I have been at the Fall Festival in Toronto this week, which has been an incredible pleasure, one that could only have been improved upon if you had all been here as well. During one lunch with my old friend G from Florida and his charming new wife S, who is relatively new to Buddhism, she asked me how it is that living beings are experiencing suffering if that suffering is not “real”, or inherently existent – that is, if the suffering we normally see does not exist?
A similar question came up during the Tantric Q & A, to which Gen-la Jampa gave a beautiful reply. Only I didn’t take notes so you’ll have to wait for that. Unless someone feels like typing up their notes on that for us all in the comments section … ah, done, thank you, see below.
But I know that S has 3 crazy little mini-schnauzers, and so what I said to her was this.
Imagine that Murphy is sleeping on that huge big bed with you and G, and he is fine, all safe and cozy. But you see that he is whimpering and twitching, and you know he is having a nightmare. You know that he is not “really” suffering, but that is not how he is seeing it at the moment. He believes that the big dog is actually attacking him or the black squirrel has outwitted him yet again or that his family have really deserted him (etc, etc, whatever). But you know that all this is mere appearance to his dreaming mind, and so all you want to do is wake him up.
The Buddhas feel the same way about us. All the time.
It’s a fine mess we have gotten ourselves into …
In a surreal counterpoint to this sane, harmonious Pure Land of the Festival was the divisive second US presidential debate – Greek drama or tragedy, take your pick. Jaws worldwide were dropping. You couldn’t make this stuff up. Only we did, between us. Please by all means vote on November 8; I certainly am going to. However, I have also concluded that the only way to cure these weird appearances and resultant widespread discomfort and delusion is to focus on developing compassion for everyone concerned (including the Rocky Mountain Trump supporter sitting next to me on this flight, who is drinking lots of beer and trying to sleep the whole thing off). Not to take these politics too seriously, if I even could, but to remember to purify it nonetheless, remembering that it is all dream-like karmic appearance. (Perhaps it is even better that it is now “out” rather than “in”, providing it encourages us to do something about it.) For the alternative to purifying it is buying into it and experiencing an increasingly tangled mess.
I was moved by the last question of the debate, when an earnest undecided voter asked the candidates to please name one thing that they actually respected about each other — and they did both come up with something. The atmosphere in the town hall immediately softened. There was some opening. Everyone could breathe a little more freely. You saw the possibility of sanity and kindness being restored one day. All in the space of a few minutes. I know the clouds rolled back in again almost straightaway, but there was a glimpse for a moment there of sky-like Buddha nature.
Centered in the solution
We think to cure suffering that we need to focus on the problem. But Buddhas never focus on the problem out of the context of being centered in the solution. How are we going to help others if we hold them to be inherently problematic? There is no space — there is no room to bring out their potential, their pure nature, their kindness or clarity or peace. All we can do is try and patch things up, shuffle things around, all the while in danger of being dragged further and further into the morass. There is no hope in a world of inherent existence. Borrowing the newly-minted Nobel Laureate to make this point:
Yes, and how many times must a man look up
Before he can see the sky?
Yes, and how many ears must one man have
Before he can hear people cry?
Yes, and how many deaths will it take ’till he knows
That too many people have died?
The answer, my friend, is blowin’ in the wind.
The answer is blowin’ in the wind.
Luckily the world is empty of inherent existence. As Gen-la Khyenrab explained in the Festival, emptiness is the true nature of phenomena. Emptiness is not nothingness; it is the opposite of nothingness. It is because of emptiness that everything can exist.
Because emptiness is possible, everything is possible. ~ Nagarjuna
So emptiness means that things can change completely and radically – that this otherwise intractably tangled mess of samsara can be unravelled by pulling on a single thread.
From enlightened beings’ point of view, we are already pure. Geshe Kelsang said in Portugal in 2009, for example, that he views us all as Heroines and Heroes, which is why he has so much respect for us. And this seems to be why he has never tired in liberating us, why he finds it effortless. Buddhas understand that we are not inherently pure, and that from our point of view we can feel far from pure. But that is just a point of view, and when we stop “awfulizing everything” with our inappropriate attention, as a friend put it the other day, and improve our imagination or imputation based on wisdom, we will see ourselves and others in a completely different way. No more “real” but infinitely more enjoyable.
You know, there is nothing fixed about you. You can change the narrative of yourself, go down a whole new road. For example, of these two, which to identify with?:
I am now middle aged with all those affairs of the gorgeous young me with the beautiful young lovers behind me, increasingly wrinkly and achy and irrelevant, and heading for the graveyard (via smelly old folks’ home).
= dead end street, no happy ending in sight.
I am a spiritual practitioner with incredible opportunity and strong renunciation and compassion, like Buddha and all previous practitioners, heading closer and closer to the Pure Land and the ability to liberate all living beings. I am Heruka, trampling on delusions, wielding the wheel of sharp weapons to cut through the self-grasping of all living beings.
= liberating path to somewhere completely new and blissful.
Or whatever story line we like. You can figure something out, especially with the help of Dharma. Conventional truth depends entirely on mental perspective – that’s maybe why it is also called “relative truth”. So if we give ourselves a different perspective on whatever is going on in our lives, the meaning of our life changes. For example, in the context above, I have found in the past that periods of solitude or being fired from a job are not galling but a springboard to far, far greater things.
NKT Summer Festival 2016
The recent summer festival was amazingly inspiring in this respect because there were 4,000 people focusing on a vision of being enlightened, not ordinary, all in the same place at the same time. I hope I get a chance to share more about some of the actual teachings in future articles. But this is a bit of what I wrote down about the Festival in general at the time. I apologize in advance to those of you who may be new to the subject of Buddhist Tantra and wonder what on earth I am so rhapsodic about. Next year’s Summer Festival will be focused on the new version of Transform Your Life, Buddha’s Sutra teachings. (By the way, do check out the photo-journalism in these Festival Diaries, written by Kadam Morten.)
Wheel of sharp weapons
I’ve been having wonderful conversations and connections with an unusual assembly of cool people from all over the place. No one is normal around here. I have loved sitting in the temple with this huge Sangha, and there are plenty more practitioners back home too. I’ve been wondering about the causes and conditions we and others around the world must all have created to have met this fully realized Spiritual Guide, these ear-whispered instructions, this Tantric technology, this quick path to full enlightenment. It was feeling to me like we have done most of the work just to get to this point, perhaps in many previous lifetimes, and now all we have to do is fall off a log, spiritually speaking.
We can and usually do have pretty ordinary views of ourself and others, but there is nothing ordinary about any of this. There doesn’t have to be anything boring or ordinary about anything or anyone in our world. The key is to remember this every day, even when we are back home and at work.
The “Sangha” is not an exclusive club, by the way. There are no rules of entry. There is not a single person who does not equally have the potential to attain the happiness of enlightenment so, as soon as someone wants that, even a little bit, they are on their way. And who knows what spiritual work anyone has already done in this or previous lives?
As it says in Oral Instructions of the Mahamudra:
Through the wheel of sharp weapons of the exalted wisdom of bliss and emptiness, Circling throughout the space of the minds of sentient beings until the end of the aeon, Cutting away the demon of self-grasping, the root of samsara, May definitive Heruka be victorious.
It is said that thousands of Je Tsongkhapa’s disciples attained enlightenment. Despite my faith in the methods, and Geshe Kelsang’s oft-stated conviction that we modern-day practitioners can gain the same results, I admit I used to be a bit skeptical about this: “Steady on! That’s a bit unrealistic, surely! Maybe two or three people could go all the way?!”
(I still thought even two or three would be pretty good … after all, think of the power of even one more person in this world having Geshe Kelsang’s realizations of meaning clear light and pure illusory body?!)
A rising tide raises all boats
But you know that expression, “a rising tide raises all boats”? Of late I have been beginning to intuit that as some of us start to gain deep completion stage realizations, we might all start doing it. If you or me or any of the Sangha gain realizations, others around us will be raised naturally due to our karmic interconnections and the fact that our minds are not inherently separate. Let alone fellow practitioners, even our family and friends and colleagues will naturally experience benefits. I didn’t find it at all hard during this Festival to appreciate my rather epic fellow international Sangha, old and new, because I could tell that we are all in this together. We rise and fall together, aspects of Guru Vajradhara’s mind.
It is not the individual, isolated, separate me who will attain enlightenment after all – that is the me that has to dissolve away so that I can identify with my actual self. In Tantra we learn to impute ourselves no longer on a contaminated deluded mind and meaty body, but on our own indestructible, blissful very subtle mind and body. These, once purified by dissolving all phenomena into ultimate truth emptiness, will transform into the actual mind and body of a Buddha. How hard can that be? Once we’ve been shown how to do it?! As Nagarjuna says:
For whom emptiness is possible, everything is possible.
Like I said, even if one or two people were to gain the union of meaning clear light and illusory body and be like Geshe-la, this world would transform. So what about ten? Or a thousand!? It is degenerate times alright (thank you Mr. Trump, Isis, the age of distraction, and co.), but the blessings of Heruka and Vajrayogini become more powerful in degenerate times; so who is to say that collectively we cannot and will not transform this thing? When the distractions are few and the Festival blessings strong, it all seems perfectly doable. Now I just have to tune into this refuge in Sangha every day.
Over to you. Please share your experiences of this year’s Summer Festival if you were there. (And maybe you’d like to attend another international Festival some day if you were not there, the next one being the Fall Festival in Toronto.)
I seem to be here again at the Denver DMV. I thought I’d left this grimy place forever, but here I am back all over again. “Weren’t you here just the other day”? asked the man who failed me in my first test and whom I’d never felt the great urge to see again. But our karma was clearly not done. At any rate, he was a good deal more friendly this time (so I discover he is not in fact an inherently nerve-wracking smile-less robot). He was curious as to all the details of the theft of the spanking new Colorado driving license (amongst other things) that was bringing me to his desk.
I have learned many lessons from this, as it happens, which all goes to show that difficulties can be our best spiritual teachers, as explained in the Lojong teachings. I thought I’d divide this into Sutra and Tantra lessons learned. It’s a long post, sorry in advance!
Sutra lessons learned
I must have stolen in the past, and this is not even the first theft I’ve had. There were some curious incidents growing up where thieves would break into my parents’ house but only steal MY stuff. They broke in in Guyana and stole only my treasured radio. They broke in in Singapore and took a stereo my parents had literally just given me. They broke in in London and took just my relatively worthless jewelry. And when I was a supposedly innocent five-year-old, they stole the shipment of my toys alone when we were moving from Sri Lanka back to England. Yikes. This may be a good sign that my parents are as honest as the day is long, but me?!? This karmic mirror reminds me to check whether I am still being dishonest in any areas of my life.
Never safe in samsara
Another lesson bought home is that while I am in samsara, I am not safe. A good friend shared his experience of being robbed (he managed to have not just one but two MacBook Airs stolen in 1 day):
I don’t know how you are experiencing this, but for me it was very unsettling. I felt extremely vulnerable, exposed, and violated, while simultaneously holding compassion for the perpetrator, and praying for his delusions to be removed.
Nothing is truly mine, certainly not lastingly mine. In samsara, the end of collection is dispersion, and our karma to have stuff comes to an end. This samsaric entropy is also the second law of thermodynamics, I discovered the other day:
There is a natural tendency of any isolated system to degenerate into a more disordered state.
My appearances of a shiny new iPhone 5S, driver’s license, and handy credit cards, all contained in a beautiful new turquoise wallet, came to an abrupt dissolution on Sunday morning. All our karmic projectionscome to an end whether we want them to or not. And then other karmic projections come up, ones we don’t want, eg, having to sort out things we thought were already sorted rather than doing the other more fun things we had planned.
We only have so many appearances to mind left before we die.
And due to self-grasping we feel the loss, we feel vulnerable and violated as my friend pointed out. I’ll not deny that I had some attachment to my phone (not least as my mother had given it to me at Xmas). So my first reaction was some numbness – things seemed to slow down as I searched the pockets of everything I was wearing and looked in every room, and then did the same again, just in case. That sinking feeling, “It’s gone, it’s really gone.”
I bow down to that compassion for living beings
Who from first conceiving ‘I’ with respect to the self,
Then thinking ‘This is mine’ and generating attachment for things,
Are without self-control like the spinning of a well. ~ Ocean of Nectar, page 25
This feeling of discombobulation was useful for showing my permanent-grasping at myself and my infrastructure, instead of recognizing at all times that it is as insubstantial and fleeting as last night’s dream.
I could not help but feel compassion though because I got into my nice borrowed car and went to my nice house and was able to have some nice lunch and call everyone I needed to, while meantime the perpetrator rather pathetically managed to spend all of $10.12 just getting something to eat at a 7/11 at 1.20pm EST before I closed my cards down. I may not be very rich, but I do have more than $10.12 in my account, so he could at least have treated himself to a swanky restaurant. He also got a $4 drink at Starbucks at 6.30pm with my Starbucks card, and there was a little cash in there too. (This knowledge courtesy of Find my iPhone.) It is doubtful that he (or she) has anywhere great to live, if anywhere at all; and he is clearly hungry and/or desperate enough to sneak into an unknown basement and grab what he can and get out before he is caught. And I am not oblivious to the utter privilege of having these things to lose in the first place, so lucky even compared with most human beings, including him.
The police detective called me today, two days later, offered to meet me in the parking lot if my phone shows up online again, for a “civil standby”. But I have already given the phone away, though it is useless to the thief because it is locked – not even the FBI could break in, not even with a law suit against Apple.
(Last year, J, in Florida at the time, had her iPhone stolen and F and I, in New York, watched the dot zooming down I275, reporting coordinates to J and her sister, who were in hot pursuit. Forty miles later, the phone ended up in a theater parking lot, beeping away inside a black jalopy; and they waited until the thieves came out of their movie and were obliged by the police to open their car and hand over the phone. Not sure what the moral of that tale is, but it was surprisingly exciting at the time, like an OJ Simpson redux. (OK, now I have to tell you my true OJ Simpson story for I can’t imagine getting another chance. I was at Miami airport with N. early one morning, who asked if I would go over and “get us a couple of OJs” while he watched the luggage. And guess who was standing next to me at the same counter. No, I’m not kidding. Mere name, eh. And he had a beautiful blonde with him, for whom I felt a little nervous.)
I gave the stuff away so that the thief would not get the complete action of stealing. He (or she) will still incur some negative karma if he had a deluded intention, but I thought I could offset it. It can’t be offset completely as not even Buddhas can do that – if they could, it’d be impossible to create negative karma with respect to Buddhas.
After the theft, I came back to the 2 cats I am babysitting who, for some reason, were in a very demanding mood, jumping all over me and making a lot of noise while I was trying to call the bank etc. It crossed my mind to get irritated with them, but then I remembered that although they may not give a monkeys about my human problems, in fact the cat problems they have are far, far, far worse.
So I feel luckier than the perpetrator for many reasons, but mainly because he may well not have access to Buddha, Dharma, and Sangha, whereas I do. As another good friend JS messaged me yesterday, after her camera equipment worth 10,000 quid was stolen from right inside her own house:
There is a huge back story to people’s crime. I want to ask him questions like when did he decide this was the route to take, does he still want to carry on, what did he want to be when he was a kid … does he think it’s possible to change his life …. That’s what I will be putting in my “victim’s” statement, but who is the real victim? I have Geshe-la in my life and the Dharma, I gave up any thoughts of my possessions being important … the victim to me seems like the burglar, he has no Dharma to help him.
My theft is not really different to a theft in a dream. Overall, this has made me more determined than ever to bring an end to my own and others’ samsaric hallucinations while I still have the chance. The compassion that wants to overcome this root cause of suffering is called compassion observing the unobservable, you can read about it in Ocean of Nectar. Samsara sucks, samsara sucks for everyone, but luckily samsara is not real.
Death is on its way
It can be useful to imagine losing one thing at a time to get our heads and hearts around the fact that the entire infrastructure of our life is going to collapse. This includes the people we adore, not just our shiny gadgets. As this inevitability could be just around the corner, this is, as JS put it:
Good practice for death, when I won’t be able to take anything with me. It’s always good to see where one is at with our possessions so I thank him for that.
The kindness of others
I feel almost fraudulent to be writing this, this theft was such a small fry incident in the grand scheme of things, yet people have been astonishingly generous.
A Bodhisattva immediately, and I mean immediately, the moment he saw my stuff had been stolen, said, “Oh, this iPhone I have is spare, you can have it!” Then he wiped his phone clean and gave it to me, along with his phone number, before I had a chance to protest. And he did this utterly convincingly, not even with the slightest hesitation like the one I had when I gave my actually totally spare iPhone 4 away just last week. He reminds me of that quote from Ocean of Nectar:
If from hearing and contemplating the word ‘Give’,
The Conquerors’ Son develops a bliss
The like of which is not aroused in the Able Ones through experiencing peace,
What can be said about giving everything? ~ Ocean of Nectar page 69
Giving does feel pretty good when we manage to pull it off without any regret – the day before this theft I had given a jacket (left here by a Buddhist monk) to a homeless man in Cheesman Park. Long story, but it felt great to see Michael pull it over his skinny shoulders on a freezing day.
But the person who helped me is in a class of his own – he even went so far as to thank me for allowing him to help me. As if he meant it! Which I do believe he did. And I have to add that this same nameless (for his own sake) person said the other day just after I passed my test, “Oh, this car I have is spare, you can borrow it indefinitely!” (Naturally I am now waiting for his spare house and his spare cash.)
There are emanations of Buddhas and Bodhisattvas in our midst whatever we want to call them – angels, saints, or just very kind people. Maybe they don’t appear so often to a very cynical mind, but they are still there, trying to help, waiting for the first moment they can dive in there. They may appear as the regular folks around us – nurses, neighbors, co-workers, homeless people, family members, strangers at bus stops – but as a Buddha’s job description is to emanate whatever people need, it’s cool not to succumb to ordinary appearances.
Tantric lessons learned
When we realize that we are completely empty of inherent existence, our possessions are completely empty, and our relationship with our possessions is completely empty (the so-called “three spheres”), we can see that we already have everything we need inside us. Why? Because everything is merely projection of our own minds.
I’m going to get a bit philosophical and Tantric for a moment …
Nothing is inherently anything. If we understand this, we can say “This is not that”, about everything, and this truth frees us up. For example, “This is not Denver” frees me up to think “This is Heruka’s Pure Land”. “This is not an annoying co-worker” frees me up to think “This is an emanation of Buddha.” “These are not my possessions” frees me up to give my iPhone away happily.
Bounty of the Dharmakaya
I find myself comparing this “loss” to what I like to call “the bounty of the Dharmakaya“. Within the bliss and emptiness of the Dharmakaya (or Truth Body), everything exists and everything is possible. The divinity is there as you are mixed with the Truth Body of every Buddha. You can manifest anything out of that.
Buddha Heruka and Buddha Vajrayogini, for example, are simply the bounty and infinite good qualities of the Dharmakaya appearing – their symbolism includes absolutely everything good about Buddhahood. So when we focus on them, our bliss and good qualities and so on increase – we are able to itemize, focus on, and identify with them, and gain a greater understanding and experience of the Dharmakaya. And vice versa.
This is why these meditative practices of pure appearance, introduced by enlightened beings, are so important; and why focusing on bliss and emptiness alone, though it is the essence and truth, make it harder or perhaps even impossible to manifest the creative elements of the Dharmakaya and gain full enlightenment for the sake of all other beings.
Bliss and emptiness can appear in any form whatsoever, of course, but we may as well embrace the blissful forms of the Buddhas and their Pure Lands. Why go to the trouble of inventing the appearance of infinite good qualities, imagining how they might show themselves, when generations of enlightened beings have already shown them to us?! Why wish for mundane or ordinary good things to happen when we can set our imaginations free to have the glorious body, enjoyments, environments, and deeds of Buddha Heruka and Buddha Vajrayogini?! Their reality, as evinced in everything about the way they appear, is wild and free and blissful and compassionate already. It is a blessed and powerful expression of the completely pure mind of bliss and emptiness.
Point here being that I can and already do have anything I want within the Pure Land of Heruka and Vajrayogini, so why bother about the loss of a few ordinary appearances to an ordinary mind? Why not just stay in the Pure Land full time instead?
A similar point could be made about making mandala offerings, the offerings of entire pure universes. I can offer countless iPhones appearing from the pure mind of bliss and emptiness on behalf of me and everyone else. And these offerings will result in the appearances of bliss-inducing iPhones sooner or later …
Okay, enough of that for now, I can see my Dad shaking his head. Your comments are most welcome in the comments section below.
Wrote this on Valentine’s Day but it works every day.
Happy Valentine’s Day everyone! How’s it going?! Feeling happy?! Feeling loved? Or feeling unloved?! Feeling disappointed?!
Whether we are having a great day or a depressing one is not whether or not we have a hot partner (or any partner!) to go to dinner and a movie with, but whether or not we are feeling loving and/or blissful inside. (Click here for articles on overcoming loneliness.)
Is this true?: We try and make samsara work every day – not just on the macro scale, but even on the micro, organizing our kitchen cabinet, arranging the right date, etc. But it is never quite right. We organize our relationships and life and health and job, but we still have not quite found the right person or the right pair of shoes.
And on Valentine’s Day there seems to be an even bigger disconnect between trying to make things work and things not quite working. One problem with Valentine’s Day is that people set themselves up for disappointment by expecting things to happen – no surprise that calls to the suicide hotlines spike on February 14. (Someone just told me upon reading this today that Al Anon apparently refers to expectations as “pre-meditated resentments”…)
We can’t quite make anything work. We haven’t quite got it. But what we haven’t quite got is that it is samsara — the experience of an ordinary or deluded mind – that does not work. That cannot work. We need to understand the importance of going inside. And today would be a good day to understand the value of training in bliss.
Training in bliss
The initially imagined (but still functional) bliss that arises from dissolving everything into the experience of bliss and emptiness during Tantric generation stage and the natural bliss we get from the melting of the drops in the central channel once we are able to absorb our energy winds during Tantric completion stage leads to a Yogi or Yogini’s profound experience , as described in Tantric Grounds and Paths p. 141:
They feel that they experience a profound bliss mixed with emptiness, as if emptiness and their mind of bliss have become one entity… Once they have this experience they simultaneously perceive any objects such as forms that appear to them as manifestations both of emptiness and their mind of bliss.
We may not be able to do this yet, but nonetheless we can begin to incorporate the training in bliss into our life and it is important. Why? Because deep happiness and bliss ARE possible if we look in the right direction. And it is the experience of bliss mixed with the ultimate nature of reality, emptiness, that will finally set us free from attachment and all other delusions, and allow us to help others in the same way.
At the moment, unfortunately, whenever we experience a bit of happiness, from a sandwich or another person or a ray of sunshine on a cold day, we feel that the happiness is coming from an object outside of ourselves and we immediately develop attachment. “More of that please! I don’t want it to go away.” You’re out on a freezing cold day and the sun comes out from behind the clouds and warms your face, “Oh, that feels good!” Followed immediately by pain: “Nooo, here comes the cloud. Oh, come on!” Talking to a cloud.
Or you’re with a nice person having such a nice time – “Oh, you’ve got to go, so soon?” Pain. And that is what attachment does as it projects the happiness onto an external object or person, not understanding that the happiness is coming from within the mind. Attachment comes and spoils it. It spoils everything. So we need a basic training in ALLOWING ourself to enjoy deeply while recognizing that the enjoyment is actually coming from our mind.
So let’s say you are enjoying the presence of a person in your life. Enjoy it, but understand that the person is reminding you of the enjoyment that exists within your own mind. They are giving you a window into the fact that bliss is possible but only if you stay with the source of the happiness, which is not the person but your own experience.
Instead of allowing our mind to go out and grasp, to try and hold onto this person who is walking out the door (even if it’s for the last time), we just move the mind inwards so we stay with the enjoyment and we recognize, “This enjoyment is like a surface manifestation of the bliss that is in my mind, like a wave arising from a blissful ocean, reminding me of the bliss that is the actual nature of my mind.” Thank you very much! You’ve just reminded me that I can generate great bliss, meditate on emptiness, and become a Buddha! In this life. And it is going to be fun doing it because it is so blissful. As Geshe-la says in Tantric Grounds and Paths:
If our mind becomes full of bliss, all phenomena that appear to our mind are mere manifestations of our mind of bliss, because besides this they do not exist at all – like things in a dream.
We begin to enjoy ourselves but in a pure way so that we extract the enjoyment and let it remind us of the potential for bliss and emptiness. Instead of grasping at the external sunshine or person, we let go. We enjoy it when the sun is shining, we enjoy it when the sun goes behind the cloud. We enjoy being with the person, we enjoy it when the person disappears. This is because we are enjoying hanging out with the pure nature of our mind, and allowing ourself constantly to be reminded of what is possible.
Don’t grab, let go!
So, next time you feel the urge to try and grab your object of attachment – physically, verbally, or mentally – pause a moment and do this instead.
We imagine or remember having fun with them. We generate bliss. We let them go, let them dissolve away. We abide in bliss, waves of bliss arising from the root mind at our heart. We remember that nothing exists from its own side, not even them, that everything is mere name, mere hallucination, mere projection. We dissolve everything into bliss and emptiness, with the compassionate wish to become a Buddha and destroy everyone’s samsaric hallucinations right now.
We can do that as often as we want until it becomes second nature. Then we will really have transformed objects of enjoyment into the spiritual path, reducing our attachment and increasing our wisdom.
Here are some more articles explaining how to transform enjoyments/desire , as well as other things we can do with this experience. I hope you enjoy the bliss of your own mind today and every day.
Even with this simple method of transforming enjoyments, we can learn to associate bliss not with grasping but with letting go. Generally grasping has been the name of the game in the past with objects of attachment – we grasp at the pizza or the body or the sex or the security, and it destroys the enjoyment. Attachment projects that the bliss is coming from the object, nothing to do with our mind, and as a result we grasp at it; and the stronger we grasp at it as pleasure existing outside our mind, the more elusive it becomes because that is not actually where the pleasure is. It is hard to grasp onto something that is not there, but we try. So we have a momentary high if and when we “get” our object, but it quickly fades, as the mechanism is all wrong, we have set it up all wrong.
I can’t get no satisfaction, and I try, and I try. ~ Mick Jagger
For example, think about the last time you had your favorite food or drink. We got some pleasure from the first bite or swig, and we tried to hold onto it, but we couldn’t because the pleasure was not out there. This grasping is coming from ignorance and the subsequent attachment – that thing exists out there AND it is capable of making me happy, therefore I have to have it, I have to grab it, I need it, I need you. And this grasping destroys our pleasure, so it is very short lived. And then we are onto the next thing because our grasping mind is like a monkey, wanting to grab at another piece of fruit. Or a donut after the pizza. Here in Denver people don’t mind lining up for 45 minutes of their precious human life out in the freezing cold for a Voodoo donut (especially if they have the munchies) – after a few mouthfuls of donut, however, it’s enough already, “What can I do now? I know, I’ll go find someone.” It is one thing after another, constantly seeking stimulation, we so-called “desire realm beings”.
When we realize that bliss and happiness don’t come from out there but from in here, we can relax, a lot. We start to associate bliss and happiness not with grasping and holding onto things, but with letting go. In the bliss boost meditation, for example, we developed bliss by remembering or imagining our object, and then we let it go, but the bliss carried on! Interesting. Perhaps the bliss even increased.
One day we will realize that mixing our mind with the mere absence of the enjoyments that we normally see gives more pleasure than enjoying them with our senses.
If we have strong concentration and familiarity, we can keep that bliss going for longer and longer periods of time. In fact, when we gain familiarity with generating bliss we don’t even need to remember or imagine something in the first place. We can simply generate bliss using Tantric techniques, for example mixing with our Spiritual Guide at our heart, generating as a Tantric Buddha, and/or meditating on our subtle vajra body.
(There is so much happiness in general to be had from Dharma – from faith, from compassion or love, from wisdom. And it works every time. As my favorite quote goes:
Having rejected the supreme joy of the sacred Dharma
That is an endless source of delight,
Why am I distracted by the causes of pain,
Why do I enjoy frivolous amusements and the like?)
So it seems that bliss is already associated with wisdom – there is a natural connection between bliss and wisdom. As the bliss increases, the grasping diminishes — and the other way around, as the grasping diminishes, the bliss increases. So bliss and emptiness go together very very well indeed.
Actually, emptiness is naturally and always appearing to the very subtle mind of great bliss, like water mixed with water; and if we could only experience it, (which we will one day), we’ll discover for ourselves that this mind of bliss and emptiness pervades all phenomena.
In ultimate truth there are no impure things, no samsara, no suffering and no mistaken appearance; everything is completely pure in the nature of definitive Heruka, emptiness inseparable from the clear light of bliss. ~The New Guide to Dakini Land, p 151.
With Tantra, we can totally let go of external and internal attachments and finally enjoy ourselves. And that enjoyment is profoundly meaningful — leading us closer and closer to the bliss and emptiness of enlightenment, into which pure state we can absorb all living beings, freeing them at once from suffering.
Latest update — August 10th, 2016
Transforming enjoyments was just explained beautifully at the Summer Festival 2016. Here is the verse and explanation we can use if we wish, all taken from Ven Geshe Kelsang’s commentary to the Oral Instructions of the Mahamudra:
In the Temple of the body of myself as basis Heruka
Appear Heruka Father & Mother, the nature of my purified indestructible white & red drop,
Surrounded by the Heroes & Heroines of the five wheels, the nature of my purified channels & drop elements.
I offer to you, synthesis of all Buddhas of the ten directions,
All my daily enjoyments – eating, drinking, and enjoying any other object of desire.
May I quickly attain enlightenment and become like you so that I will effortlessly benefit all living beings.
While concentrating on the meaning of these words, we enjoy any objects of desire as offerings to the holy beings who reside in the temple of our body. This practice is a special method to transform our daily enjoyments into the quick path to enlightenment. This is Tantric technology.
As the experience arising from this meditation is so pleasurable, naturally our mind likes it. When we are experiencing bliss, it is easier to stay concentrated because our mind naturally wants to stay put, to absorb. Ordinarily, it is the opposite – our mind wants to wander. Distractions are overwhelmingly interesting to our monkey mind (even paradoxically when they’re boring or anxiety-provoking), and so concentration is difficult. Now concentration feels easier and distractions relatively powerless.
Buddha understood very well that we like bliss – we love to be ecstatically happy. Our problem is that our bliss is very brief. Ordinarily, we achieve bliss through stimulating ourselves with sense pleasures, from seeing, hearing, smelling, tasting, or touching beautiful things, and this bliss is fleeting. Yet, we build our lives around it. We chase that high, which is about as successful as trying to grab onto a mirage. If we can give the mind pleasurable feelings, or even bliss, by itself, the attachment within us becomes redundant. We have what we want, so we no longer crave external objects to get us there. Who wants to go chasing after a pizza or a yacht or a boyfriend when we already have it all? The bliss can last. It can cause us to enjoy everything that appears to our mind.
Bliss is in fact in the nature of concentration and a state of mind – so the source of our bliss comes from within the mind, not from grasping at external objects.
Once we can dissolve our inner winds into our central channel through Tantric completion stage practice, we experience an unparalleled bliss and level of concentration. As it says in Modern Buddhism p. 194:
The stronger this bliss becomes, the more subtle our mind becomes. Gradually our mind becomes very peaceful, all conceptual distractions disappear, and we experience very special suppleness.
Use a blissful mind to meditate on other objects
We can use our blissful concentration, at whatever level we are at, to focus on any object of meditation that we choose. For example, we can generate bliss through this method and then meditate on love for all living beings: “May everyone be happy.” And naturally we’ll be able to hold that mind of love much more easily than with an ordinary, crunchy, distracted, non-blissful mind. Most of our objects of distraction are in fact objects of attachment — we want to be somewhere else. What’s for supper? The mind is going somewhere else so we have to keep reining it back in, even when meditating on something as beautiful as love. It is much easier with bliss to stay on our object.
The object that we mainly use bliss to meditate on is the ultimate nature of reality, emptiness, the actual dreamlike nature of things. There are many levels of bliss and, at its deepest most qualified level it is free from mistaken or dualistic appearance and utterly undistracted. Buddha taught how to use this concentrated mind of bliss to meditate on emptiness, the ultimate nature of reality, so that we experience the union of bliss and emptiness or Mahamudra. This mind of the clear light of bliss and its main object emptiness mix together like water mixed with water, they go together very well, they belong together. In fact, once you receive a Highest Yoga Tantra empowerment we have the commitment to generate bliss six times a day and then use it to meditate on emptiness. I have wondered what there is not to love about a tradition that obliges you to feel blissful six times a day?!
You can find out more about this essential practice — perhaps the ultimate meditation of the Buddhist Kadampa tradition, the meditation to which all other meditations lead — in the incredible book Mahamudra Tantra.
In this fifth article on Tantra, following on from this one, I’m going to describe a meditation I like to do on transforming my enjoyments into the spiritual path. This method is derived from Buddha’s Tantric principles rather than his Sutra teachings, but anyone can do it – you can do it, and you’re anyone. This is a simple exercise that can be practiced even without an empowerment, and that shows something both profound and liberating: we have the power within us to generate bliss. We don’t need another person, a physical act, or any external object to create it.
Why? Because our mind is naturally peaceful. It is only our delusions and distractions that prevent us from experiencing this. As it says in Introduction to Buddhism in the chapter What is Meditation:
When the turbulence of distracting thoughts subsides and our mind becomes still, a deep happiness and contentment naturally arise from within.
As our mind becomes subtler and less distracted, as dualistic appearances slowly subside, our mind becomes even more peaceful, nay blissful. The most blissful mind of all is our very subtle mind, our root mind — it is even called “the clear light of bliss”! It is our actual Buddha nature, our potential for enlightenment. We cannot access this properly without engaging in profound Highest Yoga Tantra practices, but we can get an idea of it straightaway and start to identify with it.
Once we know that bliss comes from within, we can start to transform attachment or uncontrolled desire into the path by considering, for example, that the enjoyment does not lie outside the mind. As Geshe Kelsang says in Clear Light of Blissp. 4:
The bliss generated from attachment meditates on emptiness and thereby overcomes all the delusions, including attachment itself. This is similar to the way in which the fire produced from rubbing two pieces of wood together eventually consumes the wood from which it arose.
We begin by simply sitting comfortably, getting into a good meditation position, keeping our back straight but not rigid, relaxing our shoulders, and resting our hands in our lap or wherever is comfortable. Our head is tilted a little forward and our eyes lightly closed or, if we prefer, slightly open to allow a little light through our eyelashes. Our mouth is closed, with our tongue resting on the roof of mouth.
We relax into this posture and forget about everything else. We come into the present moment, into the here and the now.
We drop from our head into our heart chakra, the center of our chest, our spiritual heart. We feel our awareness centered there, it is where our root mind is.
Already we are aware of a sense of spaciousness and peace, with less conceptual activity or thoughts.
To overcome our distractions we now think that everything outside our body melts into light and disappears.
Then, like a mist lifting, this light gradually dissolves toward our body into empty space, leaving nothing behind. Everything disappears, including the past and the future, what we did today or have planned for tomorrow.
All that remains is our body suspended in empty space.
Now to relax our body we briefly scan it from head to toes to become aware of any tension, tightness, or indeed pain that we are holding onto. We bring a gentle awareness to these parts.
We think, “I don’t need to hold onto any of this physical stress or tension, I can let it go.” We let all the heaviness fall away from our body, as if we were dropping heavy luggage that we have been carrying around too long.
Every muscle relaxes, our whole body melts into light, with just its merest outline remaining.
We think: “My body is hollow like a rainbow, light as a feather, and so comfortable that I am hardly even aware that it is there.” We enjoy this deep physical relaxation for a little while.
Now we remember that we are in our heart and become aware of the thoughts, sensations, and so on arising from our root mind. There is a constant stream of awareness arising as thoughts, feelings, ideas, images, physical sensations, and so on, and we watch these as they arise and disappear again into the clarity of the mind. We don’t have to follow them, think them, judge them, or react to them in any way — just let them come and go, rise and fall. We enjoy the space between our thoughts, and finally feel the thoughts dissolving into the boundless clarity of our root mind, like waves dissolving into a boundless ocean.
We think: “This is my mind. This is where I am happy or sad, wise or confused. This is the source of creativity, the source of all thoughts and other mental activity. This is awareness. This is where everything happens, where everything begins and ends.”
Now we can change the energy of our mind by using our desire or attachment energy. We either remember or imagine the thing we’d most like to be doing right now, bring to mind the thing that would give us the most positive pleasure. This can be a sense pleasure or an internal meditative feeling, it’s up to us. (No one will ask you what it is afterwards :-)) It could be eating pizza, holding someone’s hand, watching an exquisite sunset, skiing down a mountain, or something more X-rated. (As desire realm beings, we probably have plenty of things to choose from, so choose your favorite!) It could alternatively be a spiritual bliss we are familiar with, such as meditating on love or dissolving a Spiritual Guide or Buddha into our heart. Whatever we know gives us bliss, we remember or imagine it at this point.
We notice how the energy of the mind completely changes… our mind is clearer and more relaxed, more alert and concentrated, more awake and blissful. Waves of bliss energy arise in our root mind at our heart.
We allow ourselves to bathe in this bliss energy in our heart.
Then we forget or let go of whatever it was we were imagining or remembering. We let it dissolve away, and focus entirely on the bliss waves, allowing ourselves to bathe in this ocean of bliss energy in our heart.
We feel that this bliss is our root mind at our heart.
If and when the bliss fades, we remember or imagine whatever stimulated it, and then when the bliss comes back we let it go. We can meditate like this for a few minutes.
(Even if we do not think that we are experiencing much of anything, we still believe or imagine that we are going deeper within, absorbing into a blissful inner peace. Sometimes we just need to believe something for it to actually happen because this belief, if correct, creates the cause for the actual experience. Buddha described this as “bringing the future result into the present path.” Don’t under-estimate the power of conception; with our thoughts we create our world.)
We feel that we are absorbed into an ocean of bliss at our heart, the clear light of bliss. And with this blissful mind we can now understand something very important. This bliss is actually coming from within the mind, not from without. If we have concentration and mindfulness, we could keep this bliss going endlessly. Understanding this, we already have some wisdom.
The other thing we can understand now is that while our mind is blissful, everything appears blissful to it. Everything is a reflection of our mind.
So whatever understanding we have of this, we focus on it for the last few minutes of the meditation.
This bliss at our heart, however slight, shows our potential for limitless bliss and happiness — it is our Buddha nature. When this subtle mind of bliss is mixed withemptiness, the ultimate nature of things, we quickly destroy our ignorance, and other delusions and obstructions. Through this we fully purify our mind and become a Buddha.
Just like Buddha Shakyamuni, whom we can now believe, if we want, is appearing right in front of us. And with a determination quickly to realize our potential for the lasting peace of enlightenment, and understanding too that everyone has this potential, we can, if we like, recite theLiberating Prayer.