In Buddhism, the actual Spiritual Guide is the so-called “definitive Spiritual Guide”, the Truth Body (Skt. Dharmakaya) of great bliss and emptiness of all Buddhas, which can also be understood as the union of universal compassion and omniscient wisdom. This appears in the form of a person who, in accordance with our karma, can show us a good example and lead us along the path to the same blissful freedom of enlightenment. He or she is called the “interpretative Spiritual Guide”.
One way I like to develop faith in my Spiritual Guide, therefore, is to use my own humble experiences of Dharma to extrapolate and develop confidence in these transcendent qualities of enlightenment.
To take one example, earlier today I was thinking about where I and everyone I know lives. How it is a big ball zooming through space, with all of us hanging on for dear life (thank you gravity!); and how none of us can exactly leave it, even for a cigarette break, (except when we die). Therefore, it makes no sense not to look after this shared home we call Planet Earth – is it not suicidal to poison the rivers, for example, or to fight amongst ourselves? How’s that different to people at 36,000 feet strewing their garbage around in an aircraft, hogging all the food, or maiming each other (including the flight attendants who are trying to take care of us)? How are any of us supposed to make it if we behave like this and don’t look out for each other? Indeed, the fact that our self-cherishing so deeply blinds us to the fact that we are all in this together reminds me of why it never works, whereas clear-sighted cherishing others is the source of all goodness and happiness.
This then got me thinking about how we are all bobbing about in the vast limitless Milky Way. I started to contemplate how not just our little home planet but the endless reaches of outer space – past, present, and future — are all mere imputation of mind. They do not exist outside my mind or yours, they cannot be found upon ultimate analysis if we go looking for them with wisdom. They simply are the nature of our mind, dream-like, illusory. Mere name. It became very blissful and spacey for a while there, lol. Manageable, yet with infinite possibilities. And super enjoyable. And it gave rise to a deeper compassion for all sentient beings because, although they also are not solid and real but merely imputed by conception, they do not realize this — hence all this needless tragic suffering.
This got me to thinking how Buddhas are never separated from this so-called compassion observing the unobservable for each and every living being. They are never separated from the wisdom realizing that everything and everyone to the ends of space and beyond is mere imputation, mere name, not outside the mind. Their sense of self is utterly unlike ours – we impute ourself on a meaty body and a deluded mind that seems cut off from everyone and everything, whereas they impute themselves on this blissful Truth Body of wisdom and compassion that pervades all of space and time.
And that is my Spiritual Guide, my actual Spiritual Guide. As I cannot readily or easily access that, at least for now, Buddhas emanate Spiritual Guides whom I can see and understand. As it says in Offering to the Spiritual Guide:
Exalted wisdom of all the infinite Conquerors
Out of supremely skillful means appearing to suit disciples,
Now assuming the form of a saffron-robed monk,
O Holy Refuge and Protector I prostrate at your lotus feet.
Through my own small experience, therefore, I can understand that there are countless beings who have these kinds of experiences of wisdom and compassion, just far far deeper and more stable, and that they are trying to reach us. Whenever we taste our own potential to become more and more like them, we can develop the believing, admiring, and wishing faith that allows us to trust them enough to show us how.
Weirdly, this Supertramp song Babaji just came on:
All of my life I felt that you were listening
Watching for ways to help me stay in tune
Oh Lord of my dreams
Although confusion keeps trying to deceive
Oh what is it that makes me believe in you?
Like a lot of people I’ve had trouble falling asleep a few times in the last year, and also like a lot of people it was probably from unwisely looking at news headlines just before heading to bed, then lying awake wondering how on earth to solve my own problems, my family and friends’ problems, the world’s problems.
If we’re not careful, inappropriate attention kicks in – we think this is all real, we exaggerate the problems – and the next thing we know we’re in a state of anxiety, even panic. Each time, I went for refuge to Dharma and my Spiritual Guide and ended up feeling fine again. It is a question of getting the Dharma from our heads into our hearts at times like this so that we see everything entirely differently – whether through the lens of refuge, compassion, wisdom or whatever.
If we can remember refuge, that all the countless Buddhas are rooting for us and see us as already pure, already ok, already enough, we start feeling more peaceful.
In the midst of our own anxiety, if we can get past ourselves to empathize with others’ often far worse worries, already our mind starts to lighten.
Or, going deeper still, rather than wrestle with a real world that isn’t actually there, we can let the seemingly solid intractable problems dissolve away into their emptiness — their absence of intrinsic existence, their unfindability — and reboot from there.
Whatever Dharma we turn to, it’s always worth remembering what we have understood so far about the world not being fixed, static, or real. When we go for refuge in Dharma and see things differently, we are not just seeing something objectively out there in a different way so that we can somehow better cope with it. As a mere appearance or reflection in our mind, everything depends 100% upon our perspective; therefore, as soon as we change our mind, the world itself changes — just as a reflection in a lake changes along with every ripple of the water. That’s why Dharma can solve problems permanently.
One simple example: if I get upset with someone for not agreeing with me, I am holding them to be intrinsically annoying. But if I change those thoughts of annoyance into thoughts of compassion and concern for them, for example by remembering their good qualities or kindness, I may still disagree with their point of view and tell them so, but I no longer have a problem with them.
If we can remember any Dharma at all, we can restore our equilibrium. One measurement of having trained our minds is:
One is trained if one is able to do the practice even when distracted. ~ Training the Mind in Seven Points
If we keep wanting to help people despite our own overwhelming problems, that’s deep, that shows we have what it takes. I’ve been spending some time recently with people who are helping the unhoused and/or who are unhoused. There are some incredible stories of dedication and kindness, such as the story of Bear who helped people up to his final days despite his own serious health problems. Or the mother who is simply concerned about her children and how she is going to be able to keep home-schooling them during a pandemic when she no longer has a kitchen table. This is because she lost both her jobs in the pandemic and no longer has a kitchen. Not to mention a roof. These are two of anywhere between 600,000 and 1.5 million people estimated to be without shelter in the United States, a number that is steadily growing.
“There’s so much suffering in this world. People need wisdom. We have so much intelligence. It seems like we could make anything, and then we just keep improving it, because we’re never satisfied. Our technology just keeps increasing. Our material development keeps increasing. But there is not a corresponding increase in human happiness. In fact, it’s the opposite. Our world is becoming more problematic, more dangerous. So this shows us something very important. We must learn from this appearance. We are intelligent people but we have used our intelligence mainly to improve material conditions and we have never fulfilled our deepest wishes for happiness and freedom — in fact, the opposite. And then a teacher of wisdom appears in our modern world, who is in the lineage of Je Tsongkhapa, Atisha, Buddha Shakyamuni – the same nature. He appears in our modern world and he gives us the instruction of Lamrim and shows us how we can integrate it into our modern busy life. He doesn’t deny our modern life. He respects us and so he gives us Dharma that we can use, that is suitable for us, acceptable, that fits with our modern way of life. We have met a teacher of wisdom, a Kadampa master of modern times, who is giving us the most precious Lamrim instructions.”He is talking about Venerable Geshe Kelsang Gyatso, who is also my Spiritual Guide. As I talk about here, our Spiritual Guide can be anyone. It doesn’t matter who they are as long as they are able to guide us along the spiritual path because they’ve been there themselves, always showing us an inspiring example of what is possible. That is our Spiritual Guide, that person. We have complete choice over that – everyone in Buddhism always chooses their own Spiritual Guide, that’s how it works. Practicing Lamrim, which is all the stages of the path to enlightenment, is the way we can go for refuge to Dharma and solve our problems. We need to get our Lamrim instructions from someone who knows them inside out and has complete realizations of all of them. A book alone does not have that living lineage.
One’s own living Buddha
Would it be pretty amazing to have our very own living Buddha to ourselves?! Someone who wants to lead us all the way to enlightenment? Someone who looks reassuringly normal on one level — whom we can see, communicate with, and learn from directly — but who is at heart an enlightened being who comes bearing the blessings and teachings of all enlightened beings?
What do you reckon, if a Buddha was to tap you on the shoulder right now, or appear in front of you and say “Hello!”, would you see him or her?
All Buddhas attained enlightenment with the sole intention of leading all living beings along the stages of the path to enlightenment through their emanations.
And the point is, all those enlightened beings are still around, everywhere, pervading reality. So, Geshe-la goes on to ask:
Who is the emanation who is leading us along the stages of the path to enlightenment?
This is not intended to be a rhetorical question, we have to really think about who that person is. Probably we’ll conclude that the most likely candidate is:
our present Spiritual Teacher, who is sincerely and correctly leading us along the paths of renunciation, bodhichitta, and the correct view of emptiness by giving these teachings and showing a practical example for others to follow.
Who else could it be? (Answers on a postcard.)
You have no problems!
Human problems are not difficult to solve but people are not listening to enlightened advice. ~ Geshe Kelsang Gyatso
One thing that is so interesting is how little Venerable Geshe-la buys into the details of our virtual reality of mistaken appearances. Of course he is sympathetic, but he knows that if we change our minds we can get rid not just of today’s glitches but all our sufferings; and so he simply keeps bringing us back to this. His view of us is sourced by blissful compassion and wisdom, and he is always relating to our potential and even seeing it actualized.
In Portugal in 2009, he said he saw and respected us all as Heroes and Heroines (aka Tantric Buddhas). Which means he never gives up on any of us, never loses hope or faith in any of us, no matter what manner of calamities we think are going on in our lives. Like Marpa didn’t give up on Milarepa, even though Milarepa had murdered 30 people – and, whatever else you’ve done, I doubt you’re a mass murderer? (don’t tell me). Or like Buddha Shakyamuni didn’t give up on Angulimala or Lam Chung, or any of the other seemingly hopeless cases. Scripture abounds with these stories.
Decades ago, when I was still a wee lass, I went to see Geshe-la with a long list of problems I really needed his help with solving. I was standing outside his room for a moment, silently remembering what these were so I could ask him, when he threw the door open, started laughing, and said, “You have no problems!”
He was right — the moment he said it I realized he was right. My list must have dissolved into emptiness because I couldn’t remember a single item on it. I started laughing too.
I have never forgotten this and it has helped me immeasurably at all the hardest times of my life. If something is wrong, I know I can take it to any Buddha and they’ll think it is no real problem at all. It’s a relief knowing that.
Think about if this wasn’t the case. If something goes wrong in your life and Guru Tara, for example, is like, “Oh no, don’t tell me that! That’s a real catastrophe! How on earth are we going to be able to help you with THAT?! You’re doomed!” that would be somewhat discouraging, would it not.
I am always with you
Geshe Kelsang is pretty cool, is all I’m trying to say. He has bought us centuries of wisdom, he has brought us unconditional love, he has brought us eternal hope. He is the real deal. I’ve never seen or experienced anything that indicates he is anything other than the real deal. And any of his numerous disciples would likely tell you the same thing. The more you get to know him and his teachings, the more you realize that this person is exceptional in so many ways. And utterly dedicated to us. He said not long ago “I am always with you.” And he is.
One of the ways we can generate bodhichitta is to imagine what it will be like when we are enlightened, how we will be able to emanate as whatever people need, including teachers:
Just as there is one moon shining in the sky whose reflections fill all the lakes and waters of the world, when I become enlightened my emanations will cover and protect every living being. ~ Joyful Path of Good Fortune
I think that there is one Venerable Geshe Kelsang Gyatso, according to our collective karma, the one we see in person or photos etc, whose Buddhist commentaries we study on the programs. But the fact is that we all have our own Spiritual Guide. (Our own Geshe-la, if he is whom we have chosen.) Sometimes people think, “My Spiritual Guide is so far removed! He knows some of his students really well, but he doesn’t know me! There are so many of us – how can he even know I exist, let alone have enough time to pay attention to me?”
All that is ordinary conception or view, right? So, per the moon example, have you ever had this experience … You are standing next to an ocean, the moon is shining, and the light is coming directly toward you. You turn to your neighbor two feet away and say, “Look, there is no light where you are, it is all coming directly to me. Take a look at that!” And they shake their heads, “No, you’re wrong, it is all coming toward me, the water is dark where you are.” And so on, all the way up the beach.
Buddha’s emanations appear for us, for each of us. There are as many Geshe Kelsang Gyatso’s, for example, as there are people with faith in him. If you have a different Spiritual Guide, it’s the same principle. Even if you are in a different tradition, I reckon!
Over to you! Still more to come on this subject. Meantime, though, a lot of people love stories about Geshe-la, so if you happen to have any from the past 40+ years or have heard any from others, please share them below. Alongside his far-reaching life and works, personal stories might end up being the closest we can come to a biography.
Scrolling through the news these days feels a bit like drinking salt water to quench my thirst – I keep vaguely hoping I’ll stumble upon something or someone that can make things better, but I rarely if ever do. This is probably because we cannot make this cycle of impure life called samsara work properly — it is not set up to work, it has not worked since beginningless time, and it is unlikely to start working now.
Better to listen to advice from enlightened beings, if we are lucky enough to stumble into any of that. As Atisha says in his Advice from the Heart:
Until you realize ultimate truth, listening is indispensable, therefore listen to the instructions of the Spiritual Guide.
Our samsaric societies have systemic problems such as racism and sexism because samsara’s very source code is corrupted, contaminated by the mental poisons of ignorance, aversion, and uncontrolled desire. Samsara needs to be burned to the ground with wisdom, and a Pure Land built in its place from the source code of renunciation, compassion, wisdom, and the Tantric pure view that sees through our ordinary conceptions to the bliss and emptiness that is already here.
A friend and Yogi in England sends me regular insights and comments from his retreat, and some of you might like this recent one, at least I did:
What day are you reading this, Tuesday? What time is it there? In the world of self-grasping it is Unhappyday every day. No matter what the time, it is unhappy o’clock. In Keajra Pure Land it is Blissday every day and it is always happy o’clock.
Winter is coming
I think it’s always worth remembering that our mental actions or intentions are hundreds of times more powerful than our verbal and physical actions, however necessary these may be. Mental intentions determine the outcome of all our actions or karma, and it is intentionality that creates our experiences, creates our world. This also means that the mental actions of listening to enlightened advice, or Dharma, and working with our minds are never a waste of time but immediately enable us to become a greater source of strength for ourself and others.
This training is going to be very useful as we head into an uncertain winter. There’s no better time than in these coming dark perhaps somewhat solitary months to train as a spiritual warrior, a Bodhisattva, for the sake of our family, friends, community, society, animals, and everyone in the world.
Everyone has freedom
Now back to that Modern Day Kadampas booklet for more about Venerable Geshe Kelsang, as begun in this previous article, A light in the darkness.
Geshe-la has always encouraged his students to present Dharma in a way appropriate to their own culture and society without the need to adopt Tibetan culture and customs. Realizing that it would be difficult for many of his students to learn Tibetan, he taught himself English.
As I’ve mentioned in a few places on this blog, Buddha Shakyamuni was cutting edge in India almost 2600 years ago in ancient India – his teachings and actions freed his followers from the rigid caste system and he ordained untouchables. His Sangha is a classless society.
Venerable Geshe Kelsang has also been cutting edge in today’s world. I’ve been lucky enough to be in the right place at the right time to watch this extraordinary person and his disciples change the course of Buddhist history over the past 40 years, and I hope I live long enough to watch some more riveting chapters play out. And, by the way, despite his success in bringing modern Buddhism to our world, Geshe-la has never been partisan. I have never heard him utter anything disrespectful about any other traditions or faiths, Buddhist and not Buddhist. For example, he says in Modern Buddhism (available here as a free ebook, already downloaded a million times):
Today we can see many different forms of Buddhism, such as Zen and Theravada Buddhism. All these different aspects are practices of Buddha’s teachings, and all are equally precious; they are just different presentations.
He has always spoken up for freedom, “Everyone has freedom!”, and mutual respect.
From The Internal Rules of the New Kadampa Tradition ~ International Kadampa Buddhist Union (NKT-IKBU):
The principal lineage Gurus of the NKT-IKBU are Atisha, of the Old Kadam lineage, and Je Tsongkhapa, of the New Kadam lineage. The New Kadampa Tradition itself is not a Tibetan Buddhist tradition but a completely independent and worldwide Buddhist tradition. The constitution of the NKT-IKBU Charity explicitly forbids the NKT-IKBU to have any political affiliation.
The NKT has divested itself of the political luggage that was carried over from Tibet because Venerable Geshe-la does not agree with mixing religion and politics — any politics, Tibetan or otherwise. We don’t buy into the Tibetan power system, which partly explains why we have sometimes been unpopular amongst Tibetan Buddhists, but also why Kadampa Buddhism is increasingly well received amongst modern people who want to practice Buddhism but have neither interest nor time for learning Tibetan culture, language, or politics.
Back in the day, in England, when I had time on my hands, I personally used to enjoy learning Tibetan and studying old-fashioned style; but I have witnessed how much more accessible is the presentation of Buddha’s teachings and practices now, and how much easier it is to share it with different parts of the world.
From the start, Geshe Kelsang has been pretty visionary. Again, just from being in the right place at the right time, I was able to ask some questions and receive deep advice over the years about the role of women in Buddhism (because Tibetan society was pretty misogynistic), about the role of lay people (when there was a discouraging wrong view floating about that only monks and nuns could get enlightened), about LGBTQ (Tibetan society was antiquated), and about generally reaching people where they are at as opposed to waiting for them to come to us.
The New Kadampa Tradition started small and English and middle class and monochrome, because you have to start somewhere and England was a good choice; but as the years have flowed by I have watched with awe as Geshe-la has been finding more ways to include and promote women, lay people, children, LGBTQ, people of color, and so on and so forth. Not to mention adapting to countries and cultures all over the world, East and West, over 1200 Centers in 40 countries and counting.
Buddhism is a very forgiving religion because it teaches not to conflate people with their delusions – which is why the scriptures are full of stories of formerly evil people being given the chance to purify and make amends, such as Angulimala or Milarepa, and going onto attain high realizations. At the same time, it is so incredibly important that Buddhist traditions never condone systematic homophobia, racism, intolerance, or abuse.
Over the decades, Venerable Geshe-la has produced and sometimes updated the so-called “Internal Rules” (quoted above), which are vital guidelines on how this tradition can continue to be run smoothly, harmoniously, democratically, and with discipline. He has also appointed nuns and other women to head and run this tradition. This is unheard of in Tibetan circles where privileged monks are the order of the day, rather like white men in the West. Geshe Kelsang has broken all manner of glass ceilings, and I am sure he has a lot more up his sleeve.
Moreover, every time he has brought Buddhism to new countries — whether that be to Spain or to the States or to Brazil or to Malaysia or to South Africa — or to new communities and demographics, our whole Kadampa tradition has gotten so much more rich, vibrant, relevant, and joyful.
Over the years he has modernized this tradition from many angles, clearing away all that is not necessary or useful for us without in any way diluting Buddha’s message. How many have managed to do what he has done in bringing Buddhism to the lives of so many thousands of people, showing how to transform all the appearances of modern life and make Dharma applicable to the issues of the day? There is nothing to stop us now from gaining enlightenment in the very midst of our regular lives.
No baggage (yet)
This tradition came via India and Tibet and, as mentioned, Geshe Kelsang has skillfully cut away cultural and political accretions that doesn’t serve us whilst keeping the teachings intact. One thing it’s important to take into account in the United States, for example, is that we don’t have the baggage of systemic racism (yet) because we are brand new. Therefore, the question would seem to be, who do we want to be? We have some choice here. As part of a letter received from the Education Council a few months ago, it said:
The NKT does not accept discrimination based on race, gender, background, age, religion, politics, sexual orientation, or otherwise. Everyone is welcome at Kadampa Centers around the world.
It would appear from most of the Kadampas I have spoken to that we want to totally embody our motto “Everyone welcome” by making active and sustained efforts to be thoroughly inclusive, diverse, equal, and so on, to go out of our way to do this. This is both in accordance with Buddha’s teachings and because our tradition will be infinitely stronger if we adopt this approach.
Dharma is for everyone and it works for everyone. This world could do with these ideas spreading everywhere, IMHO, because they can bring about peace wherever they flourish. I think we are nowhere near finished yet in reaching out and growing, boldly going places no one has gone before, and making Buddhism accessible and available to the people of this world. I for one am sure that Venerable Geshe-la is not yet done in finding ways to make everyone feel truly welcome — understanding and embracing the awesome diversity of races and cultures that make up our modern world; and that our tradition will be far more outstanding and dynamic as a result.
Oops, gotta stop there, but I’m not finished talking about Geshe-la yet 😊So in the next article I will explain a bit more about him in particular, and also how we can rely upon a Spiritual Guide in general per Buddha’s advice.
Over to you! Your comments and stories about Geshe-la are most welcome — please put them in the box below so everyone can read them ….
In this last article, When the student is ready the teacher appears, I was in the middle of talking about Venerable Geshe-la — there are just so many things to say about him, but I had to stop in order to give you time to eat your supper and scream at the TV.
Joking of course. But having said that, I do hope you’re finding time to tune into Dharma books and Buddhist TV (livestreaming meditation classes) as an antidote to all the crazy stuff going on. In these “unusual times”, and I speak here to myself as well, one thing that can be quite unhelpful is spending too much time imbibing bad news on TV or social media. If we find our anxiety, depression, irritation, or sense of powerlessness are increasing as the weeks and months go by, this could mean that we are consuming life’s appearances passively, not working with them actively*.
(*Getting pulled down the rabbit holes of addictive game-like conspiracy theories or spending hours trying to convince others of how free-thinking and right we are doesn’t count, btw. And life is so short, just a matter of months, do we even have time for that?)
Reminds me of Shantideva’s question — if there is something you can do about it, why worry? If there’s nothing you can do about it, why worry?
Legit question: How can we stay involved in social media but still cut through the noise? Samsara is nothing if not beginningless and endless noise. If we find we are getting totally caught up in it, experiencing frustration, might it be more effective and sanity-restoring to just get away from the deep diving online dialogues (monologues?!) for a while? The world probably won’t end if we stop discussing it for a bit. We could spend more time instead filling our hearts with love (and even bodhichitta) and doing something practical and “real” to help the people immediately around us, in our families and communities? Civic engagement. Volunteering. Helping our Dharma Centers. What do you think?
I think people have just spent too much time online of late, not surprisingly. We know it’s addictive. We know conspiracy theories spread in this environment. The thing I mainly don’t appreciate about conspiracy theories, as a Buddhist, is that we are supposed to be in the business of vanquishing mental elaborations and samsaric narratives, not seeking out more. We are in the business of training our minds because all of us are creating our reality with our minds. And the biggest conspiracy theorist and yarn spinner of them all is our mind of self-grasping ignorance – we have to see through its convoluted sad-world-creating lies before it’s too late.
I personally think a lot of conspiracy theories fall into the category of what Buddha described as intellectually-formed delusions, which we pile up as so much clutter on the prison floor of our innate self-grasping and other delusions, in front of the escape route. Plus holding false views as supreme, holding wrong views, and so on. Buddha knows our psychology very well, he left no stone unturned in his description of the human mind and what games we could play on ourselves. Check out How to Understand the Mind for more. We all need to be hyper-vigilant these days with respect to our own minds, not just what everyone else seems to be up to. As the saying goes:
More Dharma, less drama.
We could instead choose to take charge and advantage of how creative our mind is by using Buddha’s wisdom and compassion teachings to check what’s meaningful AND create the causes for freedom and happiness. So simple! So effective. Rather than fall victim to negative unpeaceful thoughts and hallucinations that make us feel worse and worse (and cause us to fall out with our oldest friends), we can use every appearance and experience actively to create compassion, love, unity, joy, and lasting mental freedom. Becoming more and more like those who have truly freed their minds and become a lasting source of happiness for others.
Two practical suggestions
Next time we’re about to read or see a video or article or discussion online, and are in any danger of getting sucked into yet another dystopian narrative, we can ask ourselves: “What would Buddha believe?” I find this helps me.
The other is to spend far less of our valuable days online altogether — to read Dharma books or listen to more teachings instead, schedule these in, be more disciplined. I don’t think it’s any accident that Venerable Geshe-la’s message for us at the beginning of the last two International Kadampa Festivals has been Aryasura’s incredible benefits of listening to Dharma. We need to give ourselves this chance to stay inspired and happy. That’s really important.
What IS “in fact” going on?!
In another of Venerable Geshe-la’s recent messages to everyone, he said:
There is not much reason to worry. With respect to the difficult situations that are appearing to us, we do not know whether they are good or bad. So, we should make our own life peaceful and happy through putting Dharma into practice. This is our job. We can solve our problems through the practice of Dharma. Everything is uncertain. This is samsara’s nature of impure life. So we ourself should be an example. We can solve our problems, we should maintain a peaceful and happy mind all the time through putting Dharma into practice.
One reason we don’t know whether these difficult situations are good or bad is because everything depends on the mind, everything is empty of existing from its own side, objectively. Difficult circumstances, for example, can be immensely helpful, not harmful, if we use them to increase our renunciation or compassion.
What CAN we trust?!
In a world of hallucination, what can we actually trust? What can we beneficially believe? If we open our eyes and look with real empathy, coming from an understanding of who we all really are, we see so much more.
So, for example, when we see people doing or saying things we don’t like, rather than falling for the blame game and becoming upset or angry, we can remember that they are not their delusions, that they are being controlled by their delusions. Hating them is not helpful. Instead we can do the internal work of developing love and compassion for everyone concerned, and this will lead to sustained patient, skillful, and joyful actions on others’ behalf, really trying to help people in whatever practical way we can, without us succumbing to bitterness, exhaustion, or despair.
We can remember, for example, the Kadampa motto for a meaningful life, which is to harm our delusions as much as possible and help others as much as possible. Now is the time to be proactive and creative! Our world is not as solid as it appears, rather more like an illusion or a dream. Our thoughts are infinitely flexible and changeable, and we can vastly improve our own and others’ reality.
Which brings me back to the main subject of this article …
What does this have to do with relying on a Spiritual Guide? A lot, as it happens, because he or she shows exactly how we can harm our delusions and help others as much as possible – through his teachings, practical encouragement, and own uplifting example. He is a light in the darkness of the confusion, and we can follow that light right out of here — if we decide not to lose sight of it by falling down a rabbit hole.
Venerable Geshe-la has written 22 books that are extraordinary – if you haven’t read all or any of them yet, you are in for a treat (just ask Prince Harry, who recently listed Eight Steps to Happiness as his favorite motivational book.) These books flowed out from Geshe-la’s extensive learning, practice, and wisdom — for us — so that people in the modern day could practice Dharma in their everyday lives. He changed the whole presentation of this rich tradition of Kadam Dharma without adding anything or leaving a single thing out. He received permission from Trijang Rinpoche to teach the entire path of Sutra and Tantra to you and me so that we could actually practice it with all our modern issues, with everything that’s going on – in our jobs, in our families, in our societies, in our lives.
It was not always like this – there was a time when Buddhism was the precinct of monks (and to a lesser extent nuns) in monasteries, not just in Tibet but in other Buddhist countries the world over. Lay people would be considered the less serious practitioners, whose main job was to support the ordained community. Tibetan Buddhism came over to us from a monastic tradition, and in the very early days you could be forgiven for thinking you had to be a monk and sit in your room all day long to get anywhere, both spiritually AND in the organization. (Not that there is anything wrong with sitting in your room all day long, in fact it can be very helpful — I would submit that we probably all could benefit from more study and meditation if we can carve out the time, especially in these turbulent days. Point being, though, that we can go far by applying the teachings in the midst of a “normal” daily life.)
I had an hour-long conversation with Geshe-la back then about whether or not lay people could become enlightened. (The answer is ….. wait for it …. Yes!!!) The only reason I needed to ask him this was because of an attitude around at the time that to be ordained was the only proper way to be. Geshe-la never said this and, in fact, pretty much the day he landed on English soil he said he wanted there now to be four types of teacher – nuns, monks, lay women, and lay men – and that they would study together and be equal. He has always aimed for equality, but has had to skillfully offload the baggage that came over with that generation of Tibetans.
I will finish this article for now with a quote from Venerable Geshe-la:
I am working very hard to spread Kadam Dharma throughout the world because I wish each and every living being to attain real happiness, the pure and everlasting happiness of enlightenment. This depends on each and every living being having the opportunity to practice Buddha’s teaching. I am strongly applying effort to prepare this precious opportunity and with sincere strong prayer. This is my cherishing of all living beings in a practical way. You can do this too.
And, would you look at that, I am out of space again! There’s more in this next article, Modern Day Kadampas. Meantime, please share comments, stories, or anything you like in the box below.
Yesterday Michelle Obama, an amazing woman who always strikes me as grounded, wise, and resilient under pressure, offered comfort to others by sharing how she herself of late has been coping with low-grade depression. It’s not at all hard to understand why. And people all over the world are feeling it too, for all kinds of reasons.
Lying in bed late last night, unable to fall asleep with all that’s been going on, I found myself mulling over everything seemingly wrong in my life, in my friends’ and relatives’ lives, in this country and the world at large, and not restricted to human beings. It was a lot! Yet I also realized it was nothing — on one level, a deeper level — that I couldn’t actually handle.
In these unusual and unsettling times, would you agree it is more apparent than ever that we need actively to be seeking something trustworthy? Something and/or someone to help us navigate beyond anxiety, depression, fear, anger, and overwhelming confusion to a heartfelt peace, stability, inspiration, and transcendence? The time-honored benefits of relying on a qualified spiritual guide are compelling in this regard, not just for ourselves but for others — so that we can provide an ongoing brave and safe space for them to land. If we really want to change things, I think we all need the firm basis of refuge.
… is any spiritual teacher who sincerely leads us into spiritual paths by giving correct instructions.
This can be anyone – from East or West, lay or ordained, male or female, black, white, or green with pink spots. It doesn’t matter who they are as long as they are able to guide us along the spiritual path because they’ve been there themselves, always showing us an inspiring example of what is possible. That is our Spiritual Guide, that person.
We have complete choice over that – everyone in Buddhism always chooses their own Spiritual Guide, that’s how it works. I can’t tell you who yours is, but I can tell you more about mine.
Moreover, not just for me, but for this current generation of Kadampa teachers and practitioners, I would say we are probably in unanimous agreement that our Spiritual Guide is Venerable Geshe Kelsang Gyatso Rinpoche, otherwise known as “Geshe-la”.
Just so you know, “Geshe” is short for “ge way she nyen,” the Tibetan term for “spiritual friend”. “La” is a term of endearment and respect. “Rinpoche” means “precious,” and is an honorific for highly regarded Teachers. “Kelsang” means “good fortune”. “Gyatso” means “ocean”. And “Venerable” means “Venerable.”
This generation of practitioners who have been lucky enough to be in this world with him would probably all agree that Geshe-la is our root Spiritual Guide, even if we have also received a lot of teachings from his other disciples. Some of his disciples have more experience and knowledge than us, so they can help show the path, act as role models, advise us, encourage us. But for anyone who wants to follow the path of Kadampa Buddhism to its completion, I would recommend Geshe-la as their fully qualified guide because (a) he is the obvious candidate for the job, and (b) anything we learn from any other Kadampa teacher is coming from him in any case — they’ll all tell you that. Also, any love, wisdom, or skill these practitioners have gained comes largely from following his example.
Therefore, if we can go direct to the source, then why not?! But it is nonetheless entirely up to us who we end up choosing, and it depends on our karma as well.
Within that, of course, many people have not met Geshe-la in the flesh, as it were. However, luckily, he is not a fleshy person, there is a lot more to him than that – he is an enlightened being who possesses omniscient wisdom and compassion. That’s one reason why he makes such a good Spiritual Guide — he is everywhere all the time. His physical body is like some kind of overcoat, as he once said, and not who he really is. You may not have been in his direct physical presence but you still know him.
It’s a bit like how, right now, I’m not in your physical presence and you’re not in mine – we could well be on different continents. If I know you are in London, say, and I think of you there, then my mind is in London right now, as well as up a mountain in Evergreen, Colorado looking after some friends’ chickens. Mind is extraordinary. Even an ordinary mind like mine can be anywhere I decide to put it, so of course an enlightened being’s mind can go anywhere and is everywhere all the time. Geshe-la’s mind is very much with us all the time. He said, “My mind will always be with you;” and I’m not the only one who has had innumerable experiences where I know this to be true. If we understand that enlightenment is reality, it is easier to understand the real nature and power of a Spiritual Guide.
Relying on a Spiritual Guide is a bit like tuning in and just knowing he is there. And the sheer act of knowing he is with you, always, means there is a connection and relationship right there already. From his side he already knows you. From your side you just need gradually to get to know him.
I am always with you
Geshe-la is exceedingly quiet and humble, he doesn’t really put himself forward, much less make himself the center of attention; but his wisdom is everywhere, in everything. He is in all those 23 books because he wrote them – one time he said he was like the tape recorder for the tapes of Manjushri Je Tsongkhapa’s teachings. He is responsible for over 1200+ Buddhist centers around the world and all their teachers who are his disciples. All the five World Peace Temples, portals into the Pure Land, that are being plonked all over the world — Heruka’s mandala — all come from him. All of this comes from his heart of compassion and wisdom, his enlightenment.
If you have walked through the door of any Kadampa Center or listened to the livestream of any class, you already know Geshe-la. When you see your local Kadampa teacher, or any other disciple, Geshe-la is at their heart. Buddhas’ minds can go anywhere, is everywhere, and Venerable Geshe-la has appeared in this world for the specific purpose of leading us to enlightenment. That’s all he has ever done — lead people along the path to increasing freedom and happiness. In all the 39 years I’ve known him I’ve never known him do anything else. I think this all means that he is very well qualified for this job of Spiritual Guide.
Modern Day Kadampas booklet
I want to say a bit more about him, referring to a booklet called Modern Day Kadampas written by a dear old friend called Jim Belither, who was the NKT secretary for about an aeon and is now the chief Tharpa editor (thank you for over 40 years of non-stop usefulness, Jim!) I don’t know if this booklet is still in circulation or not, but it is still true, even though many more good things have happened since its publication. (Hey, Jim, maybe you should update it … ) This tradition of Buddhism is growing fast because people are able to apply the teachings to their everyday lives and are getting results.
Venerable Geshe Kelsang Gyatso Rinpoche is a highly respected meditation master and scholar. He was born in Tibet in 1931 and ordained as a Buddhist monk at the age of eight.
Back in the early eighties, other Tibetan Lamas such as Venerable Geshe-la’s friends and sometimes his teachers like Kyabje Song Rinpoche would come teach us and spend time with us. (Once or twice I practiced my Tibetan on them to help them feel at home, but they just laughed at me uproariously.)
Anyway, a fellow monk from Geshe-la’s childhood told me that even as a child Geshe-la was unusual. At the age of 8 or 9 he would study the philosophical treatises all day long with the rest of them, and then meditate on Lamrim all night long while they slept.
It was traditional for the young monks to have an older disciplinarian monk in charge of them, and Geshe-la and two friends had one who was almost blind. One of the little monks played a trick on him, I don’t remember what, and the elder monk was not happy: “Who did this?! I will beat you.” And Geshe-la spoke up, “It was me.” It wasn’t him, but he took the beating.
Geshe-la’s own Spiritual Guide
He studied both philosophical and practical subjects of Buddhism under many highly qualified Teachers, especially Kyabje Trijang Rinpoche.
The beautiful Lama Kyabje Trijang Rinpoche was the Teacher of all this present generation of Gelugpas who came out of Tibet, including the 14th Dalai Lama.
Geshe Kelsang has likened Kyabje Trijang Rinpoche to a vast reservoir from which all Gelugpa practitioners of the present day received waters of blessings and instructions.
Trijang Rinpoche was widely revered, and Venerable Geshe-la was a heart disciple. Geshe-la has always said that everything he has and that he can pass on comes from his root Guru – he shows a very good example of relying upon his own Spiritual Guide. In this year’s Summer Festival during the commentary to Eight Verses of Training the Mind by Geshe Langri Tangpa, Gen-la Dekyong quoted Geshe-la as saying:
When I was in Lhasa I met my Spiritual Father, Vajradhara Trijang Rinpoche, for the first time. Just seeing him reminded me of Bodhisattva Langri Tangpa. I felt great devotion towards him. I often thought he must be an emanation of Langri Tangpa. A senior monk later gave me a small book that listed the names of Trijang Rinpoche’s previous incarnations, among these was the name ‘Geshe Langri Tangpa’. I was so happy to find my previous belief confirmed!
Any time and any place Trijang Rinpoche taught, Geshe-la said he would try to go:
I thought only if I receive his speech, if I hear his speech, this is enough. From his teachings, from his blessings, he gives me spiritual life, real spiritual life. I was born from him. All my teachings of Sutra and Tantra came from him. Through receiving blessings from him, I have the opportunity to benefit and help internationally with people’s spiritual development. All my ability to teach, write books, organize, help, benefit — everything came from this Lama. Without this Lama, Geshe Kelsang is powerless. He is still my life. He is still in front of me.
Coming to the West
Back in Modern Day Kadampas, it says:
Geshe Kelsang arrived in Engand in late August 1977 at the invitation of Manjushri Buddhist Centre, then Manjushri Institute. [Ed: now Manjushri KMC].
No time for the whole story here (more here), but, in brief, Geshe-la was one of two Geshes at Manjushri Institute back in the day, the other one teaching the traditional monastic Geshe studies; and he became an English citizen asap so he could freely teach what he wanted to as opposed to what Tibetan Lamas were told to teach by the Tibetan government in exile. He has always been a bit of a freedom fighter, to put it mildly. And he learned English as soon as he could. I was around by 1981, reading stuff to him in English that he’d asked me to transcribe and edit, and he was like a sponge – you only had to explain a word once and he would never have to ask twice, nor ever forget it.
When he first flew over London … and London is really big, especially for someone coming out of an 18-year solitary retreat in the Himalayas — he asked his translator: “How many people live in London?” Upon hearing the answer, 10 million, he said: “There are only 5 million people in Tibet! I must stay here and bring Dharma to London and England.” (And the rest of the Western and then whole modern world, as it turns out.)
I might have told this story in the wrong order … what brought all this about is that the Chinese invaded Tibet in 1959 and Geshe-la escaped over the Himalayas with just two texts and his robes.
After leaving Tibet in 1959, Geshe-la spent the next 18 years mainly emphasizing retreat in various locations in the Himalayan region and northern India.
He left the only country he had ever known (the snowy-mountained roof of the world), his monastery, his family, his language, to live in hot India with its very different culture, food, etc. He had lost everything, but people who saw him at that time said he remained just as blissful as ever.
(Given the unusual times we are all living through in 2020, where even my own country is feeling alien, I find there’s a lot to be inspired by in this example.)
He entered a long retreat of 18 years, receiving teachings from the Wisdom Buddha Je Tsongkhapa directly; and perhaps he might have stayed there happily forever. Luckily for us however Manjushri Institute invited him to come over and teach them — and Trijang Rinpoche asked him to accept Manjushri’s invitation. So he agreed, and that is how he ended up on that airplane over London. He came to these barbarian lands where people like you and me live, to bring us the entire path to enlightenment.
A bit more about him …
Geshe-la is a complete Yogi, having studied every teaching on Sutra and Tantra and realized it in his own experience He is happy day and night, and needs nothing from us other than our help in establishing Centers to offer the same teachings that are so precious to his heart. He has never been remotely seduced by worldly pleasures. As it says here:
His personal life continues to inspire his students as an immaculate example of someone who has found inner happiness through practicing Buddha’s teachings. Despite repeated offers from Manjushri Centre to prepare more spacious accommodation, Geshe-la continues to live there simply in the one small room that he moved into in 1977.
He has never been bothered about comfort. I remember the admin team wanted to update his very old bathroom, and he declined, saying “What does a monk need with a washer tap?” (It is worth pointing out though that he knows modern people generally prefer far higher standards of living, and encourages the NKT Centers to make everything comfortable.)
As mentioned in this article of how Kadam Dharma came to America (the so-called “frog story”), a student offered him a car, but when Geshe-la saw the famine in Ethiopia he asked this benefactor, “Can I sell the car and give it to Live Aid?” He gave his house away. If you would visit Venerable Geshe-la, you might give him a gift, only to see the next person come out holding it 😄 Everything flows through him, he is the epitome of generosity. He doesn’t need wealth, fame, or a good reputation – he has never given a monkeys about any of these things. His only interest is in helping people and in Dharma – I have never seen anything to contradict that.
He is a great healer (see this story here.) And he loves animals (he has a couple of dogs and a cat with 3 legs), with compassion for even the smallest insects. Once I was visiting him in his room at Manjushri KMC, when the wasps were dying by the window, as they do in the Summer. Picking one up, he blew ever so gently on her as she died — the love coming out of him was mesmerizing. He loves everyone like that, finds everyone to be important, with no exception, equally. For this is what Buddha teaches, and he has fully internalized those teachings. He embodies them.
This is a good example of how we can be too.
It would be really really hard to write a biography that does justice to Geshe-la. I know this because he was once kind enough to let me attempt it – just ten glorious and inspiring days later he took the project away, saying it was too hard, which is true. Someone else continued for a bit, but now I think it is shelved, at least for the time being. Me and this other person both agreed that there are just so many versions of him – hundreds of thousands of people now have stories to tell of how he has transformed their lives. How do you begin to get that down on paper?
Beyond some sparse biographical details, I think he will be known publicly with regard to the preeminent qualities of his teachings, practical example, and Dharma activities, including the tradition he has established. When I really think about that, isn’t the same true for all the great Buddhist teachers of the past, including Atisha, Je Tsongkhapa, and Trijang Rinpoche?
It appears that everyone has their own Geshe-la guiding them. And that’s how it is with an authentic Spiritual Guide, everyone has always had their own. Although there is just one moon in the sky, its reflections show up on every body of water – and in the same way, Buddhas can and do emanate in numerous receptive minds and lives.
Out of space! But there’s more in this next article. Please leave any comments you like in the box below.
Buddha’s teachings on Sutra and Tantra take us places we’ve never been before mentally, or for that matter physically.
In our beginningless lives, in lifetime after lifetime, including year after year in this one, we have been searching for happiness high and low, pretty much non-stop. We have also been searching for freedom non-stop. Yet here we are, still not perfectly happy, still not free. Despite our unending search for happiness, liberation and enlightenment are magical inner destinations that (speaking for myself) we have not yet reached.
Every day seems to bring difficulties and pains — do you know anyone who is as happy as they’d like to be? Why not? It’s not through lack of trying. Maybe it is because we haven’t yet travelled the path to real happiness and freedom. And one reason we have not yet travelled that path is because we have not yet followed a trustworthy guide.
Without a Spiritual Guide to lead us, we have no idea where we are going, existentially speaking. No Google map can point us the way to mental freedom. No YouTube video can show us how to fix the endless pains of our samsara. No pilgrimage to Mecca or even Bodh Gaya can land us in the invisible destination of bliss and emptiness.
To quote Gen Rabten at the really really good International Kadampa Summer Festival (still ongoing til Aug 25th, click here!)
We are here because we want new ideas. We know that if we always think what we’ve always thought, we will always feel what we’ve always felt. We want different outcomes for ourself, for our family, for our communities. We look at the tarnished history of our world, and the suffering and the injustices, and we want something different. That is going to require different ideas, new ideas, new ways of thinking.
The spiritual path is one that will definitely take us through some unfamiliar terrain within our own minds – terrain that is fascinating, wonderful, sometimes challenging, and ultimately transcendent, eventually culminating in full enlightenment for everybody’s benefit. Wouldn’t it be wonderful to know someone who has already taken this journey, who in fact lives there? Especially if they are offering to guide us along the way, inspiring us to deal with the challenges, and showing us how to avoid any pitfalls?
The practice of relying upon a Spiritual Guide is common to all Buddhist schools, Hinayana and Mahayana, and has been since time without beginning. It is considered an essential ingredient of the path both to liberation and to enlightenment. As Geshe Kelsang said (quoted by Genla Dekyong in the Festival):
How to solve human problems is very simple in reality, but because we are ignoring the advice of enlightened beings, our problems are endless and never finish.
Personal spiritual trainer
The big yellow book, Joyful Path of Good Fortune, contains all the stages of the path to enlightenment in detail, and is the go-to book for Buddha’s teachings on relying upon a Spiritual Guide. At the beginning of that chapter, Geshe Kelsang says:
Reliance upon a Spiritual Guide is called the “root of the path” because all other spiritual realizations of Sutra and Tantra depend upon it.
One reason for this could be that we had no idea these realizations even existed before meeting our Spiritual Guide. Generally, we don’t know we need a Spiritual Guide until we’ve tasted some Dharma, at which point it becomes a bit obvious, and increasingly more obvious the more we delve into these deep and far-reaching teachings on Sutra and Tantra.
Just as in our ordinary education we need to rely upon the help of well-qualified teachers to guide us from the level of nursery school to the completion of college or university training, so in the spiritual training that leads to full enlightenment we need to rely upon a well-qualified Spiritual Guide.
If I decide for some reason that I would like to make airplanes, the day I start reading the manuals is the day I know that I am going to need someone’s help and instruction.
It’s all very well to dismiss this seminal practice to say we need to follow our heart or follow our bliss, except that we’ve already basically been doing that for a inconceivably long time. We’re going around in circles. If we want to learn things that we’ve never learned before, things that are going to take us somewhere completely new, if we want a transcendent route out of the cycle of suffering, we have to follow a transcendent Guide.
As Gen Rabten put it last week:
We have had countless lives, in every one of which we longed to find a lasting happiness and an end to suffering. We have travelled through each and every realm countless times. And never once have we fulfilled our wish for happiness and peace. This cyclic existence, samsara, is not an external prison, but a prison created by our own mind. There is just one door through which we can escape. That door is the realization of emptiness. In this life we have met a pure spiritual path that has led us to this door. Not once in our countless previous lives have we found a better position than this. If we step through this door, our samsara and all our sufferings will cease. We will find our own nirvana and the ability to lead others to theirs.
Who benefits from this practice?
We do. A qualified Spiritual Guide is not going to be bothered from their own side whether or not we rely upon them because they already have everything they could possibly want or need.
In Buddhism, as I think I’ve mentioned on a number of occasions, faith in Buddha and our Spiritual Guides depends on faith in our own Buddha nature. If on the basis of at least suspecting that we have the potential for boundless freedom, and perhaps first giving ourselves a few moments to feel some of the peace we already have in our heart, we think through some of the following benefits we’ll experience from relying upon a Spiritual Guide, this will increase our wish to find and rely upon one. This in turn will increase our effort or enthusiasm, which will lead to all these benefits.
We progress towards enlightenment
If I rely completely upon my Spiritual Guide, he or she will reveal what I have to practice to attain full enlightenment …
(For the purposes of keeping this article reasonably short, I’d like to direct you to Joyful Path to find the rest of this quote and other quotes below, page 98 onward).
Our Spiritual Guide reveals the truth to us and explains what we need to do, such that we can accomplish our spiritual goals swiftly, even “in this very lifetime”. How is that even possible?! If you are wondering that, check out Buddha’s Tantric teachings. Enlightenment in one lifetime is possible if we find a qualified Tantric teacher.
Here is one of my favorite quotes, which is by Padampa Sangye in One Hundred Verses for the Tingri People:
If we rely upon our Spiritual Guide he can lead us wherever we wish to go and so we should repay his kindness by offering faith and respect. If we wish to attain enlightenment, our Spiritual Guide will lead us there…. If we wish to be reborn in a Pure Land, he will lead us there. He will lead us to whatever virtuous destination we desire.
Decades ago I had a clear dream in which Geshe-la told me:
I will take you wherever you want to go. Don’t be concerned about what other people are doing or how they are looking at you, just follow me.
And it’s true. It has been true for me so far, and for many others, and for practitioners since the time of Buddha including Buddha himself — they have all had Spiritual Guides who took them where they wanted to go. No one has ever attained enlightenment without a Spiritual Guide. I don’t think you’re going to be the first.
We delight all the Buddhas
Buddha Vajradhara says:
When disciples make offerings to their Spiritual Guides, I myself and all the other Buddhas enter into the body of the Spiritual Guide and accept the offering.
And there’s more, it’s pretty deep, you can learn more about how that works from the chapter.
We are not harmed by demons and other evil influences
When we have refuge in our Spiritual Guide, we are not going to experience spirit attacks and so on. Most humans cannot see spirits, and probably a lot of humans don’t even believe in them; but a lot do as well. (Recently I have been told by various housemates that when I’ve been away they’ve heard voices and seen lights flicker on and off in my attic apartment. I don’t mind. In any case, these apparently benign spirits go away when I come home.)
According to Buddha, there is a whole so-called spirit or hungry ghost realm, one of the six realms of samsara; and quite apart from the fact that life is ghastly for them, some of these spirits can give us a hard time. There is no space in this article to look more into this, but it reminds me of the quote from Hamlet:
There are more things in heaven and earth Horatio than are dreamt of in your philosophy.
We easily overcome our faults and delusions
If I rely upon my Spiritual Guide, through his or her kindness he will show me how to abandon faults and delusions and so I will be able to avoid harmful actions and their results.
Here, Geshe Kelsang mentions the example of Milarepa, which, if you haven’t read yet, and even if you have, I strongly recommend – it is a really good story, popular in Buddhism. Milarepa had done some atrociously bad things, like murdering about 30 people, by the time he met his Spiritual Guide. I am assuming that none of you reading this is a mass murderer, but even if you are, and have gotten away with it this far, although it is eating away at you, if you rely wholeheartedly on your Spiritual Guide and their instructions you can abandon and purify every single evil action.
Milarepa attained enlightenment in that very same lifetime! Which means there’s a lot of hope for the rest of us. The stronger our faith, the more “easily” we can overcome our faults and delusions. “Easily” sounds good to me.
Our experiences and realizations of spiritual grounds and paths greatly increase
The story is told here of Geshe Jayulwa, who had no time for meditation or study because he was always serving or cleaning up after his Spiritual Guide. One day he went outside to empty the trash and
… his mind naturally developed single-pointed concentration on emptiness and, without having to exert extra effort or engage in meditation, he gained a realization of emptiness.
This happened due to the purification and huge good karma he got from humbly serving his kind Spiritual Guide, who in turn was freed up to help so many other people. Without us helping Venerable Geshe-la, for example, he cannot get much done practically speaking – he has said that he is like one hand and his students are like the other.
We never lack spiritual friends in all our future lives
Je Phabongkhapa is the Spiritual Guide of Trijang Rinpoche, who is the Spiritual Guide of Geshe Kelsang – making him, I do believe, our spiritual great-grandfather. Which is good news because he was a formidable Lama. He says:
Although our Spiritual Guide may at present appear to be ordinary, if we do not assent to this ordinary appearance but practice regarding him or her as a Buddha, we shall create the cause to have actual Buddhas … as our Spiritual Guides in the future.
Right now everything appears to us as ordinary because we have ordinary minds. This makes ouropinions unreliable, and even if Buddha Shakyamuni or Manjushri or Tara were to appear in all their glory in front of us, their illusory bodies made of wisdom light, and say “Hello!”, what would we see? An ordinary person. (In fact, they may have already tried to say “Hello!” to you.) Buddhas are already all around us all the time. Enlightenment is reality. In The New Eight Steps to Happiness, Venerable Geshe-la says:
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 been 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.
Traveling the spiritual paths of Sutra and Tantra is very much the process of unveiling that reality – we’re not seeing all that wonder because our ordinary appearances and projections are getting in the way, like clouds. So we practice seeing our Spiritual Guide as an embodiment of all these Buddhas appearing in a form that we can relate to, talk to, and understand – but never for a moment thinking that the ordinariness we perceive belongs to our Spiritual Guide, but rather to our own perceptions. You can see how this unordinary view is creating the cause to see Buddhas in their actual forms.
We do not take rebirth in the lower realms
You may think, “I wasn’t planning on doing that anyway.” But the thing is that we have been in samsara since beginningless time and are travelers bound for future lives. This world is not our permanent home, as Buddha said, and we have at most a few hundred months left before we have to leave this body and its world.
When we fall asleep tonight, everything about today is going to disappear and we will enter a different world in a different dream body — maybe it’ll be a nice world, but it could just as easily be a nightmare. Then tomorrow with any luck we’ll wake up into a world similar to today’s world (though not the same, as explained in these articles on subtle impermanence).
A similar thing will happen when we die, except that we won’t be waking back up into anything even remotely resembling what is appearing to us now. In the time it takes to go through the death process, the few hours or less that it takes to die, everything about this life will disappear. We will be parted from everything and everyone we know in this life, including our body, friends, career, and children. We have to think about these things because it is only a matter of time before this happens to us.
And at that point, we will definitely want our Spiritual Guide with us. He is the one person who can accompany us in the death process and stay with us in all our future lives. No ordinary being can do this, however much we want them to come with us. Our Spiritual Guide can, and he will. Therefore, this is a very important benefit.
All our wishes, temporary and ultimate, are easily fulfilled
I don’t have anything to add for that one, at least not right now.
Does any of this sound good to me?
We can close our eyes and contemplate all or any one of these benefits, asking ourselves, “Is this what I want? Would I like this benefit? How might that work?” If we do this, and it moves our heart, we’ll naturally have a wish to find and rely upon a Spiritual Guide. And if we have that wish, we will find and rely upon one. As the old saying goes:
When the student is ready, the teacher appears.
For which Buddha could refuse you?! All of them attained enlightenment because they found living beings’ suffering impossible to ignore and wanted to be in a position to guide us out of samsara. Therefore, if someone is finally seeking lasting freedom and happiness, what Buddha is going to say, “No, not you, sorry. Mm mm. I attained enlightenment to guide all living beings to freedom and bliss, but there is an exception to every rule, and I’m afraid that’s you.” No, that’s not going to happen. Therefore if you want to follow the path with a Spiritual Guide, one will appear, one has already appeared to be honest.
Coming up next … once we have decided to rely upon a Spiritual Guide, the big and obvious question is – Who?! Who is my Spiritual Guide?
Meantime, please leave your comments in the box below!