This article is based on a short unofficial introduction to Tara I shared with someone the other day – someone who is not a Buddhist practitioner but who asked for an effective method for dealing with recurrent anxiety. He says it’s helping. It takes, like, five minutes! (Longer if you want).
In general, all meditations help us to feel less anxious and more peaceful; but Buddha Tara is the Buddha of fearlessness who turns up as swiftly as the wind whenever people need and ask for her help. People have relied upon her for centuries, if not longer, to allay all their inner and outer fears. She helps anyone who asks. Therefore, this article is for my friend and for anyone else who gets worried, who likes the idea of real comfort and protection.
Step One: Sit somewhere comfortable and undisturbed. When you’re ready, imagine you drop from your head into your heart. Do one or two minutes’ breathing meditation, focusing on your breath as it enters and leaves your nostrils, letting your other thoughts float away. Feel you are peaceful in your heart.
Step Two: Believe that Buddha Shakyamuni and Buddha Tara are in front of you, surrounded by countless holy beings, however you imagine them. Feel you are actually in their company.
Step Three: Recite the following traditional prayers out loud or mentally, contemplating their meaning:
Going for refuge
I and all sentient beings, until we achieve enlightenment,
Go for refuge to Buddha, Dharma, and Sangha. (3x)
Through the virtues I collect by giving and other perfections,
May I become a Buddha for the benefit of all. (3x)
(The six perfections are giving, moral discipline, patience, joyful effort, concentration, and wisdom.)
May everyone be happy. May everyone be free from misery.
May no one ever be separated from their happiness.
May everyone have equanimity, free from hatred and attachment.
Buddha Tara’s mantra
Step Four: Ask Buddha Tara directly to remove whatever specific anxiety you are feeling, as well as all your own and others’ present and future fears and anxieties, by reciting her mantra 21 times or more:
OM TARE TUTTARE TURE SOHA
Step Five: Imagine that from the hearts of Buddha Tara and all the holy beings, streams of light and nectar, the nature of their enlightened wisdom and compassion, flow down through the crown of your head and fill your body and mind.
These blessings purify all your worries, problems, and negative thoughts. They fill you with peace, happiness, kindness, and fearlessness. Feel that you are fully protected and don’t have a care in the world.
If you like, imagine that these blessings are also flowing into the people you love, purifying and inspiring them as well.
Take a few moments to really bathe in this enlightened peace in your heart, taking refuge in it, knowing that it is always there and you can come back to it whenever you like.
Step Six: Make a prayer that through this practice all your own and others’ anxieties and fears will one day be permanently gone. May everyone be happy and may our world be peaceful.
Through the virtues I have collected
By giving and other perfections
May I become a Buddha
For the benefit of all.
The rest of the day
Step Seven: When you start feeling anxious about anything, before it takes over, remember that Buddha Tara is everywhere and ask her directly for help. You can use the mantra to do this if you like.
To find out more about Buddha Tara and her traditional practice (including verses composed by Buddha Shakyamuni), please click here: Liberation from Sorrow.
I want to add too that Tara practice is done once a month at Kadampa Buddhist Centers around the world, and during COVID it is being done 6 times over a 24-hour period on the 8th day of each month. Here is a 6-minute video explaining more about her if you have time:
Feel free to leave any comments or questions in the box below.
I think we could all do with some kind of conversation between our heart-mind and our thinky head.
I remember some years back already knowing exactly what to think and do, Dharma-wise, when undergoing a break up, and even clearly understanding that I was far better off without this person. My head knew all this very well. But still my heart would yearn for him.
The heart wants what the heart wants, so I realized I needed to change at a heart level. To meditate from a deeper level of awareness, if possible, so as to overcome the deluded habit of attachment and develop wisdom wishes at a more sustainable level.
Do you ever feel there are two of you – the wise person who sits in meditation and understands what’s really going on, and the crazy monkey-mind person who goes about their busy day getting overwhelmed by everything, sucked into the vast panoply of appearances, unknowingly driven here and there by the invisible habits of countless lives? “Deceived by grasping at things as they appear”, as it says in Essence of Vajrayana.
There can be a struggle between these inner and outer selves. After all, if there is a disconnect between our heart and our head, superficial determinations to change may be drowned out in our habit-driven distracted daily lives and personas. How long did this year’s New Year’s resolutions last, for example?! How long did this morning’s resolutions last in the hurly burly of the day?
You should not let your habits dominate your behavior or act as if you are sleepwalking.
We are currently controlled by our mental habits and past actions. Our habits are anchored in the mind, engrained by repetition, programming us to act and respond in certain ways, such as automatic irritation when we would much rather be patient, or automatic yearning when we would much rather be content. We probably all sense this, so what can we do about it?
Luckily, lots. There is extraordinary spiritual technology available to us.
The stillness within
Before we launch into contemplative stages of the path (Lamrim) meditations, we need to be sure we’re feeling it. Any of these 3 methods can help get us there.
Even the simplest breathing meditation, designed to let go of scattered thoughts, brings our awareness inward. Eventually we learn to “Leave the object alone”, as my friend Gen Losang puts it.
We are a bit addicted to movement, our monkey mind jumping all over the place. All this going outwards to objects of distraction is dualistic conception – me over here, the world and all its stuff over there. It feels different already just to bring our awareness inwards to examine the mind — already we sense the space around our thoughts, how we are not our thoughts. It is very relaxing just to stay a bit stiller for a while.
The slightest experience of peace indicates that lasting peace is possible, so we identify with that. We can learn to live more and more in our heart, where we know and feel things most deeply, where true happiness is. We are connecting to our Buddha nature, which is in fact unfathomably profound, and we can sense that.
Never meditate in your head. You can’t anyway.
And at those times we can believe we are accessing a subtler or deeper level of mind because, even if we are not yet using it directly, we can still know this mind. It also really helps to recognize that our peaceful mind is mixed with the blessings of all enlightened beings, their minds, because for sure we’ll feel ourselves going deeper if we do that.
Clarity of mind
An even more powerful method for dissolving away distractions and going deep is meditating on the clarity of the mind.
Absorption of cessation of gross conceptual thoughts
And then we also have this wonderful meditation on accessing our subtle mind by remaining “unmoving, with a mind as impassive as wood.”
This meditation on turning our mind to wood temporarily shuts down all the deluded habits of ignorance, attachment, and worry etc. going outwards. It stops the projector, so that we can meditate at a deeper level and so change at a deeper more sustainable level. We are using absorption of cessation to stop the projector of the gross mind, which is only projecting mental images that aren’t really out there.
It doesn’t seem to work to superimpose Lamrim thoughts on top of hallucinatory thoughts. We need to scrap this movie or dream altogether and start again. Every day, until it takes.
The heart wants what the heart wants
Since the heart wants what the heart wants, it is best to start each Lamrim meditation in the heart, identified with our boundless Buddha nature, ideally mixed inseparably with the blessings of our Spiritual Guide, Buddha. We can observe self-limiting habits and conditioning in the light and space of our own indestructible potential, letting them fade away like mist in sunshine.
Having dissolved away our gross over-thinky thoughts and ordinary conceptions, we can generate the new ideas and language of Lamrim, the new naming, labelling, and discrimination at a subtler level. This will then show up in our lives, as our lives. In the beginning was the word, and the word was made flesh, as my favorite line in the Bible would have it.
By the way, as mentioned in this article Start where you are, it is effective to tune into an example of whatever object it is you’re going to meditate on, eg, the love you already have inside you for a nephew or a pet. This is because we have the seeds for every single stage of the path, so we are watering these, rather than adding something that is not there.
So we do our Lamrim meditations in our heart, with a peaceful undistracted mind. On this basis we reinvent ourselves – having dissolved everything away into inner empty space, we now have a chance to start from scratch. This is because everything is empty and therefore entirely unfixed, including, and especially, ourselves.
Moreover, we need to identify deeply with these new understandings and determinations, believing “I am a being of boundless potential who has a precious human life,” to take the first Lamrim meditation as an example. This wisdom discrimination will bring about very different actions and results in our daily life, don’t you think?, than the deluded discrimination that we cannot change, “I am pathetic. I can’t help even the people I want to help, and my life is going nowhere.” We might feel guilty or doomed, like we’re a total loser who is wasting this precious opportunity … instead of inspired, feeling that we are the luckiest person alive.
We don’t use the word “subconscious” in Buddhism, but, if we did, I think this would be what I’d be talking about, changing at a subtler level.
I like to practice Lamrim in this way, in the light of our boundless potential that is part and parcel of our increasingly blissful levels of mind. (You can learn all about how to identify and realize the three levels of mind in Mahamudra Tantra.)
This is part of the union of Sutra and Tantra that is the hallmark of the Kadampa tradition. We are basically going with the deepening heart bliss (taught in Tantra) on the one hand and the infinite possibilities of the wisdom realizing emptiness (taught in Sutra) on the other – thereby rebooting and completely transforming our reality from a samsara of suffering, ordinariness, and fixed existence into a Pure Land of bliss and the endless possibilities of emptiness.
As it says in Request to the Lord of all Lineages:
Through enjoying great bliss and the emptiness of all phenomena I have pacified all ordinary appearances and conceptions,
And thus I have accomplished the real meaning of human life.
We are waking up so that we can wake everyone else up as well.
And, one last thing for Tantric practitioners …
In Highest Yoga Tantra completion stage, just so you know, we are aiming to get the energy winds from the left and right channels into the central channel for a completely blissful non-dual experience of the mind and its objects – that gap between them vanishes because it is an optical illusion of the ignorance that rides upon impure winds. With this manifest very subtle mind mounted on pure wisdom winds, we are finished with the powerlessness of confusion.An explanation of how to do this is given in The Oral Instructions of the Mahamudra.
Over to you. How do you keep your meditation determinations, or practical plans to apply the teachings, alive and well in your busy life?
I was thinking of our big temple in Ulverston, England, for example, the original temple for world peace based on the mandala of Heruka. This seems to have a very clear structure, with pillars and chairs in rows, ordained at the front and lay at the back, orderly rules for behavior, and even security. However, it’s also clear that this temple is the home of the Dakinis — they’re everywhere. If you look up at the walls, you will see that they have escaped from the glassed-in shrine cabinet and are flying around the room 😉
The Heroes and Dakinis who are the emanations of Heruka and Vajrayogini pervade everywhere throughout this world, and people receive their blessings and special care.
Relating to the unobstructed power and blessings of the Dakinis and Dakas, what is it and where does it come from? Bliss and emptiness — ecstatic compassion and non-dual wisdom. Not super reality, just reality.
Remembering them and how they have our back gives us immense freedom, an immense feeling of flight. We can think, I am a Space Goer. Or a Sky Dancer. As mentioned earlier, that is the meaning of “khandro”, the Tibetan word for Dakini.
I have noticed that the Dakinis always laugh when I take myself or anyone else too seriously. We can get wrapped up with appearances, even or especially if they seem to be virtuous — and this can make us rigid and/or judgmental of ourself and others. If we begin to feel heavy, even a little, then we need to remember our Dakini nature, remember who we really are at heart. Wild, that is untamed by ordinary conceptions, and compassionately blissful.
The still point of the turning world
I’ve always loved this quote by TS Eliot:
At the still point of the turning world. Neither flesh nor fleshless;
Neither from nor towards; at the still point, there the dance is.
In the sphere of emptiness anything is possible. Everything is a momentary manifestation of the emptiness of our blissful clear light mind, like a pure dream, a pure dance. Our Spiritual Guide and the Sky Dancers will give us everything we ever wanted, providing from our side we are doing the daily work of loving all beings and overcoming self-grasping and hallucinations. That’s the deal.
“Don’t squeeze me!”, a lover once told me, because, as it turned out, he had a broken rib. Like a moth enjoying a flame without feeling the need to fly right into it, we can learn to blissfully enjoy the mere appearance of everything providing we give up the grasping.
Our Spiritual Guide and Dakinis will take us wherever we want to go, so where exactly is that?!
What is the deepest compassion?
Another name for Dakini is “khachö”, which literally means “space (or sky) enjoyer”! (Same “chö” as in Buddha’s Enjoyment Body (chö ku) for those of you interested in etymology or impressing people at parties.) Dakinis and Dakas are always enjoying themselves. That is surely what we want for ourselves and everyone?
I have noticed in the past some survivors’ guilt, “How can I aim at being all happy and cheerful inside when so many people are suffering so grievously?” But I’ve come to see that I don’t need to be drowning as well in order to commiserate with others who are drowning – no, it’s better to be happy, it’s ok to be blissful, and that joy is meaningful. The best, or in fact only, place from which to help pull people out of the wretched ocean of samsara is the dry land of reality; and reality IS bliss and emptiness.
What is real compassion, what do we really want for everyone? If your Spiritual Guide, for example, only wanted you to be free from this headache or from this financial quandary, would that be enough for you? I doubt it. He is our Spiritual Guide because he wants us to be free from ALL delusions and mistaken appearances, in other words to be free from suffering and experience the reality of enlightenment day and night. I think we have to want that for everyone. That seems to be real love and compassion.
Jewel in the box
Je Tsongkhapa revitalized the organization and moral discipline of the spiritual communities of Tibet. And he did this not to create an assembly of goody two shoes just for its own sake, let alone an organization of uptight practitioners; but in order to help everyone everywhere realize their outer, inner, and secret natures, ie, get enlightened. Venerable Geshe Kelsang has been doing exactly the same since he arrived in the West in 1977.
If we get caught up in the appearances of our organization such that we become institutionalized, I think we run the danger of losing the plot. To me that would be like having a jewel box without a jewel inside it. What is the jewel of our tradition? Bliss and emptiness, enlightenment. This lies at the heart of our tradition and is our common destination. So, if we want to fly in the sky, we don’t repress that feeling, believing that we are not ready for it or that it is somehow dangerous.
In that meeting with my teacher, he also talked about the importance of women practitioners and Dakinis – and then he transformed into a Dakini and walked around the room. On the surface he is a pure, kind, reliable Buddhist monk. Inside he is always motivated by universal love and compassion. And deep down, who is he secretly?!
So, Dakinis are trying to get us up into the sky, we just have to go with it. If you’re ever feeling a bit squished, a bit rigid or repressed, worrying what other people are thinking of you, for example, don’t be. Or if you’re pushing, stop. If you have a chip on your shoulder, stop. All those worldly concerns, let go of them. That’s not what our tradition is about. If you ask me, anyway.
Instead, we need to remember our outer, inner, and secret natures: we need to be outwardly ethically kind and a relatable, trustworthy example, inwardly deeply loving, and secretly FREE.
If we practice like this, we will be receiving joyful blessings day and night – and blessings lift our mind and help us see that everything is in fact ok. Even delusions and mistaken appearances are ok because they are not really there, and therefore we will overcome them. Whenever they arise, they are helpfully reminding us that they are there to be dissolved away, like mist in the sunshine of wisdom and compassion.
We talk about “the precious celestial mansion as extensive as the three thousand worlds” – and I believe that this is what we are doing with the New Kadampa Tradition. We are building Heruka and Vajrayogini’s powerfully blessed mandala everywhere, for everyone; and the Dakas and Dakinis are simply longing to help us.
A guest article by a modern Buddhist practitioner who works full time as a manager of software engineer teams.
4.5 mins read
Have you ever thought to yourself anything along these lines: “How am I supposed to develop a state of perfect concentration — I can only focus for a few seconds before my mind wanders away?!” In Buddha’s teachings we learn about attaining incredible spiritual realizations, such as universal love, single-pointed concentration, and omniscient wisdom, yet we might feel as if these are something completely impossible for us.
Luckily, this is not true. Spiritual attainments or realizations arise as a dependent relationship — they are not something we either have or do not have. It is more helpful to think of them as an inner evolution. If we keep creating the causes, then the results we are looking for will necessarily appear.
Increasing the potentials for spiritual realizations
If we have within ourself a strong potential for spiritual realizations, then with this condition we will easily develop and maintain profound knowledge and spiritual realizations. We can accomplish this condition, a strong potential for spiritual realizations, within ourself by sincerely practicing the Guru yoga of the Wisdom Buddha Je Tsongkhapa.
During the time of Buddha Shakyamuni, many people easily attained high spiritual realizations. This was due to the strong potentials for spiritual realizations already in their minds.
In these spiritually degenerate times, it seems far more rare to possess these strong potentials, such that making progress on the spiritual path can often feel rough and difficult. Nonetheless, due to our connection to the Wisdom Buddha Je Tsongkhapa, we can become exactly like the disciples of Buddha, making quick and easy progress on our path to enlightenment.
Imagine the unbelievable confidence we would possess if we received the teachings on the perfection of wisdom directly from Buddha Shakyamuni! Through the kindness of Je Tsongkhapa, who was predicted by Buddha Shakaymuni, we are able to develop this same confidence and experience these same results.
The easiest way to develop these potentials
Geshe Kelsang goes on to say:
Through this we will receive the powerful blessings of all the Buddhas through our Guru so that we will easily develop and maintain profound knowledge and spiritual realizations.
In general, we say that all spiritual realizations ripen through receiving Buddha’s blessings. In particular, as Kadampa Buddhists we rely upon the blessings of Buddha Je Tsongkhapa.
Je Tsongkhapa was a Tibetan Buddhist Master and scholar who founded the New Kadampa lineage. Buddha Shakyamuni predicted him in King of Instructions Sutra, explaining that he would spread and clarify Buddha’s teachings of Sutra and Tantra and prevent people from following mistaken views. Believing this Wisdom Buddha is in the space before us or at our heart and holding a mind of faith in him creates potent conditions for easy spiritual attainments.
As with any relationship, we first need to discover who Je Tsongkhapa is and then get closer and closer to him. Over time we’ll come to see in our own experience that the skill of his methods and the power of his blessings are unequalled.
It is because of Je Tsongkhapa that we are now able to easily integrate all the practices of Lamrim (the stages of the path to enlightenment), Lojong (training the mind), and Tantric Mahamudra into our daily life. He compiled all 84,000 teachings of Buddha into one complete and straightforward path to enlightenment.
The fact that this path can be completed by even the busiest person is one of the miracle powers of Je Tsongkhapa. If we entrust ourselves to these methods and blessings, we will soon develop advanced spiritual attainments.
Practitioners such as Gyalwa Ensapa and his disciples and Je Sherab Senge and his disciples are witnesses to this. They attained the state of enlightenment within three years. This is magical. Through this we can understand how fortunate we are to have the opportunity to practice these instructions. ~ The Mirror of Dharma
When we hear about enlightenment, we may concede that it could be possible if we could give it a few lifetimes worth of training. Thinking like this underestimates both our potential and the power of our teacher’s blessings.
Pure minds create the experience of pure worlds and impure minds create the experience of impure worlds. This means that experiencing our own pure world is a change of mind away.
If we want to have magical results in our practice, we need to learn to stop identifying with our limitations and ordinary appearances, to see through them and past them. Our limitations are momentary appearances arising from potentials in our mind. If we quickly increase our spiritual potentials through Guru yoga practice, and identify with these every day, then what appears to our mind will soon start to be radically different. It is just a matter of time before we experience the same results as the practitioners who have come before us.
Make the future an enlightened one
In movies about time travel, characters are very cautious of changing even the slightest detail of the past because they fear how it might affect the future they came from. We can apply this notion to changing our mind.
Even the slightest positive imprint we place in our mind has the potential to create dramatic consequences for our future self. Every day we can create these spiritual potentials and receive blessings. Eventually, maybe even in a few years, we will find we have traveled to a future in which we are now enlightened and benefiting every living being!
As promised in the last article on Tantra, I’m now going to share a little of what I like to do on a daily basis. Please don’t take my word for any of what I’m about to say – once you have your empowerments, you need to read the commentary to the practice, The New Guide to Dakini Land, yourselves! But in the hopes that some of this might help some of you, here goes …
Yes, as I said here, in general we self-generate as Vajrayogini (and/or Heruka) in dependence upon renunciation, bodhichitta, and wisdom. We can deepen our familiarity with this over time – getting a feeling for how transcendent it is to be a Buddha, so that we can come back to this when we forget.
But … we don’t have to wait to perfect all these minds before we practice self-generation or every time we practice self-generation. Self-generation need not always be the culmination of all our other meditations — it can also function as a jumping off point. (As I explained here, it can be useful to meditate backwards … )
So, whether I am about to meditate on the stages of the path (Lamrim) or on Tantra, I jump straight in as Vajrayogini. I base this self-generation on renunciation, bodhichitta, feeling the Spiritual Guide in my heart, compassion for someone, or anything else — whatever you love about Dharma, start there. I don’t think it really matters which positive mind we start with — you can evoke some familiar happy mind, starting where you are, as it were (explained more here). And then use that as your basis for thinking, “This is me; I’m Vajrayogini”.
I find that instantly the blessings are there, the positive mind becomes far more powerful, and I’m in flow. (It works even better if I think, “I am Guru Vajrayogini”, that is, one with my Spiritual Guide.)
Whenever our mind is peaceful, we are already connected to Guru Buddha’s blessings. So it’s not that much of a stretch to impute ourselves on that.
Blessings lift our awareness and make us happy, and believing we are a Buddha is a quick way to get them. It’s hard sometimes these days to stay peaceful and positive for even an hour without feeling tuned into some kind of blessings. As it says in Essence of Vajrayana:
In these impure times it is only through receiving the blessings of the enlightened beings that we can maintain the mental peace that is the root of our daily happiness.
Then, for example, if I want to meditate on love or compassion, it is within that context that I go on to deepen this. It is not that I am clinging tightly to “I am Vajrayogini, I am Vajrayogini” so much as not approaching my meditation as an ordinary, limited being, with an unbridgeable gap between a rigid immovable unloving state of mind and the blissful fluid universal love I am aiming for.
In that space that opens up, in that flow of blessings, there is so much more room for Dharma minds, all Dharma minds; and then it’s much easier to gain deep, blissful, sustained feelings for all the Lamrim and Tantra.
If instead we are supposing, “I have to work myself up to generating myself as Vajrayogini — I have to have perfect renunciation, bodhichitta, and wisdom, not to mention get through every practice in the sadhana, before I can authentically be Vajrayogini,” then I think we rarely get there. We probably never even get started, to be honest.
I am a great believer in finding time for a daily Tantric sadhana, btw, long or short depending on time and inclination, and especially in spending quality time dissolving everything into the clear light. But there’s a reason why most sadhanas start with instantaneous self-generation.
As Buddha said:
All phenomena are mere name.
We are not inherently anybody or anything — there is no self to be found behind the name or label. And names have power. “I am Luna” brings up various associations, for example, that free me up to write this blog. “I am mere appearance not other than the emptiness of all phenomena” sets me free. “I am Vajrayogini” brings up enormously positive, light, and blissful connotations.
As soon as we think, “I am Vajrayogini,” then the basis of imputation for ourselves has changed because we have changed the imputed object.
For example, I was asking a monk called Chodor, whose name means “Vajradhara”, if he felt different when he was given that name. “Yes”, he said, “Instantly”. The moment he got his new name he felt a shift. This didn’t mean that he was real Vajradhara — rather that the space and possibility and connotation opened up so that he could flow toward being Vajradhara rather than struggling for many years with no Vajradhara qualities.
Tantra is about bringing the result into the path, so there’s no way around it; we jump in.
I would submit we jump in as often as possible, both in and out of meditation. Switch from the Samsara channel to the Pure Land channel. And then ignore the temptation to switch back just in case we might be missing something — we’re not. There’s nothing on at all.
Changing the trajectory of our lives
We have to change the narrative of who we are if we are to overcome the inertia to escape from samsara. That is, we cannot keep identifying ourselves as an ordinary samsaric being and then expect to ever be a pure being.
Normally we abide with the self we normally perceive – impoverished, exhausted, isolated, deprived, insecure, in pain, worried, overwhelmed, stressed, bitter, or angry (just for starters) … and we cherish this self and protect it at all costs. All our thoughts are wrapped around this self, off in the hallucination …
That’s enough – we need to think, “I don’t want to do this anymore!” We cannot make samsara work. It’s always frustrating – every step we take gives rise to some inconvenience. We’re so used to it, we think it is normal. A mildly disturbing day is seen as a “good day.” Self-grasping disturbs our inner peace all the time. Even our happiness is inadequate, a changing suffering. We do not want to fully accept that samsara is miserable so we tend to be ½ in and ½ out. We need to leave samsara, also, so we know how to get other people out of it.
We need to switch channels. We need to go to the Pure Land and stay there.
We need vision
There is a question posed in the Tantras that we answer on the occasion of receiving empowerments:
Who are you and what do you seek?
This shows the need for bringing the result into the path, identifying right now with who we want to be and what we really want out of life. This is based on the wisdom understanding that we are not inherently anyone and so can be anyone (as explained more here)
It is worth really thinking through each day who we want to be and what we really want. Everything depends on this – what we do all day, what delusions we have or don’t have. Samsara doesn’t deliver the goods. Wouldn’t it be incredible to have renunciation, bodhichitta, wisdom, and spontaneous great bliss instead?
The answer we give on this occasion is:
I am a fortunate one seeking great bliss.
A “fortunate one” (in Tibetan “Kelsang”) means a Bodhisattva. So, we are identifying with – or thinking “I AM” — a Bodhisattva seeking the great bliss that is the quick path to enlightenment.
Please note that the answer is not: “I am a hopelessly inadequate one seeking some vague sense of peace if at all possible, though knowing my luck it probably isn’t …”
We need that divine pride, that self-confidence, if we are to conquer our discouragement and other delusions – we have to feel stronger than them or they will continue to trample on us.
On this point, next time you have a delusion, check who you think you are at that time and as a result what you think you need. Chances are you are identifying with being an ordinary being in samsara who really needs things like jobs, money, relationships, and reputation to go well. For example, “I can’t be happy if I’m not coupled up; I’ll just be lonely my whole life!” Or “I need to accomplish something in my career or I’m just a failure!” Or the guilty, “I’m such a good for nothing son/partner/parent/person.” Or thinking we actually are this meaty body, “I’m so fat and ugly and getting stiffer every year!” etc, etc.
If we are identifying as Vajrayogini or Heruka, with built-in renunciation, compassion, and wisdom, these concerns are no longer an issue and so we drop our delusions with respect to them. We love everyone and are surrounded by Dakas and Dakinis, so there is no basis for loneliness. Far from being a failure, we are spontaneously benefiting all living beings. Far from being fat, ugly, or uncomfortable, we are blissful Deities made of wisdom light, transcending samsara and lifting everyone else out as well. And so on. Switch channels from ordinariness to pure view … and see why Buddha has always wanted to introduce us to this incredible spiritual technology.
As the Tantric Master Geshe Kelsang Gyatso puts it:
When we cling to being an ordinary person, thinking “I am Peter”, “I am Sarah”, etc, we are developing ordinary conceptions. Because we cling to an ordinary identity, if someone attacks us we feel fear, or if we run out of money we become anxious. If instead of clinging to an ordinary identity we were to overcome ordinary conceptions by developing the divine pride of being Heruka or Vajrayogini, we would not develop fear, anxiety, or any other negative state of mind. How can anyone harm Heruka? How can Vajrayogini run out of money? ~ Tantric Grounds and Paths page 14.
More coming up soon on how Tantra helps us to destroy our everyday delusions. Meantime I hope you’re enjoying these articles and, if you don’t have them already, might be inspired to receive empowerments soon … 😇❤️😊