Right here right now

9 mins read

clear light of blissMeditation is now marketed as an antidote to everything from anxiety and depression to poor sleep and workplace inefficiency.

These are tangible benefits into which it is worth investing time and energy.

But why stop there? This is only the tip of the iceberg.

While meditation can certainly help enormously with all these things, if we stop there we are starving ourselves of the really best parts of Buddhist technology: the attainment of liberation and enlightenment.

When we engage in simple breathing meditation, we find that we are more peaceful and relaxed. This indicates that our mind is naturally peaceful, and is an important start. However, this only scratches the surface of the power of meditation and our potential to help ourselves and others.

In general, in the West, there’s a tendency to market an extraordinarily transcendent process, meditation, only as a solution for stress. Meditating to bring out our innate compassion and deep insight can sometimes get lost in translation. But traditional Buddhist meditation has these two main objectives — to develop universal compassion and gain insight into the true nature of reality — and by practicing these we can use this life to attain incredible joy and freedom.

From engaging in meditation we can increasingly understand that we all have within us a vast potential for peace and happiness, even if it isn’t fully manifest as of yet. We are infinitely transformable, and potentially infinitely peaceful, wise, and loving.

Step into reality

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Once we’ve fully realized this potential, we’ve attained enlightenment — the inner light of wisdom that is permanently free from all mistaken appearance and whose function is to bestow blessings and mental peace upon each and every living being every day.

And the thing about enlightenment? …

Enlightenment is reality.

Everything else is mistaken appearance — it is unreality. And buying into it is why we are suffering.

Using Buddha’s teachings, we can understand that we are engaged in a process of practical contemplation and meditation that is drawing us closer to reality. Revealing reality.

Sometimes we think about enlightenment in the sense of a higher state of mind, a transcendent consciousness. And from one point of view that’s true. But the problem with this type of articulation is that enlightenment can sound difficult. It sounds like a good idea in general, but probably not for me because it feels unattainable.

Instead, it’s much more helpful to understand that enlightenment is just reality. Enlightenment is the only mind that that is IN reality, that is experiencing reality, and that, finally, IS reality.

So what does it mean if we’re not enlightened? It means we’re not in reality, which means we’re in an hallucination of mistaken appearances.

And this hallucination — because it’s not in reality — is producing suffering simply automatically. So whatever suffering is appearing in our life is coming about because we’re not enlightened.

welcome to reality

We can challenge our Western notions — just because it is common doesn’t mean that suffering is inevitable.

Reality cannot be destroyed

What or who is a Buddha? A person who has “awakened from the sleep of ignorance and seen things as they really are.”

We have the potential for no less than enlightenment. This is called our Buddha nature and every living being without exception has this extraordinary capacity to change, get rid of all their suffering, and cultivate all their good qualities to perfection.

The reason we have this indestructible potential is because it is not possible to destroy reality, only delusions.

This profound but simple wisdom — that enlightenment is reality — is weaved through all Venerable Geshe Kelsang’s books, both Sutra and Tantra. For example, in The New Eight Steps to Happiness, it says:

Because a Buddha’s mind is mixed with the ultimate nature of all phenomena and is free from the obstructions to omniscience, it pervades all phenomena …. From this we can understand that Buddhas are present everywhere and that there is no place where Buddha does not exist. Buddhas are like the sun and our ignorance is like the clouds that obscure the sun. When clouds disperse we see that in reality the sun has clouds and sunbeen shining all along; and, in a similar way, when we remove the clouds of ignorance from our mind we shall see that the Buddhas have always been present all around us.

To get a bit philosophical for a moment …

Emptiness is the real nature of all phenomena – always has been, always will be. But emptiness doesn’t exist from its own side, in isolation. It exists like everything else only through being known by mind. The mind that is permanently mixed with emptiness is the clear light of bliss. This is the very subtle mind that all of us have had since beginningless time, but purified of all obstructions.

So wherever emptiness is — ie, everywhere — there too is great bliss. Nice!

Here is a cool bit from Essence of Vajrayana:

Definitive Heruka is Buddha’s mind of great bliss mixed with emptiness. Since the ultimate nature of all phenomena is emptiness, definitive Heruka pervades all phenomena. In Tibetan Heruka is sometimes called “kyab dag” Heruka. “Kyab” means “pervasive” and “dag” means “nature”, so “kyab dag” means that all phenomena are pervaded by Heruka’s nature…. If we have deep understanding of this there is great hope that we shall be able to perceive whatever appears to our mind as Heruka.

Omniscient wisdom is possible because it simply knows reality, the union of bliss and emptiness. We don’t need to think of bliss and emptiness as too high for us to know or experience because it is right here, just obscured. Practicing the stages of the path of Sutra and Tantra gradually reveals it.

rubik cubeSometimes we see Buddhas or enlightened beings as separate from us, denizens of a distant world. But they are just enlightenment, or, strictly speaking, imputed on enlightenment.

In other words, Buddhas are people, like us, but they are entirely unlike us in that our self or I is imputed on a contaminated body and mind whereas a Buddha, such as Buddha Heruka, is a self or I imputed on the bliss and emptiness that is the real nature of all phenomena, and is therefore everywhere, including right here right now.

Another way of putting this is that someone who has realized bliss and emptiness directly, and imputed themselves on this reality, is called a Buddha.

And since our I or self is not at all fixed, once we get rid of our ignorance and mistaken appearances we can become the Buddha we’ve always been destined to become. We too can be everywhere, helping everyone.

As I sometimes like to put it, enlightenment is just a trick of the mind away.

Or as a friend of mine put it the other day, “All we need to do is stop tripping.”

One way to get started …

In Highest Yoga Tantra, the essence practice is dissolving our Spiritual Guide into our heart, mixing our own mind with his/her mind of bliss and emptiness, and imagining we arise as a Buddha ourselves within that space.

If you haven’t got empowerments yet, you could perhaps get started by dissolving your Spiritual Guide, Buddha Shakyamuni, through your crown and into your heart and letting your mind mix with his like water mixing with water, feeling happy. Then impute yourself on that peaceful pure mind. There is a bit more about self-generation as Buddha Shakyamuni in Joyful Path of Good Fortune.

Not an ordinary life

In some ways, we can think that everything is already enlightenment, everything is Buddha. Which is why in Tantra the main obstacles to liberation and enlightenment are called “ordinary appearances and conceptions”, ie, the mistaken appearances of things as not being Buddha-like, and the mind that assents to those appearances as the truth.

As it says in Modern Buddhism (available for free here):

Suppose there is a Heruka practitioner called John. Normally he sees himself as John, and his environment, enjoyments, body, and mind as John’s. These appearances are ordinary appearances. The mind that assents to these ordinary appearances by holding them to be true is ordinary conception. Ordinary conceptions are obstructions to liberation and ordinary appearances are obstructions to omniscience.

We see everything not only as impure and suffering, but as ordinary as opposed to enlightened; and those perceptions are in fact a mistake, grasping at which is perpetuating our samsara.

grumpy cat in landscapeI, for example, am going around thinking, “I’m L. I have this boring old body and I have this neurotic personality and I live in this okay house in this problematic country surrounded by these other regular people, all of us doing all these regular activities.” It’s all just ordinary.

But this ordinariness is not really the truth, it is just ideas, mere imputations of an ordinary mentality. None of the things I normally see exists = reality. And, providing I have some understanding of what reality is, I could instead be thinking, “I am Buddha Vajrayogini. I have this incredible body of light and I have this winning personality and I live in this blissful Buddha Land surrounded by all these pure beings, helping everyone without exception!”

These are also just ideas, but they are far better ideas, and far closer to the truth. As we discover over time, as our wisdom of bliss and emptiness grows, our hallucinations die down, and eventually enlightenment becomes our own direct experience 24/7.

Revelation

lightbulb momentsOnce we have a feeling for how enlightenment just is reality, all Buddha’s teachings make a huge lot of sense. We have more of those light bulb moments. We can understand how right now we are not in reality. Which is why enlightenment is not an option, it’s the only place to be. And how through Buddhist meditation we can step into an enlightened perspective that has always been available to us, we just needed it to be pointed out (probably more than once!) That’s the real meaning of meeting a Spiritual Guide.

Therefore, enlightenment isn’t a philosophical talking point, or the goal of superhuman meditators, like climbing a distant mountain. If we are not in enlightenment, not in reality, we are necessarily trying to make unreality work. Everything is deceiving us more or less.

So when we go deeper in our meditations with the motivation to attain enlightenment, in addition to addressing our stress and other temporary problems we are also drawing every day closer to this blissful primordial reality. Two for the price of one!

To engage in Buddhist meditation is to understand that we all have within us this unlimited potential for the truth of bliss and emptiness, even if it isn’t fully manifest as of yet. So whenever we meditate, even if it is just a breathing meditation, we can try starting with this understanding and see what happens. (In this article on meditating backwards, I explain a bit about how I practically do this.) Even an intellectual understanding that enlightenment is reality is inspiring; and, if we can get a feeling for this in our heart, everything flows so much more effortlessly from there.

I find this immensely encouraging: we are not having to go anywhere strange and new, much less having to create something from scratch, or something that is not already in some sense there. What we are doing on the journey to enlightenment, the journey into the clear light of bliss at our heart, is gradually letting go of all mental elaborations so that we can at last directly enjoy what has always been.

Over to you. Comments welcome.

Related articles

On peace and omniscience

Is enlightenment pie in the sky?

What is Buddha’s enlightenment?

 

 

 

Reaching out ~ more Buddhist thoughts on suicide

8.5 mins read

When it comes to suicide, one of the best things we could probably do is reach out – those considering it and the rest of us too.

Carrying on from this article on suicide.

help i want to dieClearly fame, money, and the rest of it is not enough to keep the demons at bay. If we are not in control of our thoughts, they will control us. Judging by the number of articles about them, the recent celebrity suicides of Anthony Bourdain and Kate Spade have been a bit of a wake-up call. Time magazine describes it as:

A one-two punch to our belief that there are some people who are living the perfect life.

The article describes their lives and achievements and then asks, “What more could a person want?”

Inner peace.

Without inner peace, we have no real happiness OR safety, whoever or wherever we are. Fame, fortune, relationships, and everything else outside the mind are causes of changing suffering, not causes of real happiness. As Time magazine puts it:

Many lives are not as they appear. Happiness is not the end result of a sum of accomplishments. The people whose wealth/wardrobe/job/talent we wish we had have their own struggles.

Thought experiment

inner peace outer peaceImagine having everything and everyone you’ve ever wanted and worked for and dreamed of. You made it!

Now, are you happy?!

……

Maybe, for a minute, until something upsets us, or we still feel we haven’t got it all, or we wonder why on earth this isn’t working. As Bourdain put it at the end of one show:

What do you do after your dreams come true?

According to this article in USA Today:

In an interview this year, the comedian and actor Jim Carrey talked about “getting to the place where you have everything everybody has ever desired and realizing you are still unhappy. And that you can still be unhappy is a shock when you have accomplished everything you ever dreamed of and more.”

As it says in How to Transform Your Life:

External conditions can only make us happy if our mind is peaceful. We can understand this from our own experience. For instance, even if we are in the most beautiful surroundings and have everything we need, the moment we get angry any happiness we may have disappears. This is because anger has destroyed our inner peace.

Kate Spade and Anthony Bourdain had everything many of us can only dream of:

Yet these two could not bear to live their lives any longer. ~ Time

Depression

chink of lightTalking of anger, going so far as to inflict such painful violence on ourselves must involve some anger. Anger directed outward — or perhaps more inward, as depression or self-loathing.

A couple of friends lately have told me that during times when they felt very depressed, the darkness that took over seemed impossible. Even getting out of bed felt like having to climb a mountain. There was no chink of light. Feeling trapped in their own minds, by their own minds, they only didn’t take their own lives because they understood that death is not the end of suffering, that it simply brings new sufferings. They knew that they would still be trapped in their minds where all the pain was really coming from.

However, they also found that by not going that route, a chink of light did have an opportunity to emerge. Hope reappeared and the clouds gradually parted. Now their lives feel very meaningful and blessed. They are both beyond grateful that they didn’t kill themselves.

Reach out

People need to find the refuge of inner peace and the refuge of love that overcomes loneliness, for nothing external can take away that ache, at least not for long. People need wisdom and compassion. People need some kind of Dharma.

If this master storyteller left us a lesson, it is this: You are not truly alone. People care about you more than you realize. Please don’t leave us. Reach out. ~ William Falk in The Week 

Anthony BourdainPeople were astonished to hear that Anthony Bourdain, that great lover of life we thought he was, had taken his own life. He was not alone, everyone loved him, he apparently knew that in his wiser and happier moments. But not when under the influence of the deceptive demon of self-cherishing telling him that he was alone, that no one truly cared.

Bourdain once noted that although he had “the best job in the world,” he often woke up in hotels far from the people he loved. “The truth is,” he said, “I’m alone for most of that time.”

USA Today suggests “community and family bonds have broken down, as people work endless hours in pursuit of material success and numb their loneliness with drugs, alcohol, TV, and the internet. The shallow interactions of social media do not fulfill our yearning for connection.”

Small talk

While I agree with this in general, I have had some deep conversations on Facebook and shallow conversations in person. We cannot blame the medium for our shallowness or lack of connection – I think it is more about where our interests lie and how deeply we are prepared to think.

small talkSometimes the people I talk with seem entirely uninterested in the real questions of life, even though they affect us all equally, including IMHO:

“Who am I? Where do I come from? Where are we all headed? What happens to me when I die, which will be in a few hundred months, at most? What are the real causes of this suffering we are all experiencing, including all that outrageous ageing and sickness, and how can we get rid of it permanently, especially as politics as usual is never going to be enough? Etc.”

I know the value of small talk, especially if we are genuinely interested in the other person. But if all we ever talk about is the weather, or the job, or where we’re going on vacation, or who has to be voted off Love Island, etc, I confess to finding it a little frustrating and tiring, to be honest, because people are ignoring the elephant in the room and yet that elephant is trampling all over their lives. Finding ways to communicate more meaningfully and with less inhibition seems invaluable if we are to genuinely help ourselves and others. What do you think?

Love is the great protector

We need love. Love cures loneliness. And I am not talking about self-involved attachment for just one person or a few people, but open-love is the great protectorhearted love for everyone we meet, a growing affection and concern for everyone we think about. This positive mind is based on reality and will keep us happy and free from danger.

This month I was walking down a pretty steep hill in Archway, London, when I saw an old woman, bent almost double, slowly walking the other way. She paused to pick up a piece of rubbish and carried it to the next bin. Then as we passed, she looked up and gave me what I can only describe as a radiant smile, accompanied by a cheery Good Morning! Then she carried on up the hill.

A day later I was walking down the same hill at a different time. Once again this old lady hobbled past me, looked up, and said good morning. She was smiling not just from her mouth but from her eyes, and I felt the affection coming off her.

She must be in pain to be bent over like that, her arthritis not only hurting her back and shoulders but crushing her internal organs. Yet she seems happy to be alive, happy to smile at strangers. I don’t know her full story, of course, but it seems she has at least some ability to transform suffering through love.

Buddha calls love “the great Protector.” As Falk puts it, beautifully I find:

At the heart of human experience is a paradox: We are each trapped inside the boundaries of our flesh, alone with our histories, our wounds, our brokenness. Yet our isolation is an illusion — a constriction of perception. All the great spiritual traditions teach the same truth: We are connected in a fundamental way to everyone and to everything. 

How can we help?

Someone who works with suicide victims wrote an interesting comment on the first article about suicide, and I quote a bit here:

While there are many people more qualified than me to discuss the determinants of suicide, a common thread I see seems to be a patient’s strong belief in their separateness; and so while I can’t necessarily help all beings yet, I can be kind. I can choose to extend myself a little further in my conversation with others to give them time and space to be heard. I can cultivate a genuine interest in their experience so that the possibility of connection can begin to outweigh that of separateness; so that the possibility of relationship can become more appealing than that of severance. I certainly pray for this.

Kate SpadeWe need to be alert, to look a bit more deeply, to remember that:

Outward impressions of people’s lives are often wildly off-base. ~ Time

Back to my thoughts on Denis at the time … 

Our friends in retrospect are saying “If only we could go back 24 hours and find him!” But we can’t. There are many things we want to say to him, but we can’t. We will do the Powa he requested, obviously, we would have done it even if he hadn’t requested — we will do our best to get him to the Pure Land, but his self-cherishing has not made it easy. It is lucky he has made friends in high places. Venerable Geshe-la said he was doing prayers and Powa for him. Denis did create a lot of good karma, so there is something there for the Buddhas to work with.

This may be what the Buddhas think about us — we will do our best to help you, but your self-cherishing does not make it easy. Still, they never give up and this has strengthened my determination to never give up as well. I really appreciate this precious human life right now, and what we can do with it, including the transcendence of all suffering. Right now, at least, I don’t want to waste another day.

One more article coming up about ways to cope with others’ suicides, including doing transference of consciousness (Powa).

Over to you. There were some great comments on the first article, and I value any more comments, stories, or other feedback that might be helpful to other readers. Thank you.

Related articles

A brother’s suicide  

Happiness from the inside out 

Feeling lonely? 

What can we really know about anyone? 

Once a Buddha, always a Buddha

4.5 mins read 

Escape to realitySometimes people get discouraged with their Tantric practice, thinking it’s beyond them and they should stick to Sutra. But I think Tantra can be pretty straightforward, especially if we can read and follow the instructions of the modern-day Vajra Master Geshe Kelsang who, like Je Tsongkhapa, is known for his ability to reveal Buddha’s wisdom and Tantric teachings in a clear and profound, yet totally accessible, way.

Carrying on from this last article about Tantra.

If we’re used to identifying with our Buddha nature from a Sutra point of view, then we do this now from a Tantric point of view, bringing the result into the path – which makes our progress smooth, joyful, and rapid.

And, as explained in the last couple of articles, we are not plopping an inherently existent ordinary miserable me onto Buddha Vajrayogini or Buddha Heruka. There is no such real me — our me or I is mere label, thank goodness. So we are generating some purity in our mind and labelling it with our mere I, Vajrayogini, and growing it from there. Try it and see!  nothing is real

Then we keep coming back to divine pride and clear appearance in very practical, usable ways, both in meditation and throughout our day. This way we transform our life into a very rapid path to enlightenment, which is what Tantra is all about.

As mentioned here, normally we believe the self we normally perceive, the one around which all our problems revolve, the ordinary limited self; and we cherish this self and protect it at all costs. We are obliged to follow its ordinary narrative and milestones. But we slowly come to understand that it is time to stop doing that — I don’t want to do that anymore! It is painful. It is daily frustrating. It is also a ginormous waste of time.

As we get going in our Tantric practice, for a long time we move back and forth between generating as a Deity and identifying as an ordinary being. This is normal, so there’s no need to entertain discouraged thoughts such as: “I thought I had this! I felt so blissful – I can’t believe I got all neurotic and graspy and sad again!”

Subtle impermanence and the emptiness of time

And here is a profound contemplation that I have always found enormously encouraging in this regard, and hope you might too.

When we appear as Vajrayogini or Heruka, we remember that we dissolved away all ordinary appearances, including their time, ie, including the pasts and futures of all ordinary appearances.

Past and future are mere name, mere appearance, now disappeared – so when we arise as Vajrayogini, we have always been Vajrayogini. Our previous identity has dissolved into emptiness, disappeared entirely, and we, Vajrayogini, have never been that person.

samsaric life

Remembering subtle impermanence is invaluable – always, but especially in Tantra. For the present moment to arise, the previous moment has to go out of existence, completely. Yesterday has gone, or where is it?! It had to go for today to arise. Everything before this moment in time has completely disappeared. By the same token, everything after this moment doesn’t exist yet because this moment has to disappear first.

In this article I talk about this incredibly useful teaching from Geshe Kelsang:

In reality we do not remain the same for one moment without changing, let alone for one life. Without the I of the previous moment ceasing, the I of the next moment could not arise. The I of one moment is the cause of the I of the next moment, and a cause and its effect cannot exist at the same time. A sprout, for example, can develop only when its cause, the seed, disintegrates. ~ How to Understand the Mind, page 134

When we arise in bliss and emptiness as a Buddha, the whole past is transformed because there is no past, only pasts of things (as explained in Ocean of Nectar), and Buddha’s past is bliss and emptiness. In that moment the whole future is transformed too, as there are only futures of things.

How long is a dream?

To help us understand this, we can consider our dreams. Dreams arise fully and all at once – they are mere projection of mind, and always present, unravelling moment by moment; but when we meet people in our dreams they have a past and a future, do they not? They were born in Clapham and they are going to die who knows where. All that is part of them in the present moment because this is the only moment there is.

Vajrayogini 1

The me of this present moment has a past and a future – so if I am ordinary I have an ordinary & suffering past and future and if I am Vajrayogini I have a pure & blissful past and future.

Wild, huh?! But true.

How old are you?

I was at the Grand Canyon recently, thinking about these rocks. They are, mind-bogglingly enough, millions of years old! Yet at the same time they are a momentary arising, an appearance to mind that is completely new in this moment. In this moment, which I am sharing with this rock, the rock has a past of millions of years whereas I only have a past of three (ahem) decades. old rocks

So once you are Buddha Vajrayogini, you have always been Vajrayogini. And always will be.

Yes, we may forget this due to lacking effort, mindfulness, and familiarity, and the ordinary person might reappear with an ordinary past and future, just like another dream. But it doesn’t invalidate the pure dream of being Vajrayogini; and at the next available opportunity we can dissolve away all the ordinariness and hallucination and go back to the Pure Land.

Eventually we can stay here  24/7, which is liberation. And then guide everyone else to this reality by helping them drop their self-grasping and ordinary appearances as well.

Check out these articles on subtle impermanence for a better idea of all this. And I have a bit more to say on the subject later.

Meantime, the Kadampa Summer Festival in the English Lake District (or Keajra Pure Land), offering the Highest Yoga Tantra empowerments and teachings, starts this Friday! Talk about a life-changing experience. Hope to see some of you there.

Comments very welcome – please scroll below to leave one.

Related articles

Subtle impermanence 

How to be enlightened right now per Tantra

Tantra is not as hard as you may think

Improving the narrative of our lives

 

The Great Escape

4 mins read and a video

Did you hear about the rescue of the 12 Thai boys and their coach? Probably, unless you were stuck down a cave yourself, because it was headline news all over the world. A feel-good story of heroism and selflessness that was a rare light in the increasingly surreal 24/7 news cycle, an international effort to extricate children that was a welcome break from the head-spinning politics of fear, resentment, and retrenchment.

Thai boys rescue

This was something we all seemed to pretty much agree on for a change. Common ground. Something we could understand, that brought us closer. Something “real”. A story that felt good to identify with and celebrate, and that gave people everywhere an opportunity to appreciate and exercise the common values of compassion and love innate to all of us, regardless of their religion or politics. Where I was, in London, there mission accomplishedwas a genuine eruption of rejoicing and high fives as the last boy was brought out.

And for me this story is deeply motivating in another way too …

Imagine this. You were looking forward to exploring a cave with your friends after routine soccer practice, but when you try to leave you find your exit flooded by an unexpected downpour.

You are all totally trapped. It is pitch dark, with a tiny bit of light from the flashlights. You have only the clothes you came in and a ledge to perch on. There is nothing to eat, for you were only planning on being there an hour; and for water you have to lick dripping stalactites. You are running out of strength. You feel sick. There are no toilets, and nothing comfortable to sit or lie on. You take turns trying to dig yourself out, but soon realize it’s hopeless. Perhaps worst of all, you have no idea if anyone is coming for you and, even if they do come for you, how on earth they are going to get you out of there.

Plus you are still just a boy.

This is going on for days, nine days so far, an eternity … Would you feel anguished? Agitated? Scared? Lonely? If anyone has a right to feel that way, it would be children trapped almost 1km underground.

Yet the first reports coming out revealed a very different picture. As one of their mothers said:  

Thai coach“Look at how calm they were sitting there waiting. No one was crying or anything. It was astonishing,” the mother of one of the boys told the AP, referring to a widely shared video of the moment the boys were found.

As it says in this article:

Instead of agitated and anguished, they were in a state of calm.

How could this be?!!

How Buddhist meditation kept the Thai boys calm in the cave

Later it transpired that the boys’ soccer coach, Ekapol Chanthawong, had lived in a Buddhist monastery for a decade and taught the boys to meditate!

I don’t know what meditations he taught them – perhaps breathing meditation and mindfulness of their body, feelings, and thoughts, given that this is the Thai tradition (but Thai boys meditatingI stand to be corrected). However, whatever it was, through meditation they clearly discovered the peace and calm we all have within us. They found sanctuary. Which makes me think:

If meditation works when you’re trapped underground, it probably works everywhere …

As it says in the same article:

That meditation would be a useful practice in an extremely stressful situation like being trapped in a cave is really no surprise. Buddhist meditation has been around for 2,600 years, since the Buddha began teaching it as tool for achieving clarity and peace of mind, and ultimately, liberation from suffering.

So I find this story enormously revealing and inspiring in that it shows us our indestructible mental potential, our so-called Buddha nature, as well as the accessibility and power of meditation in enabling us to access that natural peace and let go of all our worries and anxiety. Even in a situation where all our usual props have fallen away, such as in an empty cave deep underground, we can still learn to enjoy the refuge of inner happiness and freedom.

coach with boysThis is the real great escape we all have to look forward to. With practice, this can become freedom from all uncertainty and suffering, despite the diminishing props of all our lives. After all, when it comes right down to it, no one can give us actual freedom – we have to claim it.

Check out this news clip of a live national interview with a Kadampa teacher in Toronto, answering questions such as:

  • How would meditation be helpful in a stressful situation like this?
  • Can people learn meditation that quickly?
  • What is the capacity of someone that young to understand what they are doing when they meditate?
  • Meditation helped them mentally and spiritually, how about physically?

Hope you have a chance to watch this. And then get cracking with your meditation 😄 If you haven’t gotten started yet, maybe check out one of these articles and/or find a class near you.

Postscript: The power of prayer

Someone left this comment and I think it is worth repeating here:

The other thing I took away from this is the power of prayer. The whole world wished for the boys and their coach to be brought out safely alive. Prayer can also be called a wish path so the whole world, no matter what faith each person practiced, even those who claim no faith, was praying for their safe recovery. The potential for death was huge yet they are all alive. What brought together all the people with the knowledge needed to perform the successful rescue? The wishes/prayers of the whole world.

That leads me to the question, what would happen if the whole world spent as many days wishing deep in their hearts for an end to war?

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

A Buddhist perspective on suicide

As I walked around the park today in a breezy high-skied sunset, so glad to be alive, even more alive than usual, the thoughts going around in my mind were, “Denis, you are missing all this.”Sunset in Cheesman Park

In the past year, two people close to me have committed suicide – one a friend and one a family member. It is not unlikely that two people you know of have as well. Suicide has increased 28% in the past twenty years. As William Falk, editor of The Week, says in this thoughtful article:

Every year, about 45,000 people commit suicide in the U.S. — twice as many as are killed in homicides. Each of these deaths has its own circumstances, but as Kirsten Powers says this week in USA Today, the steadily rising toll of despair tells us “something is wrong with our culture.” Family and community bonds are disintegrating; loneliness is rampant.  

Denis’s suicide brought up a lot of things for a lot of people, including me, so I wanted to share some of the thoughts, just as I wrote them down at the time.

Along with this last widely read article by a Buddhist nun, perhaps these might answer some questions about what Buddhists think about suicide. And hopefully it might help some people who are ever considering it (please don’t, please reach out instead), as well as those who are left behind (everyone else). I will share my thoughts about Denis in dark blue, and intersperse these with other remarks.

Today was a bitter-sweet day. The phone call telling me about the suicide of a friend coincided with witnessing the tenderness of a small girl saying hello for the first time to Delphi, my blind foster cat who is now going to be hers.Ellora and Delphi

Denis, you are now missing all this love. You love animals — your own dog Jake, and those at the shelter where you sometimes volunteered. You love humans — you were a social worker for so long, and gave wise counsel to many Veterans because you understood them.

You are now missing this entire precious human life. You loved Dharma — you have been meditating and studying and volunteering happily for years, despite the recent trouble you reported in controlling your thoughts. What possessed you to throw all this away?

Is suicide a good idea?

The press are being advised not to release details of the recent celebrity suicides of Kate Spade and Anthony Bourdain for fear it will encourage copy-cat suicides. But is this the easy way out?

I don’t believe it is.

Many people believe that when the body disintegrates at death, the continuum of the mind ceases and the mind becomes non-existent, like a candle flame that goes out when all the wax has burned. ~ How to Transform Your Life

suicide is no optionIt is true, many people do profess not to believe in life after death (though, funnily enough, some of these same people ask me to pray when their loved ones die.)

There are even some people who contemplate committing suicide in the hope that if they die their problems and sufferings will end. However, these ideas are completely wrong.

Our body and mind are separate entities, so, although the body disintegrates at death, the continuum of the mind remains unbroken. We can discover for ourselves that mind is a non-physical continuum through learning to meditate on our own mind. There are some articles about that here. We are travelers bound for future lives, so suicide is not a viable option for ending our suffering.

Instead of ceasing, the mind simply leaves the present body and goes to the next life. For ordinary beings, therefore, instead of releasing us from suffering, death only brings new sufferings.

travellersThis is the cycle of suffering called samsara, from which we can and must break free — but not by killing ourselves. 

Not understanding this, many people destroy their precious human life by committing suicide. 

The moment the gun goes off, our consciousness of this life may quickly depart our body; but our consciousness in general does not stop. Our biggest problems are not over — arguably they have just begun. We are quickly thrown into the bardo, or intermediate state, where we will experience many frightening hallucinations. And then we will take uncontrolled rebirth somewhere else — who knows where or with whom or in what body.

There is no escape

And here is a comment left by someone on the last article that indicates the unacceptable risk of a failed suicide attempt as well:

I work in a large trauma hospital and increasingly I’m dealing with suicide on a weekly basis, sometimes twice weekly. Much of my work revolves around supporting families, especially in the initial stages as their loved one comes into the hospital. I’m finding the ‘profile’ no longer fits: my patients are as young as 8 and as old as 86. Children who have hanged themselves, and elderly people, using the gun they bought in their 20s for ‘protection’ as their means of ‘escape.’

hallucinations

But there is no escape; furthermore, when someone attempts to take their life in this way they significantly underestimate the ‘in-between’ of modern medicine. I’m not speaking of the bardo, though it’s likely that sort of experience: but rather the murky grey zone that physicians have to be mindful of, lest their compassion accidentally places themselves in a position that could be argued as ‘assisted suicide.’

Attempting suicide is very risky. Please don’t do it. It’s a far worse idea than you know. Plus, we need you.

A precious human life

To me it seems that you are now in danger of missing everything, everything good. Which seems unbearably sad given how much good was in you and how much good was around you.

As Geshe Kelsang says:

precious human life and suicideAt this time we have found a boat-like human body that can transport us to the island of full enlightenment, or Buddhahood. If, instead of taking advantage of this body, we were to waste it on the meaningless activities of this life, that would be most tragic. It will not be easy to find another opportunity like this in the future. ~ Clear Light of Bliss

 

No magical overnight miracle

Someone who became a Buddhist nun a few years ago wrote to me in response to the last article on suicide

I experienced suicidal ideations from a very young age. My first suicide attempt was at 14, and, although I never tried another serious attempt, the wish to die remained with me through my life, until very recently really. I thought nothing I did mattered, that life was pointless and needless suffering; and at times I didn’t even have a reason, things could be going well and I still wanted to just wake up when it was “all better” (whatever that was).

The meditations on the preciousness of human life and karma kept me alive, I knew I had something rare and, being Buddhist, I believed that even if I did end this life, another one with just as much, if not more, suffering was just around the corner. There was no magical overnight miracle.

One day I just realised that the deep wish to die had passed, that I’d abandoned that habit of mind over time. I simply kept on meditating on Lamrim, tried to practice the instruction, and kept a mind of faith. Now I value this amazing life and in my heart I truly believe everything matters!

Everything changes. We need to hold on until it does.

It can happen so fast. Research reported in The Sacramento Bee on people who survive suicide attempts “indicates that in 70% of cases, less than an hour passes between the idea of killing oneself and the attempt. In 25%, it’s less than five minutes. Most survivors said they deeply regret their attempts, and 90% were alive more than 25 years later. More of these impulsive acts would be survived if guns—the most effective means of self-execution — weren’t so freely available.”

Only six days ago you were out of the woods, we thought, smiling and making plans to meet people. You were beginning to see past your difficulties with hope and faith. Even on Friday, you seemed happy in the morning according to your brother. Maybe you were a bit happy, relieved you had made this decision, or maybe you were acting, who knows.

A few short weeks earlier you had decided — you had even promised me — that you would not kill yourself; this is after all why you had previously committed yourself to the hospital when you had the urge. Why? Because you said you knew it would not help you, that it could land you in a horrible rebirth, that it would destroy the 21-year-old daughter you worship.

suicide caused by delusionsBut then on Friday you went ahead and did it anyway. Your brother agreed to drive you back to your own place as you were feeling so much better — but that was the day you went out to buy a gun. Even though you spent half an hour once telling me how much you hated guns.

Why?

It is beyond heartbreaking when someone kills themselves, awful that they were in so much pain that they felt they had run out of options. But I think it’s important to remember that the suicide was not their fault but the fault of their delusions, and they are not their delusions. It’s important not to judge; if we have delusions too, we are all in this together.

Why did you do it? A new depression? Must have been. Feeling trapped, like those people in the World Trade Center who chose to jump to their deaths rather than face the certain fire. Difference being, there was no certain fire approaching you, and in your wiser moments you knew that “This too would pass”; but on Friday the future must have felt impossible just long enough for you to go through with trying to end it.

Feeling lonely? Yes, you often suffered from that. The loud newly-developed tinnitus and headaches that you hated? Probably, though you had been working on accepting those sufferings, mind over matter, and reported progress. Bad meds or insufficient meds? self-cherishing and suicideQuite possibly, I’m afraid to say, as you told me they’d taken you off some meds cold turkey and you were having trouble getting in to see a psychiatrist at the VA.

But bottom line is that the distorted self-cherishing thoughts demonizing your mind managed to convince you for just long enough that you’d be better off shooting your head off than staying in this beautiful, far safer place, with your Sangha, your family, and your Spiritual Guide — even though you loved us all.

When people kill themselves, it is usually because their wishes were not fulfilled, but this was unbearable to them only because their self-cherishing made them feel that their wishes were the most important thing in the world. ~ How to Transform Your Life

Self-cherishing is a demon. It is insanity. No one in their right minds would kill themselves. As someone just told me in response to hearing this news, “This makes no sense.” Self-cherishing has never made any sense and it is not about to start.

It is not just Buddhists who understand this. When people who have attempted suicide are brought into hospital, they are deemed “not of sound mind”. And for those of us left behind, it is best not to let that moment of insanity define them. As the Buddhist nun puts it so poignantly in this article about her brother: 

Their delusions at that moment were just stronger than the person they really were, and so the delusions won. There is nothing to be afraid of other than our delusions.

This temporary madness is not a reason to dismiss all the good times we shared with them.

faults of self-cherishing and suicideTo me your situation seems like being captured by a murderer who wants to blow your head off. If you are in your right mind, you’re going to try everything to get away from them. But what about when the murderer is your own self-cherishing?!!

Suicide shows how important it is NEVER to identify with our self-cherishing  (or identify other people with theirs), let alone consider it our friend or advisor. It is our worst enemy; it has no function other than to harm us.

You did leave a note asking for Powa — so some forward-thinking wisdom was operating — and some faith in Buddha, Dharma, and Sangha; but seemingly not enough. Your considerable wisdom, love, and faith would have been screaming at you, “Please, don’t do this!;” but where were you at the time?

Wake up call for the rest of us

We need to get rid of self-grasping and self-cherishing, not complacently let them live in our hearts. Someone was saying it’s like having the first stages of cancer and thinking, “Ah, it’s not really doing anything at the moment, so I’ll just let it stick around.” Just because our self-cherishing is not telling us to kill ourselves at the moment, or harm others for that matter, doesn’t mean that it doesn’t have it in it to do this sooner or later, if we let it stay in our minds.

alternative to suicide

Sometimes even having Buddha, Dharma, and Sangha in our lives, or some other faith for that matter, is not enough, as Denis’s story demonstrates. To be protected we need to be relying deeply upon them whenever things get rough. We need to be actively letting go of our self-cherishing when it arises, whether that is in the form of loneliness, self-hatred, anxiety, disillusionment, fear, and so on.

Even if we do already like Dharma, we have to get it from our head into our heart to ensure deep refuge and some peace when the storm comes. ‘Cos storms do inevitably come, for all of us. Reliable refuge takes some practice and consistency.

We would never think that because we ate yesterday we do not need to eat today. To maintain a healthy body we need to eat every day, and, similarly, to maintain our knowledge of Dharma and gain realizations we need to read, contemplate, and meditate on Dharma over and over again. ~ Living Meaningfully, Dying Joyfully

I love and admire Denis, and the tributes coming in for him are testament to what a special, beautiful person he was. But my love for Denis means that I loathe Denis’s self-cherishing for what it has done to him.

Self-cherishing is so sneaky that it can even persuade us we are being noble and doing this for others, so that we are not a burden, for example. There can be a mixed motivation sometimes, there can be some genuine wish to spare others – but I don’t believe that this alone would cause most people to go through with such a painful, frightening, violent act. Especially as it doesn’t take much imagination to see, really, that the people we leave behind are going to be horribly burdened by this act.

suicide prevention lifelineWhen people feel anger at those who have selfishly left them, it is the selfishness itself that is the proper object of the wrath, not the poor person who is its victim. Self-cherishing is self-destructive — let’s be in no doubt about that.

Part Two will appear here in a few days, including thoughts on how we can help suicide victims with transference of consciousness (Powa) and how to cope when someone close to us kills themselves. Till then, I appreciate your comments, stories, and any other feedback that you think might be helpful to other readers. Thank you.

Related articles:

Coming to terms with a brother’s suicide

What is self-cherishing?

Rewriting the story of our lives

Understanding our continuum of consciousness

Spring Training

The guest poster is a novelist, mother, and practitioner.

The field is right there in front of me, shimmering in the bright light, filled with beings…. an expanse of color, except for our uniforms, which are gray.  Someone yells, “Come on, get a hit for Mama!” Parents sit on the sidelines, nursing cups of coffee. The dew sparkles in the grass like jewels.

My kids play a lot of baseball, so in the spring particularly my weekends are full of games.

Spring is also the time that things speed up at our Center. There’s always an empowerment on the calendar, which inevitably falls on the weekend of my kids’ baseball playoffs.  Since I started practicing Buddhism, or Dharma, in earnest almost five years ago, this has been a bit of a challenge for me.

Tug of war?

spring training 8As parents and Dharma practitioners, sometimes it can be tough to balance everything. We miss a lot of good stuff. Empowerments, Festivals, Celebrations, workshops, pujas, retreats. We are lucky to have many opportunities to practice, of course, and yet, for me, sometimes, I have felt my commitment to my family as something pulling me away from going deeper into the Dharma. It felt like a tug of war, my family on one side, my wish to strengthen my practice on the other.

The first year I was practicing Dharma seriously, when I realized I was going to have to miss the empowerment for a playoff game, as well as a coming retreat that just wouldn’t work with my kids’ schedule…. let’s just say I was not relying upon a happy mind.  “I want to do so many of these things, but I can’t. I can’t,” I said to my teacher, my eyes welling up with tears.

He laughed (kindly, and with zero pity for my alleged predicament) and said something about modern Buddhism.

I knew modern Buddhism meant that we don’t need to go off to the Temple to practice; we can practice in our daily lives.  Which, at that moment, I took as, “if you’re unlucky enough to miss a retreat and an empowerment, just try (if you can) to make the best of it.”

That year, I paced the edges of the field, thinking about how everyone else at my Center was absorbing blessings and making spiritual progress while I was stuck there at the game.  Not only stuck: incredibly anxious. The game was close, and I ended up barely able to watch the plays, walking away a bit from the field, putting my hands over my eyes, so tense about the outcome that I couldn’t look. If they lose, I thought, my son will be so sad….if they don’t give him a good position, he’ll be so sad…if he messes up in the field, he’ll be (you get the picture)… I can’t even remember now if they won or lost.

Spiritual gifts?

Gradually, as time went on, I received more teachings in Lojong: transforming whatever is happening into the path. Everything is a spiritual gift, to this view, allowing us to practice when we miss our flight, or get stuck in traffic, or have a heartbreak of some kind…and everything where your kids are concerned is a possible heartbreak, even if it’s a tiny one. By accepting what occurs we have the flexibility to see it in meaningful ways.

spring training 6The game was hardly adversity, but could it be something to transform? Could I be like the peacock, eating the poison of painful baseball losses to strengthen my mind, my ability to roll with whatever happens and bring it into my spiritual path? Could I use it to begin to transform all the things my kids go through that I have no control over and worry about — not just games but school, grades, friends, health, well being?

I tried. I began to relax a bit. There’s a lot of downtime if you are a spectator at a baseball game, and I used this time to focus my mind, thinking “I accept,” every time there was a dropped ball, or a strike out, or my son wasn’t asked to play at all. The games became a little more enjoyable.

Another season, another playoff game, another empowerment — I wasn’t going to miss this one, but I would miss the commentary: This time, I was ready, or thought I was.

Go Buddha!

spring training 3The game began. My son’s team was losing a lot that year, and I felt the disappointment keenly. The pitcher on the other side was really good.

I was rooting hard for my son’s team.  I found myself rooting so hard I was asking for help. Who from? The Buddhas, of course. I recited the Tara mantra. Please, I thought. Help.

Then I thought, Help who? Help what? What am I doing?  What am I asking Tara to do?

Could the Buddhas possibly care that one side (my son’s side) would win the game over the other side? No. The Buddhas didn’t care which side won this game. I needed to look at things more deeply.

I took a few breaths and imagined my Spiritual Guide, Geshe Kelsang, standing right in the middle of the not-so-vast baseball field, about where the pitcher stood, smiling at me.

Two seconds later, from the row of seats next to ours where the other team’s parents’ sat, a chant began: “Go Buddha Go! Go Buddha Go!”

I must have heard wrong. I walked over to them. “What are you saying?”

“Buddha. It’s his nickname,” they said, pointing at the pitcher.

A few minutes later, one of our players started gasping; he had asthma, and the inhalers his parents had brought were empty. The parents panicked, debated bringing him to the hospital. I went over to “Buddha’s” parents — did that side happen to have an inhaler? Turns out they did. They offered it to us, so that our team member could breathe.

I decided to get a cup of lemonade to absorb what was happening. I chatted with the coach’s kid, who was selling me the lemonade. I gave her a dollar. “It’s going to a camp for kids with cancer,” she said. “My sister used to go there, before she died.”

I didn’t know that the coach’s daughter died.

I thought the coach just wanted to win the baseball games.

But I saw, standing on the sidelines, that that wasn’t it at all. The coach knew the baseball game wasn’t really important — he was there out of love.

That’s why all of us are here at the sidelines, I thought. We’re just there to love. That’s our JOB.  And when we have our hands over our eyes when a kid drops the ball, when we wince and frown when things don’t go our way, we aren’t doing our job. In fact, that’s our job as parents. That’s our job as aspiring Bodhisattvas. To love.

The field of modern Buddhism

spring training 7The insight moved through me and I looked at all the kids and the spectators with different eyes. It was as if every meditation on universal compassion I had done was coming to life right there. I loved everybody at that baseball field in that moment. This particular insight didn’t happen in the meditation room.  It didn’t happen on the cushion (though all those meditations were necessary, of course). It happened in the field …

… the field of modern Buddhism.

That spring, I was sitting at the sidelines of my older son’s game, when I saw a wonderful woman I knew with a son on the team; I’d seen her mostly at PTA meetings. She seemed unusually upset; she walked by me and sat down in a portable chair she’d brought, fighting back tears. I asked if she was okay.

“Just having a really hard time right now,” she said. We chatted for a few more moments, about hard times and baseball, watching the game. It was a beautiful day, clear, breezy. The boys were playing all right.

“I go to a meditation class, if you ever want to check it out,” I said after a while, lightly. “It’s really helped me.”

She turned. She looked me straight in the eye. “YES!”

We made a plan to go together the next week. She’s still going, over a year later — we are Sangha now.  She tells me often how her Dharma practice has given her great joy, how much it has transformed her life.

Now, when I go to the field, I’m ready.

Sometimes, on a really beautiful day, it feels as if the air is humming with blessings, and I can feel the joy of the kids playing the game in the breeze, and it’s easy to offer all of this enjoyment up to the Buddhas.

Sometimes I focus on the kids on the other team and try to cultivate love for them, see how much they want to be happy (and get hits) and don’t want to suffer (and strike out) just like everyone else. Or I think about how we have all been born and reborn so many times that these “other people’s kids” were my children, my parents, in previous lives.

Or I try to dissolve it all into emptiness. Do we care who wins the games that take place in our dreams? I try to find it — where is the field? Can you point to it? Where is the blue of the sky…. or I imagine that the field is a field of karma, the karma of everyone ripening right now on this field in strike outs or home runs, all of us having this collective karma of playing this game together….

Or I think about how, when I am hoping for my son to get a hit, I am really wanting his samsara to work out….We want our kids’ samsara to work out, don’t we? We want thespring training 9m always to get A’s and home runs and everything they want in life — but samsara never works out, as we know, and happiness does not lie in these things.  When I focus on this, I start wishing for him to learn to cultivate peace and resilience and kindness and a sense of freedom and many good qualities that have nothing to do with winning the game.

And then…when in spite of all this, I still feel some tension — when the whole game relies on something my kid is about to do, for instance, which happens a lot in baseball, and I feel painful anxiety arising in my mind (please, let him not strike out right now and lose the game!) — I try to look at that tension within a larger, more peaceful mind, to see that self-grasping ignorance…. this vivid sense of wanting success and fearing failure for “my” kid, for this “me” that I really believe exists at this moment.

And how useful it is to be able to see it wriggling there, to pinpoint it and see it operate so I can begin to let it go, so that someday I can be truly helpful to my children and also everybody else’s. How amazing it is to have this opportunity to train in going for refuge at a baseball game, so that I can be there when I really need to be.

I tried this yesterday at my son’s game, which by the way we lost in the very last moments, because my son did indeed strike out, and the thought occurred to me:  wanting to win this game is just like samsara itself.

It’s not important, after all, a baseball game — we will forget about it tomorrow, or the day after — so it’s essentially meaningless. And we know it’s insignificant, especially when we think of the intense suffering that so many living beings are experiencing. Yet we often feel tension anyway when something like this is happening, when we want to “win.”

The ball game of samsara

spring training 2And the worldly activities we engage in with so much energy– aren’t they the same thing? Won’t we forget them by the next life, if not sooner? We know they won’t cause lasting happiness — samsara’s a ball game that can never be won. And yet we get so anxious about it all…

Wouldn’t it be great to reach a place where we could be relaxed about everything that came our way, if we could see the baseball play happening within the play of bliss and emptiness? And if — by training our minds in this way — we could move closer to being able to help others, and thus make every game really count?

It’s my field of practice now, the baseball field. (And I’m not even sporty.)

It’s modern Buddhism in action: a gift from our kind founder that gives us everything we need, in real time, today, right now.

What’s the baseball field in your life?

Finding a quick way to spiritual realizations

A guest article by a modern Buddhist practitioner who works full time as a manager of software engineer teams.

Screen Shot 2018-06-07 at 10.46.40 AM4.5 mins read

Have you ever thought to yourself anything along these lines: “How am I supposed to develop a state of perfect concentration — I can only focus for a few seconds before my mind wanders away?!” In Buddha’s teachings we learn about attaining incredible spiritual realizations, such as universal love, single-pointed concentration, and omniscient wisdom, yet we might feel as if these are something completely impossible for us.

Luckily, this is not true. Spiritual attainments or realizations arise as a dependent relationship — they are not something we either have or do not have. It is more helpful to think of them as an inner evolution. If we keep creating the causes, then the results we are looking for will necessarily appear.

Increasing the potentials for spiritual realizations

Tharpa Publications just released Geshe Kelsang’s new book The Mirror of Dharma. The eBook of this is now available for download. In it, Geshe Kelsang says:

If we have within ourself a strong potential for spiritual realizations, then with this condition we will easily develop and maintain profound knowledge and spiritual realizations. We can accomplish this condition, a strong potential for spiritual realizations, within ourself by sincerely practicing the Guru yoga of the Wisdom Buddha Je Tsongkhapa.

buddha teaching

During the time of Buddha Shakyamuni, many people easily attained high spiritual realizations. This was due to the strong potentials for spiritual realizations already in their minds.

In these spiritually degenerate times, it seems far more rare to possess these strong potentials, such that making progress on the spiritual path can often feel rough and difficult. Nonetheless, due to our connection to the Wisdom Buddha Je Tsongkhapa, we can become exactly like the disciples of Buddha, making quick and easy progress on our path to enlightenment.

Imagine the unbelievable confidence we would possess if we received the teachings on the perfection of wisdom directly from Buddha Shakyamuni! Through the kindness of Je Tsongkhapa, who was predicted by Buddha Shakaymuni, we are able to develop this same confidence and experience these same results.

The easiest way to develop these potentials

Geshe Kelsang goes on to say:

Through this we will receive the powerful blessings of all the Buddhas through our Guru so that we will easily develop and maintain profound knowledge and spiritual realizations.

Je TsongkhapaIn general, we say that all spiritual realizations ripen through receiving Buddha’s blessings. In particular, as Kadampa Buddhists we rely upon the blessings of Buddha Je Tsongkhapa.

Je Tsongkhapa was a Tibetan Buddhist Master and scholar who founded the New Kadampa lineage. Buddha Shakyamuni predicted him in King of Instructions Sutra, explaining that he  would spread and clarify Buddha’s teachings of Sutra and Tantra and prevent people from following mistaken views. Believing this Wisdom Buddha is in the space before us or at our heart and holding a mind of faith in him creates potent conditions for easy spiritual attainments.

As with any relationship, we first need to discover who Je Tsongkhapa is and then get closer and closer to him. Over time we’ll come to see in our own experience that the skill of his methods and the power of his blessings are unequalled.

It is because of Je Tsongkhapa that we are now able to easily integrate all the practices of Lamrim (the stages of the path to enlightenment), Lojong (training the mind), and Tantric Mahamudra into our daily life. He compiled all 84,000 teachings of Buddha into one complete and straightforward path to enlightenment.

The fact that this path can be completed by even the busiest person is one of the miracle powers of Je Tsongkhapa. If we entrust ourselves to these methods and blessings, we will soon develop advanced spiritual attainments.

(There is more explanation about Je Tsongkhapa in the books Heart Jewel and Great Treasury of Merit.)

Identifying with these potentials

Practitioners such as Gyalwa Ensapa and his disciples and Je Sherab Senge and his disciples are witnesses to this. They attained the state of enlightenment within three years. This is magical. Through this we can understand how fortunate we are to have the opportunity to practice these instructions. ~ The Mirror of Dharma

When we hear about enlightenment, we may concede that it could be possible if we could give it a few lifetimes worth of training. Thinking like this underestimates both our potential and the power of our teacher’s blessings.

Pure minds create the experience of pure worlds and impure minds create the experience of impure worlds. This means that experiencing our own pure world is a change of mind away.

If we want to have magical results in our practice, we need to learn to stop identifying with our limitations and ordinary appearances, to see through them and past them. Our limitations are momentary appearances arising from potentials in our mind. If we quickly increase our spiritual potentials through Guru yoga practice, and identify with these every day, then what appears to our mind will soon start to be radically different. It is just a matter of time before we experience the same results as the practitioners who have come before us.

Make the future an enlightened one

just-shower-thoughts-0-when-people-talk-about-traveling-to-the-past-30585898In movies about time travel, characters are very cautious of changing even the slightest detail of the past because they fear how it might affect the future they came from. We can apply this notion to changing our mind.

Even the slightest positive imprint we place in our mind has the potential to create dramatic consequences for our future self. Every day we can create these spiritual potentials and receive blessings. Eventually, maybe even in a few years, we will find we have traveled to a future in which we are now enlightened and benefiting every living being!

Over to you, comments welcome.