Skip to content

Posts tagged ‘Mahamudra’

28
Feb

on Chöd, bodies of illusion, and transmission of the blessings of lineage…

A reader recently reached out on facebook and asked me to write a blog post touching on how lineage inspires us and how transmission works in modern day terms.  Needless to say, I was heartened by her request as I found it flattering, and because I have been playing around with this topic as it pertains to teaching Ngöndro at New York Tsurphu Goshir Dharma Center.  So, as an offering to this friend I write this post, warts and all, please feel free to correct it where I stray.

As Monday was Chotrul Düchen I went to Greenwood Cemetery to practice Chöd and Marpa guru yoga.  It had been a while since I had practiced there and I have been trying to remain aware of all of the local spirits, gods, and other beings whenever we do Chöd at the center as well as when we do our daily offerings to the protectors as of late, why not add cemetery beings as well, no?  Lest we forget, vajrayana brings with it a wide spectrum of beings, beings that we often risk denying existence by having an overly symbolic read of this particular vehicle.  I tend to feel that the more one does Chöd, the more one can sense some of what may linger in places like cemeteries and other similar places.  It is easy to say that our cemeteries are nothing the the charnel grounds of yesteryear- the terrifying haunted ones frequented by dakinis, tigers, jackals and other scavenging animals.  At Greenwood you won’t find freshly dead bodies rotting in a forest- visceral reminders of impermanence that grab- but when you take the time to really feel and take-in the monuments left behind to memorialize the pain of death, the sad realization that “this too did pass”, somehow the quiet solitude of the cemetery becomes quickly filled with spectres of those who passed in all manners of ways.  Whether poisoned, or burned to death, drowned, or left alone, most ways of having met death are preserved there.  Indeed, it is probably safe to say that very few of those whose remains are slowly composting were okay with the process of dying.

There is something so amazing about getting out and doing Chöd and other practices in the world- its a poignant way to bring the world into one’s practice.  Chöd has long been practiced “in the field”, so to speak, that is, in cemeteries, charnel grounds, places of fear and similar such locations.  A reader once pointed out to me how civil war battlefields are excellent places for such practice; indeed they are, as are Superfund sites and industrial wastelands (the modern day charnel ground?).  There are many.  Taking one’s practice outside and into the world can be a powerful way of emulating the examples of those notable lineage holders that we direct our prayers towards.  It may well be that the places in the sadhana where we take refuge in all of the siddhas in the Chöd lineage, the father lineage of method headed by Padampa Sangye, and the mother lineage of wisdom headed by Vajrayogini herself, when we are doing this practice in a cemetery, or a place that instills fear, a place of desolation, we create the conditions to reflect, the activities of Machik Labdron and all of the many facets of the lineage of Chöd that she inspired.  In this way we are manifesting a matrix of blessings that constitute a transmission of blessings that can be more real than we think.  This is very real and significant inner connection with the Chöd lineage, is something to hold dear and blend with one’s being.  These moments of sustaining connection when we feel confidently grounded, when it feels as if we are carrying the lineage with us as we walk to the grocery store, as we awaken in the morning, as we practice in formal sessions and as we go about our lives in post-meditation are incredibly profound.

Seated next to the cold marble monument of the Hope family,  amid the late winter/early spring afternoon light, as the sun peeked through the clouds revealing patches of rich blue, I invited Greenwood’s slumbering guests.  I offered the mudras of body speech and mind; all that appears as form, all that is heard as sound, and all that is thought or conceived of by the mind to the supreme assembly of the Chöd lineage.  These offerings, the entire ground of my experience of that particular moment became an offering to Machik Labdron, Padampa Sangye and his retinue, Vajrayogini and her retinue, Lord Buddha, Prajnaparamita and an array of Chödpas, as well as the eight classes of gods under oath, rakshas and rakshasis, mamos, demons of illness and karmic creditors.

That moment, spent in a vast cemetery in Brooklyn, surrounded by over five hundred thousand graves, a wonderful practice site that is also the location of the Battle of Long Island, the first and largest battle in the American Revolution, became a moment of connection, a moment where the possibility of intimacy with a particular practice arose and provided great meaning.  Moments like these, when we can dissolve the notion of Self, fully adorned with our foibles and limitations, our fears and anxieties, ornamented by our feelings of inferiority and clumsiness, when this can recede into the dawn of resting within the experience of the simultaneity of the field of refuge and our experience of mind, we create the occasion of inner empowerment, of blessing, of relationship which connects us beyond time and space to our lineage.  This is what keeps everything fresh and allows us to appreciate the illusion-like mirage of who we think we are.

I am always relieved (and grateful) whenever this experience occurs (sadly, it is not a very frequent occurrence) as these moments serve to remind me of just how much intention is part of the essential fuel of meaningful dharma practice.  We are often taught the importance of developing bodhicitta- the mind of enlightenment.  This is crucial. It is the way we frame and contextualize our practice; reflecting upon bodhicitta acts in a twofold manner: giving our practice meaning as well as bolstering it through the merit created by the generation of compassionate resolve (relative bodhicitta) and the wisdom of emptiness (ultimate bodhicitta).  While this is really important- it seems like an additional intention is vital as well, a point that was instilled in me by my first teacher, the late Ani Dechen Zangmo.  This is the intention that our practice brings fruit in a natural unimpeded way, that we open ourselves up to experiencing the possibility of fruition.  If for example, we begin our practice sessions convinced that we are complete failures and that practice will only benefit us slowly over incalculable aeons, then there is a strong likelihood that this is how our experiences may arise.  It doesn’t mean that just because we think we will get enlightened in one meditation session that we will, rather, her advice was to keep alive the possibility that our practice will bring fruit- because after all, one day it will.  Whether it be Ngöndro, Chöd, Calm Abiding, or any other form of practice- when we disconnect ourselves from the inevitability of our recognition of our inherent Buddha nature we throw a rather large self-created stumbling block in our way.

Om Ah Hum

I am reminded of an Irish woman who I befriended fifteen years ago in Bodh Gaya.  We came to be friends over many shared breakfasts with a large group of  western practitioners who stayed at the Burmese Vihar.  At the time she was following a Gelukpa teacher- and for some reason that I fail to remember, was encountering doubt about her practice.  I had suggested that she meet the late Kyabje Bokar Rinpoche, a very dear teacher, who was leading the Kagyu Monlam, and helped to arrange a meeting.  It proved to be meaningful to her as ten months later I ran into her at Bokar Rinpoche’s annual Mahamudra Seminar.  At one point after lunch she and I met for tea and I asked what she thought of the seminar- she started to cry and then smiled and told me how amazed she was by the fact that Bokar Rinpoche suggested that our practice could bring the fruit of realization in this life-time. The very notion that realization wasn’t necessarily something that was to be experienced at some point in the distant future was so counter of the view that she had cultivated- she was now tasting the possibility, she was joyful, light, buoyant; she seemed to have had a profound realization that changed her.  It was really amazing- recalling that afternoon conversation still brings great joy to me and leaves me feeling happy.

Kyabje Bokar Rinpoche and Khen Rinpoche

That the experience of deep realization need not be something that eludes us because of a particular conception of time, or because we think that we are unworthy, or unable, broken, far away from our teacher, or tiny is something that can run counter to the way we see the world around us and our experience of it.  This is not to diminish these feelings.  I realize just how easy it can be to feel distant, incapable and unworthy.  Yet I have come to learn from my own experience that during those moments when I can naturally offer all appearance, all sound, all mental formulations; when I can just rest in the experience of mind; when everything seems to settle into ease; then I am reminded of the illusory nature of Self, and that it is not real.  These moments of receptivity are powerful and they break the habit of feeling that we are deluded beings, they are moments of empowerment, and personal moments of inner transmission.

Along these lines, we find in the guru yogas of Milarepa, Gampopa and Marpa prayers that help us keep the possibility of the experience of direct awakening ever present:

Grant your blessings so that all obscurations of karma, klesha, knowledge and habitual tendencies may be purified at this very moment.

Grant your blessings so that they may be purified on this very seat.

Grant your blessings so that they may be purified during this very session.

Grant your blessings so that our very beings may be purified.

Grant your blessings so that our very beings may be liberated.

Grant your blessings so that they may be liberated at this very moment.

Grant your blessings so that may be liberated on this very seat.

Grant your blessings so that they may be liberated during this very session.

This very moment!  This very seat!  This very session!  What say you?  Does this fall within our frame of reference?  I can only speak for myself, but I sincerely hope it does.

Empowerment mandala from the Kagyu Ngak Dzod

In a way this view is worth exploring when it comes to receiving empowerments, or the transmission of a particular dharma from a qualified lineage holder.  Just as we explored above our relative receptivity towards actually being empowered within our practice, and what those experiences are like, it is worth looking at how we take empowerments, and when we do, what it is that we are receiving.

Before I go any further I would like to underscore my lack of qualifications for actually having any real worthy insights on this topic and to share the title of an excellent book that touches on a variety of aspects around empowerment, that is Tsele Natsok Rangdröl’s Empowerment and the Path of Liberation. I cannot recommend this book enough, and must warn that in comparison to the words of Tsele Natsok Rangdröl, my words are not much more than the dance of a puppet that is being used by a blind, deaf and mute crazed puppeteer. Nevertheless, I feel that the view instilled by Ani Zangmo and the late Kyabje Bokar Rinpoche are worth examining especially in regard to what is possible when we attend and receive empowerments.

It is generally said that in the past, especially when great masters were conferring empowerments, that the power of the blessings of the practices were so strong that there was the distinct possibility that the act of conferring empowerment had the effect of completely ripening the recipient thereby creating the circumstances for immediate enlightenment.  These days this is very rare indeed.  It is also worth noting that in the good old days of 5th through 12th century India the nature of conferring empowerments may have been somewhat different than what we have come to experience these days.  The stories found in the Seven Instruction Lineages by Jonang Taranatha, capture some of the atmosphere of what things may have been like.

Generally speaking there are four empowerments: vase empowerment, secret empowerment, knowledge/wisdom empowerment, and the precious word empowerment.  Each of these empowerments help to ripen us in differing ways so that we may actually achieve the experience of the particular deity for whom we are being empowered. The vase empowerment purifies all negative karma created by the body, blesses the vajra-body, empowers us to enter into creation stage practices, and allows one to achieve the nirmanakaya stage.  The secret empowerment purifies all negative karma created through speech, empowers us to recite the mantra, allows us the possibility of achieving illusory-body as well as the sambhogakaya stage.  The knowledge/wisdom empowerment purifies all negative karma created by mind, blesses the vajra mind, plants the seeds for the experience of fierce blazing, lays the ground for achieving the dharmakaya stage. The precious word empowerment purifies all negativities created by body, speech, mind and all obscurations, in the Nyingma tradition it plants the seeds for treckchö, and in the Kagyu lineage it plants the seeds for the experience of the state of Vajradhara, the experience of bliss-emptiness, supreme mahamudra, the svabhavikaya.

Again, as I am by no means an expert, I heartily refer those interested to explore Tsele Natsok Rangdröl’s  work as well at Book Six/Part Four of Jamgon Kongtrul Lodro Thaye’s masterpiece, The Treasury of Knowledge.  Chapter 12 deals with Initiation- there is a wealth of knowledge to be found in this chapter.  Each lineage has differences in the structure of empowerments, and one also finds diversity in the way that the empowerments are broken down or elaborated upon, Hevajra is different than Chakrasamvara, and Kalachakra is different still.  Nevertheless, despite the wide range, there are tonal similarities that are clear and distinct, as it the central importance of empowerment and transmission in vajrayana.

Of the function and purificatory effects of empowerment, Kongtrul says:

Initiations purify the obscurations of body, speech, and mind, and the three equally,

Establish competencies for the four indestructible states, ripen one as a fit trainee

Of the generations stage, self-blessing, and example and actual pristine awareness,

And bring about the attainment of the rank of vajra master.

Kongtrul essentially says that empowerments plant the seeds for all of the subsequent practice related to the empowerment.  From the permission to visualize oneself as the deity and begining to tread the path of the generation stage all the way through completion stage practices, through to the fruition activities of the vajra master.  This view is held as central today amongst the vajrayana lineages today as it was during Kongtrul’s time in the 19th century.

H.H. Dalai Lama w/ Kalachakra mandala

When large transmission cycles are offered, as in the case of the Kagyu Ngak Dzöd which was recently given by the precious master His Eminence Goshir Gyaltsab Rinpoche at his monastic seat, Densa Palchen Chosling Monastery, or when the Rinchen Terdzöd or Dam Ngak Dzöd are given these cycles of empowerments are often given to fulfill a few functions.  These large cycles serve to offer to the next generation of young masters the transmissions that they will receive, maintain and propagate, thereby guaranteeing that the dharma continues through time.  Some of these cycles have specific groupings so that disciples can receive a certain themed set of empowerments.  Lastly these collections act as storehouses where some of the rarer empowerments are protected such as Buddhakapala and Chatuhpita.

There are many ways that people receive empowerments, in some cases we take them as we would a blessing, in other cases it might be to create a connection with a particular cycle of practice, or with a particular master of the past.  Sometimes we specifically take them as we know that we will be taking these practices on in the future.  From there we move on to obtain the reading transmission and instructions on perform the desired the practices.

Whichever the case may be, it might be worth considering that a great deal rests upon our intention as we receive these transmissions so that their intangible benefits are also transmitted: the blessings, the connection with the vajra master and with our fellow participants who we become karmically linked with, as well as all of the ripening effects of all of the articles of empowerment, vase, crown, vajra and so on.  We should certainly engender the mind of awakening throughout the process, and we should keep in our mind that in receiving empowerment we also forge a connection with an entire transmission lineage throughout time.  We become part of the lineage and it us: where is the difference between the lineage and our mind?

Can we allow the possibility of cultivating the ground which contains the seeds of the four empowerments?  We never really know just how close those sprouts may be to pushing up the rich fertile soil of our being and fully manifesting.

In this way, in our own deeply personal way, we receive the lineage.  It is a profound time of vast meaning.  It may be that if we take empowerments with a focused resolve to actually receive the lineage, the connection, the blessings, the ripening and the not very easily communicable essential experience of the nature of mind, that what is conferred is the true lineage.  Whether this is actually true or not is difficult to know (or prove), but it does stand to reason that even though the actual conferral of an empowerment contains many benefits that enrich us, there is a lot that we too can bring to the experience.  Receptivity is one thing; if we can allow ourselves to stretch this sense receptivity through time and space then the transmission that we receive can be as complete as can be.  In a moment we can recieve the transmission of a complete expression of enlightenment.

Whether we are mixing the body, speech and mind of Machik Labdron with ours, thereby receiving direct empowerment from her, or from Lord Marpa during a session of guru yoga on the anniversary of his parinirvana, or from our very own vajra master in flesh-and-blood, the degree to what we receive and how completely it blends with our being is up to us.  May we all receive and hold the transmission of the wondrous buddha-dharma and may we manifest it completely and perfectly!  May all of phenomena be a precious charnel ground where we can reach beyond the limitations of this illusory self and experience the expansive ground of awareness! As winter turns to spring, may the seeds of empowerment begin to sprout everywhere allowing for the complete expression of wisdom-mind like a rising sun!

Gewo!

Advertisements
15
Feb

on time machines, weaving words and loosening our belt so that our minds can expand…

The Time Machine (1960) 3

My last blog post touched a lot of nerves- in a good way, from what I can tell, and it also seemed to have displeased others who came away from it thinking that it was written to complain about laziness, ‘spiritual materialism’ and the existence of a spiritual marketplace which often become more of a self-help, soft-core spiritual path.  While I understand the reaction, I don’t agree with such facile readings of the post- not that its difficile in the first place.

Whatever the case may be, whether these posts, and this blog, are worth the ether that allow them a fragile existence of any kind or not, leads me to a few deeper problems that have been something of a point of concern as well as curiosity for me lately, that is:  language and time.

I would first like to avoid the immediate association with these terms any cosmic relationship with philosophy and loosey-goosey bedroom-eyed mysticism, while simultaneously acknowledging that language and time are obviously thematically treated in great depth in both the study of philosophy and mysticism.  It may be that we are best served (for the purposes of this post) in allowing our analytical minds, the mind of blended comparisons and of discernment, to step aside as we examine for ourselves within the context of the personal meditation experience, how and what language and time mean, and how they appear.  Let’s put aside the study philosophy and try to approach this from what unfolds naturally on the meditation cushion, or, as we walk, or dream, as we paint and dance through this life of ours- for meditation experiences are always different from philosophical investigations.

magical calendars

We define ourselves through the use of language.  Outwardly we describe who we are physically, our characteristics and so forth, and then we fill in all of the details, our personalities, likes and dislikes, and all the rest.  We further dabble in collaborative fiction through supporting the personal narratives of our friends and loved ones, and in offering counter-narrative of those we dislike.  Soon, what may have begun as a relatively blank page (a debatable point indeed) has become filled with a testimony of who we would like be, who we envision ourselves as, and the way that we interpret the world around us.  This language is a tapestry of meaning, one in which we both consciously and unconsciously weave together a living history, along with the plotted trajectories of the future events that have yet to be lived.  In and of themselves these products of our individual relationship with language are amazing works of art that capture how we conceive, what we can allow to be, and what we must keep at bay.  They are our hells and our anchors; perhaps they prevent us from flying off into a manic subconscious world; or perhaps they confine us to knowable modalities of being that provide us with the tools for the experience of life.  Whichever the case may be, and I suspect that it is most likely a combination of the two (and many others) at differing points in time, language -in this context- acts, more often than not, like a prison; it is like a thief, and even more, language is like an unreliable friend whom we continue to trust even though she will continue to disappoint.  For somehow we cannot describe away the pain of loss, the experience of death, the terrible bouts with illness, and the fact that one day we will be forced to say goodbye to all that we hold dear- no matter how much we may try.

language

The images we create with our internal literary drives have a hieroglyphic quality in the true sense of the word hieroglyphic, that is: a highly symbolic form of writing which is difficult to interpret/assign meaning.  In the beginning was the word.  From that word, an entire world was created, a veritable cosmos- our interwoven personal narratives develop with increasing complexity and nuance creating a web, a net, or systemic literary story-line in which we capture every detail.  As I sit here, writing both this blog post as well as my experience of today, the soft beautiful light coming through the windows between the treas and fluttering prayer flags is captured as is the sweet smell of a yet uneaten pineapple offered in a recent Mahakala tsok that simultaneously soothes and excites.

Everything we do, all we experience, tends to be added to this net of meaning that is cast upon the phenomenal world.

There are times when we are able to put down our pens, or turn off whatever device we use to compose these narratives of distinctive being- one of the most common device in such work is our discursive mind.  The mind of spacial relationships, of color schemes, the mind of philosophy and dualistic comparisons.  Perhaps this is also the sociology mind, the mind of architecture, the mind of economics, and the mind of urban planning.  That part of us which organizes, the desire to play with the economics of mind; the way we become hypnotized by the production, consumption, and transfer of phenomena.

When we can put this down- although we’re not really putting anything down- then what we were formerly engaging with becomes less of an object and more of an experience.  There is almost a sense of relief in this, a wonderful supporting ease and perhaps the experience of a type of contentment.

the ceiling of the Sistine Chapel

In his very condensed version of the Ninth Karmapa’s The Ocean of Meaning, entitled Opening the Door to Certainty, the late Kyabje Bokar Rinpoche touched upon the enhancement practices of Mahamudra meditation.  These are described as ‘enhancement through eliminating five false ideas’.   The first of the five false ideas is that of objects.  Of eliminating the false ideas about objects Bokar Rinpoche writes:

Without grasping something real in the notion of samsara that must be abandoned and nirvana that must be actualized, but placing ourselves in the infinite one-taste of primordial awareness [of knowing] the non-duality of all phenomena gathered by pairs such as virtue and non-virtue, we eliminate false ideas about objects.

This is a wonderfully powerful instruction, that while presented as an enhancement practice in the context of the Mahamudra system, is worthy of examining, especially in light of how easily we craft global narratives of everything within and without.  I wonder how we can ‘place ourselves in the infinite one-taste of primordial awareness’ or settle ourselves in a position of quiet knowing in which we can allow ourselves to dissolve the need for narrative, comparisons, and allow the direct of experience of the world around us (and within us) to arise; a dancing array of inherently perfect appearance.  Easier said than done?  I’m not so sure about that- if we can playfully try to fold this into our everyday activities, I suspect that bit by bit we can massage the habits of stale knowing.  If we can play around with the view we’re really practicing something profound.

9th Karmapa Wangchuk Dorje

The second of the five false ideas is that of time.  Of eliminating the false ideas about time, Bokar Rinpoche continues:

Although there is no fundamental truth about the reality of the three times, we think within a mode obscured by the division into three times.  Consequently, realizing equanimity which does not establish a distinction of the three times, we eliminate the false ideas about time.

This instruction is especially relevant in helping to loosen the grasping of the compelling reality of our narration as we constantly pin things down (including ourselves) to various points in time.  Our past informs us in the present and helps determine the future; or so we tend to think.  Ideas of time having particular characteristics is a lovely subtle subject- Buddhism is rife with them: the number of aeons, life times, or years that it will take before we fully awaken is just one example.  Assuming that the past was a particular way, the notion of the golden days of long ago in relation to these degenerate times, is another poignant example.  The very notion of systematic evolution (individual spiritual evolution) is a wonderful blended assumption rooted in the false ideas of objects and time.  How many others do we hold on to?

What other unexamined aspects of our faith tradition do we just assume out of the habits of appearance and time?  What would it be like if we crafted our own notions based upon our experiences?

Wangchuk Dorje reminds us: “The division of the three times (past, present, and future) are simply the imputations of ignorant fools.”  More specifically, he warns us that included within this is the relationship that we may feel that we have with the past and future.  He further continues, “yogins and yoginis who have manifested this [realization] are able to bless a great aeon into an instant and an instant into a great aeon…  …if they were separate entities this would not be possible.”  Yet it is possible, and, it is up to us to ease into allowing this possibility.  This gets back to having set ideas about who we are, what we are capable of, and all of the other stories we have woven.

What happens when we wrestle with the solidity of time?  Or loosen our belts so that time can slip away…

Time Travel

When will your liberation occur?  Forget the texts, and all of the things you have heard, when will it be possible to truly ease into the mind’s essential nature?  After ngondro?  After you have mastered your yidam practice?  After a three year retreat?  After ordination?  After you die, in the bardo?  After you die seven times?  One hundred thousand times?  In the future? What about right now?  Did you already do it in the past, but got all distracted?

When we can see words as playful birds, and time reflected in the way that clouds appear and disappear in the sky, and the the solidity of our identities as the smoke of incense floating through the the rays of a setting sun, then maybe we can experience mind a little more clearly.  Not just the mind’s stillness, but by feeling out, as if expanding awareness to meet the bounds of space, without saying, doing, thinking, making notations, and without being Buddhist.  In trying to do this over and over, the artifice of relative reality can be seen, a necessary strange place that allows us to communicate, to help others, to support ourselves in the process of familiarizing ourselves with the mind- but not ourselves, not our identities.  Yet when we tighten our belts, we become men and women, Buddhists, with mass, height, characteristics, distinct identities that feel, want and need.  We have a cannon to follow and refer to, we experiment less and assume that it will all work out in the future, a bunch of now moments later, but the very now we live in is never seen as the free open experience of whatever arises without characteristics.

The wheel of life

Wangchuk Dorje reminds us that we cannot realize this through “merely listening and reflecting, examining and analyzing, being very knowledgeable, having a sharp intellect, being skilled in exposition, being an excellent teacher or logician, and the like.”  He goes on to quote the Gandavyuhasutra:

The teachings of the perfect Buddha are not realized by simply hearing them.  For example, someone may be helplessly carried away by a river but still die of thirst. Not to meditate on the dharma is like that.

And:

Someone may stand at the cross roads and wish everyone prosperity, but they won’t receive any of it themselves.  Not to meditate on the dharma is like that.

We can go around with ideas of this and that, with loads of empowerments, secret instructions and a plethora of practices to choose from but the real wisdom comes from practice, from trial and error.  In fact, just one simple practice is more than enough- by sticking to it and blending it with our waking and sleeping moments great wonders are possible.  We are very well served by examining how and why we hold these truths about ourselves, our paths, and time to be self-evident. In attempting to let the constancy of our personal narrative fall away like an unneeded belt, lets take these words and use them to unzip themselves so that our view is that of the experience of mind, fresh, free, naked and not of the three times.

24
Jan

on the shakedown, being a contender and the tantric rub…

for a few dollars more

In my training as a chaplain there was a fair amount of emphasis on learning how to connect and remain with difficult feelings that others were in the midst of negotiating.  Sickness, old age and death certainly shake up a lot of feelings- add depression, psychosis, loss, and physical/emotional/spiritual pain and you really have a lot to learn to become familiar with.  We were encouraged to sit in, remain with, and thoroughly explore what these feelings bring up within us.  Something always arises, we don’t have to look deep, as the game of thought/feeling association is something that the mind/heart just seems to naturally play.  I’m not sure that you can, or want to, change that.  What we can do is become more aware of these associations, and in so doing, get some room within this process that normally, on an average day has the effect of being like a big heavy ring in our noses that lead us this way and that without our knowing what is going on.

Lately I have been mulling over an uncomfortable notion that leaves me often feeling grumpy, pessimistic and a little exhausted: Buddhism in America is doomed to fail.  Or, we really run the risk of mucking-up the whole affair.  I don’t really feel this way all of the time, but I do feel this way from time to time.  It’s good to to sit with this discomfort and not whitewash it with the quick spiritual bypass of an investigated pure view.  Besides, when I look around I find plenty of reason to feel this way.

In a recent blog post on Tricycle.com, one which I found profoundly disjointed and dissatisfying seemed to help confirm these speculative worries.   Check it out here.  It seems that we as Americans have a hard time approaching Buddhism outside of a self-help, therapy-related arena.  It’s not really very surprising I suppose, given the huge publishing and marketing machine that has arisen around the self-help-industrial-complex and that of therapy.  Millions of dollars are invested every year and many millions more are reaped from soft, happy, easy to read, and even easier to hear books that promise some kind of feeling of connection and meaning in a life that can be quite challenging.  Yet, these new hybrids of Buddhism lacks most of what makes Buddhism, Buddhism.  In reading some of the comments, one person suggested that people want to learn about Buddhist meditation but not follow any religious path. I suppose this person is referring to Buddhism as an adjective and not a noun, it’s hard for me to not feel like I’m standing in quicksand in reading the comments- there appears to be little solid ground.

Snake Oil anyone?

I occasionally vacillate between the ‘standard’ Buddhist compassionate response to this dilemma by saying: “Well, at least the dharma is making it into people’s lives in some way- albeit in drips and drabs”, and a more militant feeling of disgust rooted in the sense that these little candy coated titles, prosaic presentations of the perfection of wisdom, are peddled more like Prozac than anything else.  Where is the gnosis?  How is the seemingly real and hard-fast rule of reality poked at and re-examined by these titles and ‘Buddhist’ forms of meditation? How does Buddhist therapy, psychotherapy in particular, negotiate the fundamental paradox that the Self that we seek to free and know better doesn’t exist? Is shining a light on the Psyche, bringing it into the realm of conscious mind, the same as enlightenment?

These are no small equations to balance.

In fact, I still find it bizarre that many of today’s western Buddhist dharma teachers are psychotherapists. Why is this necessary?  Does it lend more credence to the Buddhadharma? I appreciate the desire to integrate psychology into Buddhism from time to time, but I don’t see the value of a permanent amalgam of the two.  I also can see the value of presenting a parallel structure in order to help present Buddhism, yet I feel the need to remind myself at the very least, that parallel doesn’t mean the same. There is a real risk of creating hybrid Frankenstein-like equivalencies in which the experience of familiarization of mind (and by extension, reality itself- apparent and otherwise) is the same as having an integrated-Self.

19th century pusher-man...

When in meditation it’s pretty clear that trying to describe the way we subtly grasp after time, or after having an experience and then trying to quantify it, that words fail us.  This is nothing new, but it is startling when we settle ourselves into meditation and just rest our minds and then let ourselves notice the grasping that we are prone to.

Try and describe a remedy to grasping.

Already the use of the word ‘remedy’ creates a dynamic that is problematic- and before you know it meditation easily feels like a mess.  Yet when we let go into a natural awareness (and can truly see that there is nothing to take away or add), somehow we gain the clarity to ‘see’ again.  Words in their relative function are amazing.  They are magical jewels that ornament, they provide meaning and bless us with the ability to express ourselves, and yet they have limitations as well;  so to for concepts, notions, ideas, and other components that buttress meaning within our experience of the universe.  When we hold on and let our habitual grasping go it seems like the structures that we like to use to help explore Buddhism gain a sense of permanence and then what do we have?  How easy it can be to subtly miss the mark and assign permanence to the ideas that we use towards our own liberation.

And yet, for some reason we fail to spend our precious time in these investigations.  We fail to massage the heart and sit with whatever arises and learn how to experience it as an expression of enlightenment, and instead we opt for the self-help and therapy structuralism that seems rife with hypnotic distractions which may, at the end of the day, not serve us well if we want to follow the Buddhist path.

Oh, man, but to charge $150 an hour to teach ngondrö or shamatha, that ain’t gonna happen.

But, $150 an hour is reasonable for a jog on the never-ending treadmill of analysis, that’s some good shit!  Snake oil never felt so luxurious!

So is hitting a home-run with a best-selling book on finding the everyday wisdom of Buddhism in five minutes.  You’ll definitely have plenty of jonesing people lost in the foggy mist of the American dream lined up to buy your sequel or pay obscene prices for retreats complete with yoga.  Don’t forget to wear the latest DKNY dharma inspired sweatpants!  That way everyone will know how serious you are about Buddhism.  If you are finding it hard to stabilize your energies in the central channel, don’t worry, you can buy jeweler that does it for you.  Wow, I can just imagine how jealous King Indrabhuti might be- this makes Guyasamaja seem so pedantic.  We can all relax, the NY Times says that Glam is the new Om!  Oh, for a few dollars more…

Modern day pawo?

I finally wrapped up Christian Wedemeyer’s Making Sense of Tantric Buddhism: History, Semiology and Transgression in the India Traditions. Its a real masterwork in many ways.  Christian’s writing is lucid, evocative and filled with well pointed wit.  He brilliantly describes the varying academic “approaches” to the point of origin, development, audience, and practitioners of Buddhist Tantra in haunting detail; haunting in how easy it is to miss the mark and get caught up in one’s own academic back-story while attempting to treat a topic as complex and elusive as Tantra.  That part of the Buddhakapala Tantra is translated and included as an appendix is a special gift.  All in all, Christian’s delivery feels like the smooth cut of Manjusri’s sword, cutting through all of the ways that we feel the need to add more to things as they are.  In fact, one of the most profound take-away from the work is how we as Buddhists bring our own back-stories to our Buddhism, or that as humans rather, this is a very automatic thing- as Buddhists we are no different.  The way the events of our lives, the pains and joys, the highs and the lows, the limitations of our scope of vision (inner and outer) as well as our limited understanding of time all make us see what we see when we approach the dharma.  It’s difficult to see clearly.  Nevertheless, I highly recommend this book, so much so that I’m using it in a year-long course on exploring Buddhist Tantra at New York Tsurphu Goshir Dharma Center– if you haven’t become familiar with the work of the good Dr. Wedemeyer, I encourage you to do so.

I savor the sense of discomfort that I am left with from reading this book in seeing just how easily we miss the mark in thinking that we know how things are, how comfortable we get in our places of ‘knowing’, and how in order to get close to definitive meaning, perhaps we have to become comfortable with the discomfort of wandering, solitary, a hero- or vira/pawo, not unlike the symbol of a cowboy.

lawman_japanese_poster

Somehow when we get a Buddhism that is comfortable, cozy and full of the humorous wisdom of smiling Asian men- the Buddhism of cups of afternoon herbal tea- of the slow spiritual by-pass that separates us from the aspects of ourselves that are blood-thirsty, that are impatient, that can be uncomfortable we begin to fool ourselves.  At moments like these our spiritual path becomes a re-living of our back-story, what we want to believe (often out of convenience), and we are lead by that same thick metal nose-ring along our stupid spiritual path.  All the while the times of sand pass (as they naturally do) and we fail to head the silent whispers of the possibility of death.  Yet when we can see these dynamics more clearly, it is easier to wake up to the freshness and clarity of all that arises- it is as if we remove the Vaseline on a camera lens that gives everything that soft hazy, lazy, comfy, lack of urgency.  With clarity comes the ability to act- something which great cowboys like Hevajra, Chakrasamvara and Buddhakapala do with great effect.

once upon a time in the west

Maybe there’s not enough room in town for the both of us after-all.  Maybe there’s not enough room for the dualistic discursive ground that informs us in our spiritual paths when we use our path to run away from discomfort, inadequacy, complacency, homogeneity, and fear of truly addressing our needs.

Like Chakrasamvara or Hevajra, or Vajrayogini and Palden Lhamo, the solitary hero, the lonely cowboy often does what she needs because it is what needs to be done.  Ungrateful work, no doubt, but vital.  Facing the demons of bandits, posses of violent drunken thugs, the cowboy negotiates the law, killing as she needs, reluctantly at times, and at other times becoming the very law that she seeks to uphold.

Can we take hold of our practice in a way that makes it real and authentic, that honors/connects it to it’s roots without welding it to facile sub-structures that may speak more to our own inability to make our own origami shapes out of the never-ending supply of dharma?

Can we shed our soft assumptions, see our back-story, and our addictions to reality being a particular way for what they are?

We all know that sooner or later the hangman’s noose will tighten around this neck of ours, and that Yama’s posse is hot on our trail.  Time to roll up that blanket, cowboy and act.  You know what to do.  Tantra is unrepentantly non-dual, be careful of how you approach it.  If you can see the lama in appearance you’ll be alright.  If you don’t, there are other gunslingers out there- try one out, learn from them…

solitary hero

So, as I redouble my efforts to remain hopeful that our impatience and childish desire to run away from scary monsters is just an adventitious temporary stain (to reference Rangjung Dorje’s Mahamudra Aspiration Prayer), and rest in my feelings of grumpiness, futility and desperation I wonder: can you connect with the pimp and the pusher? With the snake oil salesman who rolls into town with a bottle and a bunch of promises? With the soft pastel clothes of a self-help guru? What about the lone hero who just wants a fist full of dollars?  Could you have been a contender?  What part of you wants to look hot on your cushion, with sexy mudras, and a bedroom-eyes meditation gaze?  From where do these impulses arise?  To where do they go?

These seductive subtle demons are tricky in that they are comfortable.  They speak to us in just the way we want to be spoken to, they look good (like us), and they just want us to be comfortable.  In fact, they may appear less like demons and more like attractive young gods and goddesses that urge us to bring some of accoutrements of the long-life gods’ realm into our lives, but beware of comfort- look deeply at what you are grasping after- I wonder what it is…

3
Jul

On equivalencies and a new dharma center…

Lately I find myself reflecting on equivalence.  Yet before I share my thoughts I would like to dedicate this blog post to Lizette, a hospice resident that I had visited who died yesterday.  May her experience of the bardo be one of restful ease!

As a chaplain the notion of the possibility of equivalence helps to bridge the differences between myself and others- between what might be expressed, or needed, by someone other than myself.  Ascertaining equivalence, a necessary act of juggling, forces us to examine our orthodoxies.  It opens the door to the barn where we keep all of our sacred cows, our assumptions, and very often, all of the ways that we lazily forego really examining how we are with others, especially in relation to our larger belief systems, and all of the other spheres that we occupy.  When I can find the points of connection that I share with people with whom one would assume there is no connection, I am usually left with an understanding of just how similar I am to others.  Equivalence helps to reduce the promotion associated with self-elevation might make me say, “As a Buddhist, I am different from you in that I believe….”, or, “As a Vajrayana Buddhist I feel that my path is better because….”

The word equivalence has its root in the early 15th century middle French word equivalent, which is a conjunction of the prefix equi meaning equal, and valent (as in valence) and valiant, which at that time period referred to strength, bond, and a “combined power of an element“.  I am reminded of the importance of valence electrons in chemistry and physics- specifically how the balance of electrical charges between atoms necessitate a sharing of electrons thus creating bonds between atoms.  From these bonds everything around us arises; indeed, through the play of interdependence everything that we know can come into being.

I find this metaphor helpful as it involves stepping out of the traditional norms of Buddhist language.  Of course, one might ask, “what language isn’t Buddhist?” In this question is a profound point.  If our approach to Buddhist practice, whatever form that may take, or for example my chaplaincy informed by my practice of Buddhism, cannot interpenetrate other forms of language, other modalities of thought,  or other creative models, it lacks the ability to maintain equivalency.  In this manner it ends up lacking the ability to be itself while remaining fluid;  it remains separated and isolated, at odds with whatever other it may encounter.  In this way I know that I run the risk of  falling into a discursive self vs. other perspective  when I feel a lack of openness, fluidity, and ability to be at ease with whatever arises.

It can be easy to feel self-conscious within, and around, our belief system which if one is Buddhist, often undermines our very ability to be Buddhist.  Indeed sometimes we try to be “Buddhist” as a way to distinguish oneself from others.  This kind of separation is a terrible violence- an awful form of self-inflation and spiritual self-destruction that seems to miss the larger point.

And yet, if we explore the possibility that no language can be found that exists outside of the framework of Buddhism in its pure natural manner of expressing itself then it is easy to appreciate true natural arising equivalencies.  We are no longer “Buddhist”, we just are, which I suspect was what Shakyamuni came to value within his spiritual quest.

Over the past two weeks I have had the fortune to visit two women who were actively dying at two different hospices in the New York City area.  Two very different women, going through different experiences of similar processes: dying.  Both of these women had strong spiritual paths- unique paths of self-taught wisdom borne through the constancy of the repeated trials and tribulations that only a full life can bring.  In their own ways, as self-taught “outsiders” they were Christ-like, and Buddhistic, and spoke of pure a basic expansive being without necessarily referencing any particular Buddhist vocabulary.  Indeed it appeared that the slow fading of the flickering flame of their life allowed them to rest in a peaceful alert awareness that was a real joy to experience.  Here I was, a chaplain, asked to come visit these two women who in that moment expressed a depth of view that I could do nothing but rejoice in and admire.  I left feeling very confident in their process- they were touching a nearly inexpressible beauty.  The visits with both women were punctuated by long silences with much eye contact- with simply being together, with a basic human connection.

Language, with its structural intricacies, its variegated forms, and kaleidoscopic ability to transform, often acts as a buttress in relation to our habitual referential reactions.  It allows for, and instills, comparison -creating an endless system of distinctions.  A literary color wheel, language runs the risk of pinning everything around us down; leaving us with a sense of knowing.  And yet I wonder, where and when, does knowing intersect with being- with the quiet awareness from just being?  What is the nature of their relationship within us?

My experience with Lizette, one of the two hospice patients described above, was that whenever I tried to use language and vocabulary to capture what she told me that she was experiencing a clumsy formalism ensued.  The beauty and power of her experience of being was made overly solid, overly distinct and “other” by trying to define it.  The only thing that kept this feeling alive was to join with it; to sit with her; and to not “know” it, but to be it.

What is the difference between discerned knowledge and knowing borne from resting within the moment?  Where, or perhaps more importantly, when, do our assumptions, our knowledge, or our better sense and logical mind of discernment (a deep and satisfying place of self-importance) get in the way of simple being?  How does language and knowing try to contain the simple being that is needed to allow us to rest in all of the equivalencies around us?

I am currently working on establishing a Dharma center here in Brooklyn called New York Tsurphu Goshir Dharma Center.  This center is the only center of His Eminence the 12th Goshir Gyaltsab Rinpoche, Regent of the Kamtsang Kagyu Lineage.  Just yesterday we received our 501 c 3 status as a church!  It is a great honor and joy to co-Found and Co-Direct a Dharma center headed by a mahasiddha, and amidst all of the uncertainty and fears of failure, or that this will be a complete disaster, I keep coming back to memories of ngondro and the trials that Milarepa, our not so distant father, underwent.

Rob Preece, in his book Preparing for Tantra: Creating the Psychological Ground for Practice, offers a compelling argument for equivalency as it arises between aspects of the hardship and challenge created by undergoing ngondro and other hardships that may share a contextual similarity.  Preece describes how all of the work and hard physical labor that he put into helping to build a center that Lama Yeshe was establishing was a prime ground for focusing the mind around dharma practice, planting aspirational seeds that would doubtlessly blossom into mature trees that provide support, shelter and benefit for others.  Indeed, I know that as I challenged my body by carrying hundreds of pounds of building materials, the back pain and discomfort of refinishing the floors in 100 degree heat lead me to feel closer to Milarepa than I have felt in a long time.  The practice of demolishing old structures, hanging sheetrock and cutting my hands while rewiring the shrine room allowed me to appreciate Preece’s point that ngondro was a creation meant to challenge, to purify, and to create gravity around dharma practice.  My seemingly small daily endeavors, in reality, connect me to my spiritual lineage which allows me to feel close to Naropa, Marpa and Milarepa.

Ngondro is one thing- a practice that I value and feel is too often treated as just a preliminary that is to be rushed through, but how is chaplaincy different?  Can it be any different? When we really look, can there even ever be a difference?

Milarepa never did ngondro, nor did Naropa- they had the benefit of having their teachers skillfully put them in difficult circumstances.  At first glance it could be thought that it’s just hardship and difficulty that is implicit in these kinds of challenges; but when you look a little closer, it looks more like what is happening in through these experiences is that the view is being clarified.

What is being clarified, or purified?  How is it really purified?  These questions are both rhetorical and actual and beg to be asked.  Blindly following through a ngondro pecha may be better than killing insects, but perhaps only in that it plants seeds that one day one may actually practice ngondro.  And when we actually practice ngondro, where is there anything that exists outside of that practice?  Refuge is everywhere.  The experience of Vajrasattva’s non-dual purity of unmodulated mind is everywhere.  The accumulation of merit arises with every breath.  The lama is everywhere.  Yet when we don’t “practice” ngondro what happens to refuge, the essence of purity, the accumulation of merit, and the blessings of the lama and the lineage?

I feel that there is a lot of wisdom in being able to rest into the awareness that accompanies being.  It acts as a reset button of sorts that allows us the ability to see things more clearly, to appreciate the richness of whatever arises without creating conflict, and to meet others where they are without needing to change them.  In this way, and with this perspective as a motivational factor, the world around us has infinite potential as a ground for practice.  New York Tsurphu Goshir Dharma Center becomes as meaningful as Bodh Gaya in India, Tsari in Tibet, and yet is no different from sitting on the subway of being surrounded by the overwhelming bustle of Times Square, as everywhere can be the center of the mandala of the experience of reality as it is.  It’s impossible for everywhere and everything to no longer function as the ground for practice.

This is the wish-fulfilling jewel quality that can be associated with resting in being with all of the equivalencies that surround us.  This is an expression of the multi-valent interconnected relationships that imbue our experience of reality with all of the qualities associated with pure appearance as described in dzogchen, mahamudra, the pure view or sacred outlook associated with yidam practice, and quite possibly the experience of grace in Christianity, or wadhat al-wujud, the unity-of-being as described by Sufi master Ibn ‘al Arabi.

So whether you are helping to renovate a place of dhrama practice, or simply liking it on Facebook, or enduring trials similar to those of Naropa, Marpa and Milarepa, or laying in a hospice bed in Queens, New York, who is to draw distinction between the type of, or depth of experience that we undergo?

Can we quiet our mind of endless comparisons?  Or allow for the mind of analytic distinctions to settle itself?

In doing so, perhaps the simplicity of being that arises reveals a constant soft rain of blessings and opportunities for authentic clear being.    May all beings taste this ambrosial nectar expressed by the blissful knowing glance of all of the mahasiddhas of all traditions in all world systems. Gewo!

12
May

On resting with Tilopa…

Recently I have found myself returning to some of the amazingly pithy meditation instructions attributed to Sri Tilopa (988-1069), the well-known Indian Buddhist mahasiddha who was the forefather of the Kagyu lineage.  His short, often poetic instructions, are something that help me in my personal meditation practice, as a ground for keeping myself feeling dynamic and internally connected as a chaplain, and in explaining to others the vajrayana perspective regarding what arises within the approach to death.  An example of such an instruction is as follows:

If you sit, sit in the middle of the sky.

If you sleep, sleep on the point of a spear.

If you look, look upon the center of the sun.

I Tilopa, who saw the ultimate, am the one who is free of all effort.

The expansive clarity of this type of instruction, for me at least, is very resonant- it offers a way to feel my experience of mind blend into the wideness of space while also experiencing a sense of focus; a relaxed single-pointed experience of breath, sound, transparency of thoughts, and edgelessness.  When this experience arises I feel very connected with Tilopa, as well as the other Indian mahasiddhas Naropa and Maitrepa.  Sometimes however, I feel that I need a more graded approach to this experience of mind. When this occurs, I tend to lean on Jey Gampopa for support.

More specifically, I rely upon Gey Gampopa’s Precious Garland of the Supreme Path, and even more specifically I come back to the 5th chapter of this wonderful text: The ten things that you should not abandon.  I had the wonderful fortune of receiving instruction on this text by the Venerable Khenpo Lodro Donyo, abbot of Bokar Ngedhon Chokhor Ling, in Bodh Gaya in the fall of 1998.  This was during one of the many Mahamudra seminars that the late Kyabje Bokar Rinpoche held- truly magical times when we could all sit together under the bodhi tree to recite the 3rd Karmapa’s Mahamudra Aspiration Prayer, spend time in meditation- simultaneously touching our original nature- as well as physically touching the ground that supported the practice of all of the generations of Buddhists who had come before us in Bodh Gaya back all the way to Shakyamuni himself.

It was in that environment, and within that emotional frame of mind, that I came to learn of the ten things that one should not abandon.  These ten things are: compassion, appearances, thought, mental afflictions, desirable objects, sickness (suffering and pain), enemies or those who obstruct our practice, methodical step-by-step progress, dharma practices involving physical movement, and the intention to benefit others. Gampopa’s list is very sensible, it is noble in the sense that it seems to be endorsed by Santideva himself; it is imbued with a heartfelt concern for the welfare of others as well as a methodical presentation of the training to see that appearances- be they attractive or not- are just mere appearance.  The misapprehension of appearance, or appearance as taken as an independent entity separate from ourselves, is the very cause of our experience of suffering.  As with all great dharma texts, it is heartening to see how just one small portion, in this case the 5th chapter of a 28 chapter text can offer the entire path to realizing one’s essential nature.

In looking back at the notebook that I have from the session when Khenpo Rinpoche taught this chapter, I can return to my exuberance not only for this chapter as a whole, but for Gampopa’s explanation of how one should approach the non-abandonment of mental afflictions.  As a chaplain, when I am in the hospital, I very rarely meet people who desire to not abandon their experience of suffering: their fear, their psychic pain, their feelings of abandonment, of futility, of anger, or attachment to family- let alone attachment to ideas of how their life should or shouldn’t unfold.  This experience isn’t unique to the hospital either- I and most of the people who I know spend a great deal of time fighting with these emotions.  Perhaps this is why they are called mental afflictions.

Anger, attachment, pride, jealousy, ignorance.  When we really sit quietly with these words they are not just words- they are worlds; worlds of suffering, worlds of feeling like we are right and others are wrong, that we don’t receive the credit or accolades that we deserve, that if only I had this, or was a that, then things would be the way that they should be.  On and on and on…

Gampopa advises us to try three modalities with regard to facing and not abandoning our mental afflictions.  We can avoid them- that is, avoid whatever causal conditions that might make them arise.  We can transform them- or try to transform what these emotions unlock within us.  Or finally, we can rest in them as they arise.  Whichever modality we tend towards, there are two things to remain mindful of; how we habitually fall into one of these three modalities, and the degree to which we can honestly assess our relationship to that which we struggle with.  Each of these ways of facing and not abandoning our mental afflictions can be techniques of liberation or techniques of seductive self-enslavement.

The process of avoidance is a very grounded, stable and well-meaning way of not abandoning our mental afflictions.  It honors the way they arise- it honors their root- without forcing us to become affected.  This way of approaching difficulties, painful habits, and stubborn aspects of our identities allows us some distance from the “heat” of the moment that comes with embodying our reaction to our mental afflictions.  One could even go so far as to say that this modality is somewhat analytical in approach, it is disciplined and measured.  The shadow aspect of avoidance is not acknowledging the mental afflictions that bring us pain and suffering.  Not much good happens from simply ignoring things, or not letting aspects of ourselves have the light and air that they need to grow.  Right now, the shadow of this modality comes to mind in the form of the image of a neglectful parent who doesn’t want to see who their children really are.

Transformation is a common methodology that one finds in the various levels of tantras.  It involves playing with the way that we perceive our mental afflictions.  This type of restated relationship allows us to meet head on those feelings that would normally make us want to run away.  In this way the dross becomes pure; the dirty is seen as clean; and that which torments us achieves the possibility of bringing meaning and peace.  True lighthearted transformation- transformation with ease- is hard to effect.  Transformation has a terrible shadow side that involves the desire to fix; or more bluntly an inability to meet things as they appear without making them into something positive.  As a chaplain, I witness many people struggle with maintaining a relationship with difficulty and pain, uncertainty and loss, and sickness and death without trying to “fix it”.  The constancy of a “make-it-better-plan” can be exhausting and create untold suffering.  It feels profoundly important to examine how this modality of maintaining a relationship with our matrix of painful emotions can relate to a desire to not allow honesty around what we are feeling and from where the roots of these emotions arise.  (Here is a link to the related shadow of spiritually bypassing.)

Resting in whatever arises, the third modality presented by Gampopa, and the favorite of Khenpo Lodro Donyo while he was teaching, is an instruction that one commonly finds within the Kagyu and Nyingma traditions.  It is profound- and it also very difficult to do honestly.  As we saw earlier, anger, attachment, pride, jealousy and ignorance are powerful.  To rest within rage for example- to feel one’s pulse quicken, and heart beat heavier and louder, while one becomes physically tight and flushed, as the explosive heat of anger and impatience engulfs us- is not a particularly comfortable feeling. (For a look at some of the difficulties involved with taking on these fierce emotions, you can read a previous post on Mahakala here.) Then there is the “resting” part.  This term gets thrown around very often that I wonder if it doesn’t end up having a multitude of meanings nowadays.  I know that I have met Buddhists of other traditions that take the term literally and assume that it is akin to taking a nap or “resting”.

Resting actually refers to maintaining a focused (often described as ‘single-pointed’) awareness of appearance as it arises in the moment.  In this way, Tilopa’s instruction from the beginning of this post seems a wonderful way through which we can re-engage the term resting.  One quality of resting is being at ease.  In this sense when Tilopa refers to three different ways of being- siting, sleeping, and looking- he is referring to three ways that we can rest in what arises.  We can do it formally, as in sitting practice. We can do it within the experience of sleep, mind appearances arise when we sleep just as when we are awake. Finally, in looking, perhaps a passive “every day” experience as well.

If you sit, sit in the middle of the sky.

Where is the middle of the sky?  The true middle?  Where are its edges?  Where does the sky end and something else take over?  As we sit and remain resting with a sense of ease can we feel the expansive qualities of our minds?  Where is the edge of our mind?  What does a thought look like?  Does it have a source that you can identify?  Where do thoughts go when they are no longer so magnetic?

If you sleep, sleep on the point of a spear.

When our thoughts feel sticky and magnetic, when it is hard to not feel drawn into them and let our inner film projector play, what happens when we remain concentrated?  What does that “single-pointed” awareness feel like?  When we can feel and notice our breath; when we can maintain focused awareness on the way the inner film projector plays; on how a particular thought will hold us within our inner gaze, what do we notice about our experience?

If you look, look upon the center of the sun.

When this focus can be maintained as we look out at the world as it goes by around us, where is the sense of stillness?  From where does that arise?  What happens to the way that you notice the way that things arise while maintaining a focused awareness upon the expansive quality of our minds?  Is there ever not enough room for what arises within our field of reference?

I Tilopa, who saw the ultimate, am the one who is free of all effort.

What if removing all effort was all that you had to do?  What would it be like to maintain that within your experience of life?

Instructions such as the ones that Tilopa left behind for us are rare and powerful.  It has been roughly one thousand years since Tilopa passed away, and yet through these four lines it is amazing how much of a connection we can feel with him.  Five generations after Tilopa, Gampopa further crystalized the importance of being someone who “is free of all effort”.  And while there are may pitfalls around how we may feel that we are directly engaging what arises within the moment, there is much beauty in the journey.  Perhaps, slowly moving through life, through the wonderous field of appearance, we can increase our sense of ease and relax into an experience of effortlessness.  What an amazing thing to aspire towards.

12
Dec

On the view: the false dichotomy between dzogchen and mahamudra…

An old dharma friend named Jonny wrote me the other day with a question that he had.  We had first met in 1995 down by Mungod in south India where he was teaching English at Drepung Loseling, and I was studying with Geshe Wangchen, under the kind graces of Lelung Rinpoche who at the time was dividing his time between Drepung Loseling and Nechung Monastary in Dharamsala.

Over the years as I came to meet and study under the late Kyabje Dorje Chang Bokar Rinpoche, and my path crossed with Jonny’s and other dharma friends amidst the annual groundswell of dharma that occurs during the fall months in Bodh Gaya. It was there that I had the opportunity to introduce Jonny to this wonderful oceanic meditation master.  From that point onwards that my relationship with Jonny changed to that of dharma brother, which is where we are in this moment.

After the tragic, unfortunate death of Kyabje Dorje Chang Bokar Rinpoche, most of his students were left in a place of loss and sadness.  The confounding suddenness of his death created a barren confusion- I remember from my own experience that this was a terribly painful and confusing time.  The loss of a teacher can be very painful.  I had felt that there was an intimacy in my relationship with Bokar Rinpoche that made him feel like a father- it took a number of years to be able to return to his seat monastery in India without feeling a profound sense of loss and sadness.

Over time the, winds of karma, the great teacher that might be described as the impermanence of appearance, blew Jonny into the lap of Yangthang Rinpoche, and I into the lap of H.E. Gyaltsab Rinpoche.  As our experiences arising from meditation practice change, and as we slowly try to blend whatever insights that arise from such experiences into our daily lives, we email from time to time- to check in and see where the other is.

In an email last month, Jonny wrote:

I have a question arising from the Tsele Natsok Rangdrol book I’ve just finished reading. He mentions the “traditions of practice of the different lineages – recognising the meditation from within the view or establishing the view from within the meditation”. This has provoked a lot of interest in my mind, and I keep coming back to it. As far as my very limited understanding is concerned, the first approach in this quote seems to be that of Dzogchen, and the second Mahamudra. The Kagyupas seem to talk more about meditation, while Nyingmapas focus more on the view. In mahamudra there seems to be more emphasis on shinay and then lhaktong in order to realise the view, while in Dzogchen it seems to be more about instantaneously, effortlessly seeing what is already there. And this seems to fit with what I said about the quotation above.
Am I on the right track here? Can you comment on the quotation for me? Or can you recommend a book which illuminates clearly m’mudra and dzogchen and the differences?
Upon reading this email, I put down what I was doing, and with a deep sense of joy and excitement, considered what he was asking.  What an important question- what wonderful subtlety implied in this question!
At first glance I tend to feel that there is a distinct “stylistic” difference between mahamudra and dzogchen in a way.  On an ultimate level, however, there is a false dichotomy between view and meditation. This is something that Tsele Natsok Rangdrol touches on in the book The Heart of the Matter.  Rangjung Dorje, the 3rd Karmapa, in his wonderfully succinct Mahamudra Aspiriation Prayer, and Karma Chakme, in The Union of Mahamudra and Dzogchen support this perspective.
In the Tibetan tradition there is often a reference to the term definitive meaning (nges don) which generally translates as: ultimate meaning, ultimate truth, truth, objective meaning.  Definitive meaning exists separately from relative meaning.  Relative meaning refers to the comparing and contrasting between things, it is a means through which we can know and understand one thing from another.  The experience of definitive meaning- ultimate truth- occurs in some combination of gaining clarity of relative truth.  In the experience of resting within our mind as it arises, within our experience of the arising of phenomena/appearance, we are afforded glimpses of the definitive meaning.  It is a process of familiarization, and in some cases even described as a homecoming of sorts; the reunion of the mother and the child.
I sometimes gain some clarity in viewing both mahamudra and dzogchen as something akin to mathematical sets.  They are two ways to approach the realization of mind, the definitive meaning of its experience, and the various qualitative ways in which we experience “mind”.  These two unique sets, mahamudra and dzogchen, are distinctive incredibly rich paths that undoubtedly lead to the experience of a definitive meaning, an inner vocabulary, of our experience of mind.  This “mind” that we experience, is the same for both “systems”, and when we look at their differences, they often seem to drift into the misty edges of mind essence.
Both approaches recognize that experiencing the mind’s essential nature is an experience akin to a mother being reunited with their child; or something similar to realizing that we have been carrying a priceless jewel with us through out our life experience, but failed to notice it- until now.   That noticing, that knowing awareness, and the inner confidence which arises announcing awakening.  In fact, the mere suggestion of there being an awakening, or a change in our being, draws us out of relationship with the experience of mind in a definitive manner.
Both mahamudra and dzogchen describe the freshness and immediacy of our experiences- they are now.  Not something planned for the future, not based upon trying to recreate a past experience.  This experience is often described as clear, blissful, and empty.  These four words are translations from the Tibetan, and what they truly mean for us within our own experience, is unique to our own particular journeys.  Some experience more of the illusory aspect of mind, others experience the mind’s clarity, and still yet others experience the bliss associated with resting within definitive meaning.
Bliss can be very dangerous and seductive, not to mention hypnotic.  I have spent much time with patients who have been admitted to locked in-patient psychiatric facilities who struggle with bi-polar disorder and schizophrenia; people who in the throes of their mania exert phenomenal enthusiastic energy in trying to convey the perfect experience that they feel.  Oh, how the bliss lit their soul ablaze in a way that nothing else could.  The feeling that I am often left with when with such patients is that of awe and respect- I find it very compelling to be allowed to witness the expression of their experience of blissfulness that often occurs within the experience of mania. I have often found myself hypnotized while in the presence of such people, dazzled by the passionate feeling of blissful unity- and yet I am left feeling a profound sadness that I experience while trying to chaplain patients who appear addicted to a sense of bliss that disconnects them from the rest of the world.
Bliss arises, and we are taught to not be attached to it- it is one of the many things that we may experience.
And yet, bliss is important.
Similar shadows exist around the experience of mind as illusory. Indeed, the profound experience of the emptiness of all phenomena as experienced through our interface with the illusory appearance of every moment- a joining with the totality of what arises as empty of all characteristics and the awareness of the interplay between ourselves and this field of experience- holds the danger of being overly reductive.  It’s shadow may be a depressive state.
Bliss, emptiness, and clarity/luminosity- these are three ways that we experience mind.
Yet, mind is mind is mind is mind…. and yes, just as there can be distinct aspects of the mind that we relate with, or experience, and just as there is a particular style, or even flavour, that is distinct regarding dzogchen and mahamudra, we must remember that these distinctions arise from mind.  We feel and think, and yet from where do these feelings and thoughts arise; these created worlds, what is their source?  We interface with different aspects of mind, but they are temporary appearances, waves lapping at the edge of a lake- no two are the same, and there is no end, they just happen.  To hold onto the distinction may be problematic.
I tend to wonder if we can say that these distinctions have more meaning outside of our personal experience of mind, than say, as opposed to within our individual experience of mind.  The three masters that I refered to above, Rangjung Dorje, Karma Chakme, and Tsele Natsok Rangdrol all occupied places within their practice traditions as Kagyu/Nyingma masters and the two former masters were recognized as tertons in their own right.  All three were able to hold both: mahamudra and dzogchen.  They were able to come into direct relationship with mind.  From this place, I wonder if all distinctions around how practice is described, or how mind appears/in experienced is secondary.  While I feel that it is safe to say that individually we may all exhibit a predilection towards experiencing glimpses of the definitive experience of mind somewhere within the traditional nomenclature of bliss, emptiness, or clarity, with one aspect perhaps feeling more “natural” than another, it seems important to recognize that our experiences change, and that it is possible to form an attachment to the way we experience mind-essence.
For example, usually our relationship with our yidam has something to do with the way in which we interface with the experience of awakening as each yidam offers a model/modality through which we can act seated within our experience of buddha-nature.  I marvel sometimes how much we really become our yidam (or they become us)- in many ways it seems that there is a profound transference of quality and of action within the modalities of expression through body, speech, mind, and essence.  At our best, there is an experience of natural simultaneity, a natural ease and effortlesness in which we are the yidam- in moments where practice feels forced and contrived, we get hung up on the details, on experiencing things only one way, that there is a specific way in which we have to practice, a way that we have to interface with appearance.  All of the sudden we are working to get some where, to be something, or to induce a particular experience.  In yidam practice there are handy “tricks” through which we return to focusing upon the implements or mandala of the buddha of our practice, or a quality, or the transparency of our visualization so that an antidote of sorts is applied to falling out of relationship with our experience of the yidam; that which is no other than us.
Similarly, in approaching mahamudra from the perspective of shinay, lhaktong, and their union, a structural path laid out by the polymath Jey Gampopa, and as passed on from him down to the 9th Karmapa, Wangchuk Dorje in the Ocean of Definitive Meaning as well as Kyabje Bokar Rinpoche in his essentialized distillation of Wangchuk Dorje’s seminal work, entitled Opening the Door to Certainty, yes, there may be more emphasis placed upon “establishing” or perhaps “easing” into the view through meditation. This approach to mahamudra, sometimes termed the Path of Liberation, or sometimes refered to as sutra mahamudra, is methodical and graded- often a gradual path, but not always so.  And I feel that much thought must be inserted here.  As dharma practitioners, or anyone really who follows a particular spiritual tradition, textual exegesis is vital to the maintenance of tradition- it is what connects us to the group, to our lineage.  And yet, we must realize that the exegesis that we interface with surrounds the way we experience mind, which ultimately ends up being a relatively individual experience.  That the Path of Liberation can only be said to be a gradual path ignores the fact that the possibility of “instantaneous” realization is always a present- in fact instantaneous insights do occur.  Karma Chakme spends time treating this particular “problem” as it were.  For him  spontaneous realization is always a possibility, no matter what the practice may be.
Then there is the Path of Means, often refered to as mantra mahamudra, or the approach to mahamudra through the six yogas and or inner and secret yidam practice.  In these approaches there is often a more instantaneous type of resting in the view, something that I feel offers a similar feeling of sudden realization that dzogchen often refers to.  I guess you could say the Kagyupa have bridged both sudden and gradual; Gampopa introduced the first Lam rim literature into the Kagyu lineage and from that point in time it appears that Sutra and Mantra mahamudra was presented as separate approaches to realizing the mind’s essential nature.  Peter Alan Roberts in his recent book entitled Mahamudra and Related Instructions, describes just how distinct Gampopa’s work was in codifying the Kagyupa approach to mahamudra, and how often the delineation between gradual and instantaneous approaches, especially in the associated forms of sutra and mantra approaches was made along the lines of monastic and lay.  As the first person to translate much of the core essence of the early kagyu lineage into a monastic tradition, a split had to be made between some of the tantric practices that challenged the conduct maintained by the monastics and his lay followers.
I suppose what I am trying to stress is that I’m not so sure that looking for the difference between the View as described within the context of dzogchen and that of mahamudra is as helpful as modulating between both Views within our practice.  The View helps keep meditation fresh- it is necessary to be familiar with the View (how the mind arises).  Meditation, the process of developing familiarity with the View (putting it into practice and actualizing it)  prevents the View from becoming a concept that appears more real and rigid than perhaps it ought to be.  There is a binary relationship that we need to maintain, a relationship that shifts and eventually blends into a naturalness in which there is no longer any applied effort- we just are.  Some of us have been lucky enough to meet people who manifest being in this way- they are indeed buddhas.
The false dichotomy lies within the fact that there is no real difference between meditation from within the view and the view from within the meditation.  The View is mind-essence, the mind as it arises, as it appears, and how we relate to appearance.  Meditation is resting within that experience of mind.  Even the practice of shinay carries all of the aspects of mind.  What is the stillness?  What is it that we are we focus upon in a single pointed way?  Where is the stillness?  True, asking these questions is similar to lhaktong, and indeed may be, but that knowing, that awareness, is always there while we do shinay- it is not necessarily something that we add to the mix.  As far as literary exegesis is concerned there is a lineal distinction between the approach to mind as we find in mahamudra, dzogchen, lamdre, and other forms of practice, however when we look at the works of great realized siddhas we find descriptions that offer resounding clarity.  For example, Rangjung Dorje says:
Free from being mind-made, this is mahamudra;
free of all extremes, it is mahamadhyamaka;
this contains all, and so is “mahasamadhi” too.
Through knowing one, may I gain firm realization of the meaning of all.
Great bliss with no attachment is continuous.
Luminosity without grasping at characteristics is unobscured.
Nonconceptuality that goes beyond intellect is spontaneous.
May unsought experiences occur without interruption.
Preferential grasping at experiences is liberated on the spot.
The confusion of negative thoughts is purified in the natural expanse.
Natural cognizance adopts and discards nothing, has nothing added or removed.
May I realize what is beyond limiting constructs, the truth of dharmata.
And Tsele Natsok Rangdrol follows:
The Middle Way, the unity of the two truths beyond limitations,
Mahamudra, the basic wakefulness of the uncontrived natural state,
And the Great Perfection, the original Samantabhadra of primordial purity-
Are all in agreement on a single identical meaning.
This mind that is present in all beings
Is in essence an original emptiness, not made out of anything whatsoever.
By nature it is unimpeded experience, aware and cognizant.
Their unity, unfathomable by the intellect,
Defies such attributes as being present or absent, existent or nonexistent, permanent or nothingness.
Spontaneously present since the beginning, yet not created by anyone,
This self-existing and self-manifest natural awareness, your basic state,
Has a variety of names:
In the Prajnaparamita vehicle it is called innate truth.
The vehicle of Mantra calls it natural luminosity.
While a sentient being it is named sugatagarbha.
During the path it is given names which describe the view, meditation, and so forth.
At the point of fruition it is named dharmakaya of buddhahood.
All these different names and classifications
Are nothing other than this present ordinary mind.
With these words as a guide, we find our way, succeeding and failing to realize the nature of mind- working to familiarize ourselves through practice with mind and with phenomena.  As we settle into natural awareness, an effortlessness in being, I wonder where all the words go.  Perhaps they too, dissolve into the soft edges of graceful wakeful knowingness.
22
Jun

on Karma Pakshi, Mikyö Dorje and empowerment…


In my post about Mahakala, and how the practice of Mahakala may relate to our lives on a daily basis as well as between and throughout meditation sessions, I related a short story around the 2nd Karmapa, Karma Pakshi.

A reader of this blog, and now friend, sent me a wonderful image of the siddha Karma Pakshi (pictured above) and an image of Mikyö Dorje, the eighth Karmapa (below).

In reflecting upon these images I am struck by how they convey so clearly the energy that these two realized masters embodied.   In the upper image, Karma Pakshi is shown empowered, present, and full of vitality.  He is shown sitting upon a chöjung, the source of dharma, above him is Guru Rinpoche, Rechungpa and the terton Mingyur Dorje, on his right is Hayagriva and on his left Dorje Phagmo, below him is Mahakala and then Damchen Garwa Ngagpo to his left and Palden Lhamo, or Sri Devi to his right.  Karma Pakshi’s right hand is raised holding a vajra, and his left holds a phurba.  This is not an image of passivity, or weakness.  On the contrary, this image shows how profoundly inspired, naturally empowered, and essence-oriented Karma Pakshi embodied his direct experience of the dharma.

The lower image, that of Mikyö Dorje, is also an image of empowerment.  Mikyö Dorje is famous as an endless wellspring of ability.  There is a definite feeling of  inexhaustability that his activity demonstrated.  When I consider that he only lived to the age of forty-seven I am even more humbled by the impact that his presence had upon the Kagyu lineage; he left behind a magnificent imprint of Buddha-like depth and sensitivity.  His works include commentaries upon many tantric texts including the Hevajra Tantra, as well as a variety of very important texts on buddhist philosophy.  His impact upon art was as concentrated and seminal as his writings on sutra, tantra and philosophy.

In this image Mikyö Dorje is shown surrounded by dakinis.  They bless him and empower him, provide immense spiritual strength as well as insight, thereby blending his mind with all that is.  Above him is the first Sangye Nyenpa Rinpoche, Tashi Paljor; his guru, a great siddha and important Kamstang Kagyu lineage holder.  A description of the line of Sangye Nyenpa tulkus can be found here.  Below Mikyö Dorje is Dorje Phagmo herself; one of the principle yidams of the Kagyu lineage.  She is much more than that though- somehow I feel that her power and wily energy gets lost when she is refered to as “one of the principle yidams” of the Kagyu lineage.  She is the source of untold blessing, insight, re-orientation and empowerment.  She is the mother of our enlightenment, she is blissful wakefulness in everything that we do, the high and the low, the sacred and the profane: for her it’s all the same.

These images have a profound effect.  They make me wonder how I can experience and embody the same sense of empowerment and clarity that Karma Pakshi and Mikyö Dorje were able to express.  There are times when I feel this way; times when practice feels electric; when the present moment feels clear and imbued with luminous authenticity.   There are also of course those moments when I feel dull and very aware of my own selfishness and petty small mindedness.  I have come to learn that the latter is an all-too-common experience that most of us can own up to.  So, I have to ask: what is this empowerment and the quality of being “plugged-in” that both Karma Pakshi and Mikyö Dorje express?

The late Chögyam Trungpa Rinpoche speaks to this effect in a talk on crazy wisdom.  Below are what I find to be the most salient point of his talk as it pertains to this post.  The entire talk can be found here.

Trungpa Rinpoche says:

The crazy wisdom vision is very crazy, too. It gives us a sense of direction, a sense of heroism, a sense of reality and a sense of compassion—and so forth down the line. It also includes our doubts as part of that crescendo. So the crazy wisdom form is related with the basic notion of enlightenment. As we say in the sadhana, “To the crazy wisdom form of the buddhas of the past, present, and future.” I think it goes something like that. Is that true? So crazy wisdom is part of the general scheme of enlightenment. The crazy wisdom guru is not some Rasputin of Buddhism gone wild who does crazy things, who sets up a crazy wisdom cult. You might say, “Padmasambhava went to Tibet and got drunk and went crazy. He hyperventilated in the mountain air after being in India.” “Karma Pakshi went to China and got turned on by being an imperial teacher. Because of that, he went crazy.”

But we are talking about a larger form of crazy wisdom, which is cosmic crazy wisdom. It is part of the enlightened attitude of the whole thing, which is already crazy, continuously crazy—and wise at the same time. Primordial wisdom is continuously taking place. That is a very crazy thing, in some sense.

We have two personality types in the sadhana: Dorje Trolö and Karma Pakshi. Dorje Trolö is Padmasambhava. Padmasambhava attained enlightenment at birth. He was an Indian Buddhist saint, a siddha, a vidyadhara and a great teacher who brought Buddhism to Tibet. There was already some element of Buddhism there, but Padmasambhava actually brought the full swing, the full force of Buddhism to Tibet.

He manifested as a crazy wisdom person particularly when he was meditating in Tibet, in a cave called Taktsang Seng-ge Samdrup, which is now in Bhutan. (In those days, Bhutan was part of Tibet, in the province of Mon.) In order to relate with the savageness of the Tibetans and their own little ethnic samurai mentality, he had to appear in that manifestation. So he manifested himself as an enlightened samurai, a savage person, a crazy wisdom person—known as Dorje Trolö.

According to the iconography, Dorje Trolö rides on a pregnant tigress. He wears the robes of a bhikshu, a Buddhist monk, and he wears a kimono-like garment underneath. He holds a vajra in his hand—like this one [holds up vajra]. And he holds a three-bladed dagger in his left hand. He represents the aspect that crazy wisdom doesn’t have to be related with gentleness in order to tame somebody. In order to tame someone, you can approach him abruptly and directly. You can connect with his neurosis, his insanity; you can project sanity on the spot. That’s the notion of crazy wisdom.

Karma Pakshi was the second Karmapa. The Karmapas are the heads of the Karma Kagyü lineage, to which we belong, the practicing lineage. Since he was recognized as a great master, he was invited to the Chinese court as part of the entourage of the Dalai Lama [head of the Sakya sect, who in those days was not known as the Dalai Lama]. Karma Pakshi was always very strange; and his style was not in keeping with the protocol expected of emissaries to the Chinese imperial court. During the journey to China, he played a lot of little tricks; everybody was concerned about his power and his naughtiness, so to speak. The Sakya abbot who was supposed to become the Chinese imperial teacher didn’t like Karma Pakshi’s tricks, and had him thrown in jail. By means of his miraculous powers, Karma Pakshi turned his prison into a palace. He was able to manifest himself as a real crazy wisdom person. He proved that politeness and diplomacy were not necessary in order to convert the Chinese emperor. He showed us that straight talk is more effective than gentle talk. He didn’t say, “Buddhism would be good for your imperial health.” He just wasn’t into being diplomatic. The rest of the party got very upset; they were afraid that he might blow the whole trip, so to speak. And apparently he did! [Laughter]

Towards the end of his visit, he became the real imperial teacher. The Chinese emperor supposedly said, “The Sakya guru is fine, but how about the other one with the beard? How about him? He seems to be a very threatening person.” The energy of crazy wisdom is continuously ongoing. Karma Pakshi was always an unreasonable person—all the time. When he went back to Tibet, his monastery was still unfinished, so he ordered it to be built on an emergency basis. In that way Tsurphu monastery was founded. It was the seat of the Karmapas before the Chinese invasion of Tibet. It is interesting that such energy goes on throughout the whole lineage.

If I may, I would like to inject a bit of our own vision in connection with crazy wisdom. For us it is like wanting to buy this building, which is out of the question, in some sense, but on the other hand, it is a possibility. And we are going to do it! That seems to be Karma Pakshi’s vision, actually. He would have done a similar thing. Suppose a fantastically rich person came along. All of us might try to be nice to this particular guy or this particular lady—we might blow his trip completely, to the extent that he would be completely— switched! Although his notion of sanity was at the wrong level, he might become a great student if we were willing to take such a chance. So far, we haven’t found such a person, who would be rich enough and crazy enough and bold enough to do such a thing. But that was the kind of role Karma Pakshi played with the emperor of China. Karma Pakshi was known for his abruptness and his dedication. He possessed the intelligence of primordial wakefulness.

Then we have another interesting person in the sadhana: Tüsum Khyenpa, who was the first Karmapa, before Karma Pakshi. He was an extraordinarily solid person, extraordinarily solid, sane, and contemplative. He spent his whole life teaching and negotiating between various warring factions. There was a lot of chaos at that time; all kinds of squabbles erupted among the Tibetan principalities. By his efforts, their fighting was finally subdued. He was basically a peacemaker and a very powerfully contemplative person.

Then we have Mikyö Dorje, who was the eighth Karmapa. He was a great scholar and a great teacher, and he was very wild in his approach to reality. Once he said, “If I can light fire to the rest of the cosmos, I will do so.” That kind of burning prajna was in him all the time.

Rangjung Dorje, the third Karmapa, was a key person: he brought together the higher and lower tantras. He was an extraordinarily spacious person, and one of the most powerful exponents of mahamudra, which is at a very high level of vajrayana enlightenment experience. He was a great exponent of the ati teachings, as well.

Trungpa Rinpoche’s description of how Karma Pakshi and Mikyö Dorje embody direct primordial wakefulness is well said.  Trungpa Rinpoche was very well attuned to how the expression of this clarity cuts in a way that at times is pleasant and at other times unpleasant.  It is very natural to want to experience the cessation of suffering; indeed, time and again we see that this is something that all beings want, even when our choices appear to just cause more and more suffering.  But it’s hard to have the clarity to know, or to recognize and feel, how we can bring about the cessation of our own suffering, as well as that of others.  Knowing, seems bookish and scholastic.  Realizing and feeling is direct and pertains to what is going on during any given situation.

I was recently struck by the realization that my own knee-jerk tepid feelings towards Catholicism have little to do with me, but are inherited reactions from the unpleasant experiences had by my parents that I came to make my own as I grew up.  Upon reflecting on this I came to see that I haven’t really engaged in an authentic relationship with Catholicism.  I picked up the habits of my parents and made them mine.  But my knee-jerk reaction hasn’t been authentic; it hasn’t been based upon primordial wakefulness.  This realization arose around my chaplaincy training.  As a chaplain I encounter a great number of Catholic patients and I have found that I have tended to feel uneasy/other-than the Catholic patients, Catholic hospital staff, or family members for whom I try to provide spiritual care.  One moment of clarity helped me to come into more direct relationship with Catholicism- of course I could have ignored it and just gone on with my habitual way of relating.

It is amazing and humbling to see how easily we react to things around us in ways that are informed by our family histories, our communities, our culture (or blend of cultures and what that brings), our sense of history (or placement within history) as well our gender (and assumptions of what that means), race, and even as humans.  I’m not sure that this is such a bad thing when we are aware of it (the relative does offer us a ground); but it’s a little more problematic when we are unconscious of how these factors strengthen the nature of our habitual reactions.  This leads me to feel very curious as to how we would all embody wakefulness?  How we would individually, and collectively, express empowerment?  How can we cut through some of the rote habitual ways in which we do not meet the expression of the present moment with wakefulness?  How can we bring this blended specificity to the practice of lhaktong?

The Buddha said that his disciples should question and test out whether his presentation of the dharma held water- that critical purchase is probably what kept the dharma going.  Otherwise I think Buddhism would have ended up less contemplative; there wouldn’t be much to do except just adopt a particular belief system.  The question is, how do we make it our own?  In many ways every person in this world system is a distinct universe; we share a variety of points of intersection and the relationship that occurs as a result of that, but our own internal relative wakefulness appears varied.  How do we individuate and blend the dharma with our experiences of living?

I read somewhere of someone asking His Eminence Tai Situ Rinpoche in an interview when the West would produce its own mahasiddhas.  He responded that this would happen one day- it is a definite possibility, in fact, it is likely.  So, how will this happen?

It’s hard to know.  However, the answer may be right in front of us- these two thankas of Karma Pakshi and Mikyö Dorje point us in the direction.  To help explain my point I want to share a marvelous blog post by the wonderful lama/lotsawa Sarah Harding that I found on the Tsadra Foundation blog entitled: “As for the blessing of Vajravarahi, Marpa Lhodrakpa does not have it.” WTF?.  I can’t recommend her post enough- it is long, detailed, and treats in great detail the controversy of whether the practice of Vajravarahi (Dorje Phagmo) is authentic, what the difference between her blessing and empowerment is, as well as the “empowerments” of Mahamudra.  In a nutshell, while translating the Pakmo Namshe (a detailed description and commentary of the Kamstang practice of Dorje Phagmo) written by the illustrious and erudite 2nd Pawo Tsuklak Trengwa Rinpoche (1504-1566) Harding came to recognize that the tonality of the text was more a polemic defense of the Kagyu practice of Vajravarahi rebutting the assertions by Sakya Pandita that as there is no specific unique Sanskrit Vajravarahi Tantra, there is no historical precedent for an authentic Vajravarahi/Dorje Phagmo practice, and further, that Marpa held a false Vajravarahi lineage.

While this subject is admittedly not for all (it can be a little dry), I find it exciting; especially what is later described as the difference between empowerment and blessing around Dorje Phagmo, Mahamudra, and even the practice of the Six Yogas of Naropa.  Consider the following portions of her post:

“…[T]he tantras teach both empowerment conferral (dbang bskur) and blessing (byin rlabs). In particular, in the Sampuṭa [Tantra] it says “Having obtained the empowerment and permission (bkas gnang)” and so on. So there are the authentic empowerment conferral and the blessing permission (byin rlabs bkas gnang). Of those two, the authentic empowerment conferral is a method to sow the seeds of fivefold awareness in the unimpaired vajra body. The basis of refinement and that which refines is unmistakably set up by means of the rites of outer, inner, and secret contingency…

As for blessing, once matured by the empowerment, in order to engender the qualities that have not [yet] arisen in those individuals possessed of the sacred pledges, or for the sake of maintaining and increasing [those qualities] that have already arisen, the method for imbuing the blessings of Body, Speech and Mind are done according to the rites of the individual lineages. In particular, in the Sarma tradition of the secret mantra of Tibet, there are many [cases] concerning the blessing of Vajravārāhı: the greater and lesser Don grub ma, great and lesser dBu bcad ma, Nāropa, Maitrī mkha’ spyod, the blessing of White Vārāhı and so forth.”

and:

“A vajra master who has accomplished mahāmudrā will mature such a [disciple of highest acumen] through blessing and teaching the path of creation and completion. When they come to understand, then they will practice because of the desire to become enlightened in a short time for the sake of sentient beings. In the case of disciples who would [only] later become suitable recipients, who at present have many discursive thoughts, they should be given the extensive ripening empowerments and guided gradually according to the three guidance manuals (zin bris rnam gsum). In that way one won’t waste disciples.

As it is explained in such sayings as “the great medicine of the instantaneous [approach] is great poison for a gradualist,” disciples must be guided according to the measure of their being. Though [given] the maturing [empowerment], there are some with most excellent faculties who will [anyway] become matured and liberated in the same instant just by seeing the face of the master or by a blessing. Those of sharp faculties, in whom the awareness will be born just by the blessings of meditative absorption such that they will have complete confidence without any doubts—that’s what’s called maturing the being.

[Some] individuals are naturally characterized by great discursiveness or are [stuck] in the mire pit of various views in this life, a pool filled with the waters of sophistry. After pouring even the last droplet of the water that has washed a thousand times the vessel of the milk of secret mantra, [they will think] this is the so-called “ocean of milk of Vajrayāna” and will grasp on to this white, sweet essence as the milk. Those [people] spread this pile of ignorance and make their living as masters. There are many [such as these] in Tibet. [When those masters] guide people in that way, the disciples become disturbed. Maturing them through wordy rituals with many elaborations to perform makes them happy. Therefore, in the blessing from the oral instructions of Lord [Tongwa] Dönden, there is the generation of elaborations such as entering into the mandala and the empowerments of five families. It is to satisfy those self-proclaiming as dull or sharp faculties. The actual blessing which comes from the oral instructions is talking about maturing those of sharp faculties.”

So, while empowerment is needed to plant the seeds; as a means to offer all of us the keys to our natural basic pristine awareness, blessings cannot, and should not be over-looked.  Blessings are the life force of our practice, they make our practice pregnant with immense possibility; they are the very dakinis that surround Mikyö Dorje.   Indeed every time we blend the body (Om), speech (Ah), and Mind (Hung), of our gurus, yidams, and protectors, of pure appearance, perhaps we are in reality opening ourselves up to the direct experience of complete effortless empowerment.  It seems that this may be the way through which we may share the same primordial wakefulness, the essential blissful luminosity, and direct insight/power as demonstrated by Karma Pakshi and Mikyö Dorje.

I suspect that once we blend our experience of our worlds with our practice this will happen very easily and perhaps even uneventfully.  As Trungpa Rinpoche points out, in becoming more sane nothing extraordinary happens, we become more wakeful, more clear, more present and more authentic.  When we can give ourselves permission to empower ourselves and realize that the blessings that we have received from our practice is enough, that in reality that’s all there is, then clouds of siddhas will arise around the world.  Perhaps the real question is, when will we put aside our sense of inadequacy and take our seats?

“If I can light fire to the rest of the cosmos, I will do so.”  – Karmapa Mikyö Dorje