality]]. [[Trong-jug]] is the [[Wikipedia:Authenticity|authentic]] living [[root]] of all {{Wiki|vampire}} lore. Because the procedure is real, and [[lineage]] holders are active today, its implementation is always [[veiled]] under a thick coat of secrecy. [[Trong-jug]] is used this way: | ||
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| + | Having identified a healthy young victim, the {{Wiki|adept}} transfers his/her [[Consciousness]] [[Principal]] (CP) to that vicinity. Using {{Wiki|erotic}} {{Wiki|projections}} to loosen the target's [[own]] CP, the {{Wiki|adept}} "hooks" it through a lower orifice and removes it, causing (brief) clinical [[death]]. The practitioner's CP then enters the victim's [[body]] through its [[crown chakra]] and stabilizes at the [[heart chakra]]. The adept's original [[body]] is now [[dead]], but his/her [[mind]] functions through its newly stolen [[body]]. | ||
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| + | [[Trong-jug]] is usually done when the [[lineage]] holder has grown old or diseased. In this way, (s)he can pass from an aged weak [[body]] to a young strong one in a (theoretically) never-ending series. {{Wiki|Adepts}} in the [[West]] usually place all their assets in a [[trust]] fund that can be quickly transferred to the victim, thus insuring the continuity of their material gains once their new [[Wikipedia:Identity (social science)|identity]] has been assumed. Targets (or I should say the [[bodies]] of targets) often alienate or lose friends and relatives because of their radically different [[personality]]. | ||
{{Wiki|Adepts}} like to say that they are doing their {{Wiki|victims}} a favor by "freeing them for a better [[reincarnation]]," or helping [[sentient beings]] by keeping "[[empowered]] [[teachers]] (i.e. themselves)" around, because it is [[unpleasant]] for them to admit to what they really are: ruthless, vicious predators. Some insist that they always send their target's CPs to [[heaven]] [[worlds]], but this is also a lie. | {{Wiki|Adepts}} like to say that they are doing their {{Wiki|victims}} a favor by "freeing them for a better [[reincarnation]]," or helping [[sentient beings]] by keeping "[[empowered]] [[teachers]] (i.e. themselves)" around, because it is [[unpleasant]] for them to admit to what they really are: ruthless, vicious predators. Some insist that they always send their target's CPs to [[heaven]] [[worlds]], but this is also a lie. | ||
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| − | ===Trongjug: The [[Transference]] of [[Consciousness]]=== | + | ===[[Trongjug]]: The [[Transference]] of [[Consciousness]]=== |
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| + | A corpse can be taken by an [[evil spirit]] and become a [[rolang]], but a [[body]] may also be taken by a living [[Tibetan]] [[master]] through the practice of [[trongjug]]. The great [[Nyingma]] [[master]] H.H. [[Dilgo Khyentse Rinpoche]] explained that “the practice of [[transference]] is quite special. If someone is very old and will not live much longer, but still wishes to continue his [[dharma practice]] and help others, then he can enter a fresh corpse that is young, strong, and healthy” ([[Heruka]] 1986, p. 94). [[Khenpo Pema Sherab]] (Interview April 5, 2000) recounted that “a long [[time]] ago when [[people]] would [[die]], an old man who was honest and good would transfer into a young corpse” to avoid the disruption of one’s [[consciousness]] which occurs when transfering from one [[life]] to the next. | ||
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| + | Allegedly, [[trongjug]] is no longer practiced today. [[Ngakpa Karma Londrup]] (Interview May 4, 2000) noted that the [[transmission]] from [[teacher]] to [[student]] has been disrupted and so the [[lineage]] of that [[teaching]] did not continue. He was referring specifically to the [[time]] of [[Marpa Lotsawa]], a great [[Tibetan]] [[master]]. [[Marpa]] obtained [[secret oral instructions]] on the ejection and | ||
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| + | [[transference of consciousness]] ([[phowa]] and [[trongjug]]) from his [[master]] [[Naropa]] ([[Heruka]] 1996, p. 155). [[Marpa]] transmitted these secret [[doctrines]] to his son Tarma Dode, who later [[died]] suddenly. In [[Marpa’s]] {{Wiki|biography}} it is explained that “since the instructions of the ejection and [[transference of consciousness]] that bring [[enlightenment]] without [[effort]] in [[meditation]] were not destined to spread in [[Tibet]], they could not find even one {{Wiki|male}} corpse without a wound” ([[Heruka]] 1986, p. 171). | ||
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| + | In one well known story, the [[Indian]] [[pandit]] [[Shankaracharya]], was challenged to a [[debate]] on {{Wiki|sensual}} [[love]]. Being [[celibate]], he was at a disadvantage. The [[idea]] then came to him to practice [[transference]], and he assumed the [[body]] of a | ||
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| + | recently deceased [[king]]. The king’s [[body]] arose and he called all his handmaidens and [[consorts]] to his bedroom, where his lessons commenced. Returning to his [[own]] [[body]] the next day, [[Shankaracharya]] was then in a position to argue and win the [[debate]] ({{Wiki|Evans-Wentz}} 1958, p. 257). | ||
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| − | + | Abuses of such a highly developed [[tantric practice]] are further illustrated by the story of a {{Wiki|prince}} and his servant who both knew the practice of [[trongjug]]. One day the {{Wiki|prince}} transferred his [[consciousness]], out of [[compassion]], into a mother bird | |
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| + | which he had seen [[die]], so that he could feed its chicks. He asked the servant to watch over his deserted [[body]], but the servant who was attracted to the prince’s wife, took the prince’s [[body]]. The {{Wiki|prince}} then had no choice but to take the [[body]] of the servant ([[Khenpo Pema Sherab]], Interview May 4, 2000). | ||
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==See Also== | ==See Also== | ||
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* [[The Dead Arise: Cases of Death and Return in Tibet]] | * [[The Dead Arise: Cases of Death and Return in Tibet]] | ||
Latest revision as of 07:45, 25 December 2023
While trong-jug can be used to animate corpses, travel as an animal, and other trivial things, its primary use is giving practitioners virtual immortality. Trong-jug is the authentic living root of all vampire lore. Because the procedure is real, and lineage holders are active today, its implementation is always veiled under a thick coat of secrecy. Trong-jug is used this way:
Having identified a healthy young victim, the adept transfers his/her Consciousness Principal (CP) to that vicinity. Using erotic projections to loosen the target's own CP, the adept "hooks" it through a lower orifice and removes it, causing (brief) clinical death. The practitioner's CP then enters the victim's body through its crown chakra and stabilizes at the heart chakra. The adept's original body is now dead, but his/her mind functions through its newly stolen body.
Trong-jug is usually done when the lineage holder has grown old or diseased. In this way, (s)he can pass from an aged weak body to a young strong one in a (theoretically) never-ending series. Adepts in the West usually place all their assets in a trust fund that can be quickly transferred to the victim, thus insuring the continuity of their material gains once their new identity has been assumed. Targets (or I should say the bodies of targets) often alienate or lose friends and relatives because of their radically different personality.
Adepts like to say that they are doing their victims a favor by "freeing them for a better reincarnation," or helping sentient beings by keeping "empowered teachers (i.e. themselves)" around, because it is unpleasant for them to admit to what they really are: ruthless, vicious predators. Some insist that they always send their target's CPs to heaven worlds, but this is also a lie.
Lineage holders also like to emphasize the difficulty of the technique, but in fact it is fairly easy for those who have a good foundation in tantric yoga, especially phowa. However, initiation and instruction from an authentic lineage holder is best and makes the technique readily available when it is required.
Source
Trongjug: The Transference of Consciousness
A corpse can be taken by an evil spirit and become a rolang, but a body may also be taken by a living Tibetan master through the practice of trongjug. The great Nyingma master H.H. Dilgo Khyentse Rinpoche explained that “the practice of transference is quite special. If someone is very old and will not live much longer, but still wishes to continue his dharma practice and help others, then he can enter a fresh corpse that is young, strong, and healthy” (Heruka 1986, p. 94). Khenpo Pema Sherab (Interview April 5, 2000) recounted that “a long time ago when people would die, an old man who was honest and good would transfer into a young corpse” to avoid the disruption of one’s consciousness which occurs when transfering from one life to the next.
Allegedly, trongjug is no longer practiced today. Ngakpa Karma Londrup (Interview May 4, 2000) noted that the transmission from teacher to student has been disrupted and so the lineage of that teaching did not continue. He was referring specifically to the time of Marpa Lotsawa, a great Tibetan master. Marpa obtained secret oral instructions on the ejection and
transference of consciousness (phowa and trongjug) from his master Naropa (Heruka 1996, p. 155). Marpa transmitted these secret doctrines to his son Tarma Dode, who later died suddenly. In Marpa’s biography it is explained that “since the instructions of the ejection and transference of consciousness that bring enlightenment without effort in meditation were not destined to spread in Tibet, they could not find even one male corpse without a wound” (Heruka 1986, p. 171).
In one well known story, the Indian pandit Shankaracharya, was challenged to a debate on sensual love. Being celibate, he was at a disadvantage. The idea then came to him to practice transference, and he assumed the body of a
recently deceased king. The king’s body arose and he called all his handmaidens and consorts to his bedroom, where his lessons commenced. Returning to his own body the next day, Shankaracharya was then in a position to argue and win the debate (Evans-Wentz 1958, p. 257).
Abuses of such a highly developed tantric practice are further illustrated by the story of a prince and his servant who both knew the practice of trongjug. One day the prince transferred his consciousness, out of compassion, into a mother bird
which he had seen die, so that he could feed its chicks. He asked the servant to watch over his deserted body, but the servant who was attracted to the prince’s wife, took the prince’s body. The prince then had no choice but to take the body of the servant (Khenpo Pema Sherab, Interview May 4, 2000).
