Khenpo Tsultrim Gyamtso Rinpoche, a Tibetan yogi frequently contrasted with the incomparable Milarepa, while tending to the issue of Yidam practice inside the Vajrayana vehicle of Tibetan Buddhism, has stated: It is the euphoric body of the yogi or yogini that is the genuine Deity. So what may this mean? What's more, how, if by any means, is it (or might it be able to be) identified with the act of Yoga asana? We should investigate ... Yidam practice unfurls in two phases: (1) The Generation or Creation Stage, in which the particular god that one is working with is made, for example given a "structure" inside the creative mind of the professional; and (2) The Completion Stage, in which that made type of the divinity is broken up: settled into void, and (its buildup, its actual knowledge) light/brilliance. The training likewise, after some time, develops from one in which the divinity is simply a theoretical projection, to one in which the "common god" shows up, non-thoughtfully, before the expert, as an obvious part of his/her own brilliance. Yidam practice in general is based, in huge part, upon a beneficial utilization of the creative mind. It takes that limit (and solid propensity) the greater part of us need to make mental pictures, and uses this as a device to adjust us to, open us to, a reality that is more profound, more significant, and "more genuine" than the one we're routinely "fixed on." The envisioned types of the divinities have the nature of being capable, conceivably, to go about as entrances, or doors into these more profound real factors ... to place us in contact, straightforwardly, with parts of stirred psyche. Presently it's imperative to see the differentiation between ~ from one viewpoint ~ this Yidam-practice method of utilizing our creative mind (as a quite certain type of mental preparing, which eventually can free us), and ~ then again ~ an utilization of the creative mind which adds up to close to (constant, and frequently generally oblivious) fantasizing. To take part in dream is ~ from the point of view of Buddha Dharma ~ a non-gainful utilization of the creative mind: one that takes us further into the domain of conceptualization, mental elaboration, and as such further and further away from a reality which can possibly free us. So how does any of this identify with the act of Yoga asana? We could, above all else, consider every particular asana as a divinity structure: something we develop/venture (a la the Creation Stage) and afterward break up (a la the Completion Stage). Undoubtedly asana practice depends to a great extent upon a qualification among beneficial and non-gainful arrangements/employments of the body. The profitable arrangements (a la the beneficial employments of mental creative mind) are those which can possibly open us into a reality more profound than the insignificant physical, for example to the degree of the Central Channel/Shushumna Nadi, and the ensuing cognizant progression of that stirred vitality outward, into the entire system of nadis inside the unobtrusive body of the yogi or yogini. The non-beneficial arrangements (a la dreams), then again, just keep the vitality of our unpretentious bodies flowing unknowingly (separated from "reality" of the Shushumna Nadi) in old samskaric designs, for example keep us hovering on the wheel of bith-and-demise which in Buddhism is called Samsara. What's more, similarly that in divinity practice there is an advancement from the god as a simple calculated projection (however a possibly beneficial one!) to the non-applied appearance of the "regular god"; only so in our asana practice we frequently start with a somewhat "outside-in" approach, in which the asana is really a type of reasonable projection, for example it's a "thought" we have (from our educator, or books, or whatever) that we set forth as a game plan of (the presence of) bones, muscles, and so on ... be that as it may, it's not yet "genuine" or "regular." As our asana practice develops, increasingly more we're ready to work from the "back to front," in which the asanas rise suddenly, non-adroitly, as parts of our characteristic knowledge/brilliance. Our developments all through the asanas are mixed with the soul of what in Taoism is called Wu Wei: an easy exertion which normally delivers the "right" arrangements (rather than "forcing" those arrangements dependent on some outside "moral code" of asana practice). So how at that point do we progress from a reasonable to a characteristic method of communicating our asana practice? From the stances as unimportant calculated projections to articulations of a stirred bodymind? A specialist of the Generation Stage of Yidam practice may move toward this path by finding the Completion Stage inside the Creation Stage, by finding the disintegration of the structure as a natural part of the structure itself (much as ~ in Taoist hypothesis/practice ~ Yang is an inalienable part of Yin: they between are). In this equivalent way, our asana practice may re-part the disintegration of structure inside each structure/asana taken yoga asanas names with pictures and benefits. What's more, may ~ to broaden the guideline ~ put into cognizant and ever-developing relationship every restricting development ... So gradually our "thoughts" about the "right way" to do the posture are supplanted by a perpetually inconspicuous quaking which immediately adjusts us in a manner that permits our adroitly anticipated "body" to break down into the euphoric body of the god: a part of our own brilliance, pouring forward, shedding itself constantly, to assist every single living being.