Judge not …

7.5 mins read

Our Buddha nature is likened to a golden nugget in filth for it can never perish, it is utterly indestructible. I find it pretty inspiring to think about that.

gold nugget in dirtNo matter how disgusting a person’s delusions may be, the real nature of their mind remains undefiled, like pure gold. In the heart of even the cruelest and most degenerate person exists the potential for limitless love, compassion and wisdom. Unlike the seeds of our delusions, which can be destroyed, this potential is utterly indestructible, and is the pure essential nature of every living being. ~ How to Transform Your Life

Nothing we ever think, say, or do, however heinous, could destroy the vajra-like purity of our own or others’ root minds, any more than clouds can destroy the space of the sky. We can dive into that reality every day because it is the truth, and it heals us.

An encounter on Frontier

With this understanding of what lies at the heart of every single one of us, it’s a good idea not to judge ourselves or others on the basis of the fleeting thoughts in our mind or indeed the words coming out of our mouths. These are not who any of us really are. We can totally disagree with people’s ideas and actions of course, but judging the person themselves on the basis of their ideas and actions is superficial, often uninformed, and unhelpful. I relearned this lesson on Frontier Airlines last night coming back from DC.

IMG_4733I was sitting by the window, and squished in the middle seat was a portly man in his seventies. He soon became very interested in my reading the unwieldy pages of The Washington Post on Sunday, which I had bought because, hey, I was in the nation’s capital.

And he started asking me, in an unplaceable foreign accent, about where I lived and who my senators were and so on and so forth, and it soon became apparent that we were not of the same political persuasion and that he was going to vote for someone I was not. Raised eyebrows on both sides, this segued into a conversation about equality – he arguing that someone who worked hard to get an education and look after his family was not equal to someone who never mowed his lawn or picked up his trash, citing as an example his two next-door neighbors. I said they were still equal because we are all equal, and that different backgrounds and baked-in circumstances led to different opportunities and it was not on us to judge. This devolved into whether or not a physician should earn more than a school teacher because they had trained longer, me arguing that money didn’t buy happiness or measure success, that healing people could be its own reward, and he arguing that of course it did, that I was only able to fly on this plane because of money. I suggested that happiness depended not on the money in the bank but the thoughts in our mind, and he at least paused to consider that. But I could tell it was going to be an uphill battle to get him to agree with me on pretty much anything!

In any event, we were getting quite animated, but I confess I was also getting a bit annoyed by his seemingly hardline views and insistence on arguing about every point; and I was also beginning to think that he was way too big for his seat and physically squishing me as well. So I escaped by feigning sleep and then actually falling asleep. This was me:

With self-cherishing we hold our opinions and interests very strongly and are not willing to see a situation from another point of view. As a consequence we easily get angry and wish to harm others verbally or even physically. ~ How to Transform Your Life, page 97

Just before I started ignoring him, though, he looked at me and said, “We are not arguing! No, not at all. We are only debating!” And he had the sweetest look in his big old watery eyes.

When I woke later and took a sideways glance at him, I saw that he had, as a matter of fact, a very kind face. And there was something poignant about him. This idea came to my mind:

Buddha natureWhenever we meet other people, rather than focusing on their delusions we should focus on the gold of their Buddha nature. This will not only enable us to regard them as special and unique, but also help to bring out their good qualities. ~ How to Transform Your Life

A twist in the tale

I decided I didn’t want to spend the rest of our 4-hour journey ignoring him because he had really been enjoying our conversation even if I hadn’t, so I asked him, Which country did you come from originally?

“Syria”, he replied. I got interested and asked him more. It turned out that he came over here in 1970 and then tried to live in Syria again later, but “I was forced to leave permanently a few years ago because I was in danger.”

“Why?”

“My brother was killed.”

Was his brother involved in politics? No, a quiet man, not political, only the wrong sect of Islam. Shot. And he told me that in a country of 21 million people, 1 million people have been killed, 7 million people have been forced to leave as refugees, and the children have not been at school for 7 going on 8 years, an entire generation lost. The country is bitterly divided. Nowhere is safe. He said all this very sadly. He has two elderly sisters still there who are alright only because, like a lot of people, they never dare go outside. He asked me what I thought could be done about Syria. He asked me several impossible questions on this plane journey, genuinely wanting to know what I thought.

It was sobering. I had never felt this close to Syria or its people before, realized in person how they were just like me. I don’t need to mention how much it put other problems into perspective.world peace

I had realized by now that I had (mis)judged him. I had not immediately related to his Buddha nature but to the words coming out of his mouth in our first conversation, even though they were based on just a few of his fleeting thoughts, thoughts I didn’t even remotely know the context for as it turned out, and thoughts that were not him. I could have saved myself all those slightly irked and uncharitable thoughts if I had related instead to his good heart from the get-go.

Then he added that he believed rich people had a duty to look after poor people. And that the only reason he was going to vote in the way he was going to vote is not because he believed in the person or politics at all, in fact he thought they were bad and … (here he twirled his finger around his temple), but because he believed that the only chance for Iran to be stopped from destroying his country was if their money dried up due to sanctions.

I have of course never given that geopolitical perspective a moment’s thought before. It made me wonder what other perspectives I had never bothered to entertain in this almost infinite complex web of causes and conditions that make up our globe, assuming the correctness of my own.

Can these problems ever be solved?

outer space shelleyAll we can each trust when it comes to the immensity of our outer problems, it seems to me, is doing our level best to do the right thing, the ethical thing, the wise thing, the compassionate thing. But how that shows up in practice is probably going to turn out different depending upon our positioning, amongst other things. Whether we live in Syria, or Iran, or America, for example, and whereabouts in those countries we live.

Because, to the deluded mind, our own needs and wishes seem so often contradictory with others’, in an apparently zero sum game, how can we ever hope to solve all outer problems with only outer means? It makes me even more determined to solve all the inner problems of the delusions and hallucinations of inherent existence instead, for only then will the outer problems finally go away.

He also asked me about Buddhism and what we believed in because he didn’t know the first thing about it, though he had heard of meditation being good for relaxation. He said the world was created by a superpower, not a “being”; and we got a bit philosophical there for a while.inner problems outer problems

My new friend’s name is Osama, “as in Osama Bin Laden” he said slightly ruefully. We plan to talk again. He is the sweetest person. And, Dad, if you’re reading this, he reminded me ever so slightly of you.

I will leave you with a final insight brought home by this encounter with Osama, one that Geshe Kelsang has said would lead to world peace if we all adopted it:

It is because they distinguish between delusions and persons that Buddhas are able to see the fault of delusions without ever seeing a single fault in any sentient being. Consequently their love and compassion for sentient beings never diminish. Failing to make this distinction, we, on the other hand, are constantly finding fault with other people but do not recognize the faults of delusions, even those within our own mind.

Over to you. Comments welcome.

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Deep healing

8 mins & a video

An old friend of mine, a naturopath, has had a lot of success in healing people simply by telling them — confidently — to drop down into their hearts and feel they’re experiencing their own pure, peaceful natures, the restorative power of their own deep clear light awareness. He has been healing people like this for years, sometimes from intractable mental and physical problems that other medicines and therapies have not been able to touch.

beautiful heartExtraordinary, really, and it speaks to me of the importance of being direct and confident in our spiritual or meditation practice as well, not beating about the bush but heading straight for the source. So I thought I’d say a few things about that, starting with a little background.

The journey into the heart

We can travel all the way to enlightenment by learning to absorb deeply into our heart chakra, such that we manifest our own clear light mind. In fact, it is the only way to do it. As Buddha Shakyamuni says:

If you realize your own mind you will become a Buddha. You should not seek Buddhahood elsewhere.

As the saying goes, the most important journey we will ever make is the journey into our heart.

It is inspiring to understand that inside us, at all times, is this indestructible potential for lasting happiness, healing, and freedom from all suffering. It is called our Buddha nature. Everyone has it.

There are different ways of talking about this potential – in The New Eight Steps to Happiness, Geshe Kelsang says our compassion is our Buddha nature or Buddha seed because it is our compassion that will grow into enlightenment.

Elsewhere he says that our very subtle mind and body are our Buddha nature because these are the substantial causes of the mind and body of an enlightened being (rather as a rose seed is the substantial cause of a rose bush). In other words, we already have the actual ingredients for enlightenment inside us; nothing needs to be added, we just need to grow it.

Sometimes our Buddha nature refers to the emptiness of our clear light mind, which allows for everything and anything to appear and exist.

Through any of these explanations, we can understand that our mind is not set in concrete, however much it may seem like that some days; but can heal, purify, and transform completely. This means that we ourselves are also not at all fixed, but can and will one day become completely different people.

Whatever has happened up to now, if we go on this spiritual journey our future will be an entirely better story. We will end up completely free and blissful, day and night, life  radiate loveafter life, and able to bring others to the same state.

The goal …

The goal of Buddhist meditation is to use Tantric technology to deliberately manifest our very subtle mind of great bliss and use it to realize its perceived object, the emptiness of all phenomena. This bliss radiates eternally to all living beings as compassion, blessing them with mental peace. It mixes with the true nature of all phenomena, emptiness, like water mixing with water.

So cultivating bliss and emptiness, compassion and wisdom, are the way to go and the way to grow! And we also impute ourselves on this bliss and emptiness with correct imagination, thinking “This is me”, to attain enlightenment as fast as possible, even in this one short life.

Here is an illuminating extract from the teachings by Gen-la Khyenrab at the recent International Kadampa Festival in Portugal:

… is within reach already

Modern Buddhism emphasizes bringing this goal, or result, into the path. In other words, rather than laboriously working our way through all the stages of the path in a dualistic fashion — wherein we are over here all restricted and the realizations are light years away over there all transcendent — we can dip into them every day. Bathe in them, even.

Then we don’t have to wait forever to have them.

Try this for a moment if you like …

Gently close your eyes and imagine you drop from your head into your heart chakra (in the center of your chest cavity). Feel that your cloud-like distractions and worries have dissolved into an empty-like space in your heart, an inner light, like an infinite clear sky — just imagine. Feel your way into that peace, and think “This peace, however slight or relative, is my indestructible Buddha nature, my potential for lasting peace and mental freedom. It is who I really am.” It is also tuned into the enlightenment of all Buddhas. I can trust it. Believe that everything has dissolved away into the emptiness of this mind because nothing is as solid or as concrete as you thought. Bathe in that for a few moments or longer.

(By the way, if you’re not a Buddhist you can still do this — tuning into whatever holy or divine being works for you.)

reflection emptiness 2

So we dive or drop into our hearts and simply imagine, based on whatever understanding we have so far, that we are experiencing that bliss and wisdom right now. This is not make-believe going nowhere – as Gen-la Khyenrab says in that video above, imagination functions. All our thoughts are paths leading somewhere. Everything starts in the imagination. Then we can do all our step-by-step meditations in that context, not in the context of being an ordinary, deluded, inherently miserable person.

For the point is, the limited self we normally see and relate to doesn’t even exist; so there is really not much point in practicing Dharma, or meditation, in the context of that self, while believing in that self and buying into its limitations. It is far more effective and enjoyable to learn to practice in the context of feeling blissful, believing in and buying into the adamantine purity and goodness of our root mind. I mentioned this a bit before in an article where I explained how I like to meditate “backwards”, as it were.  

emptiness reflection 2I don’t think it matters how vague this bliss and emptiness are to begin with, it is still worth getting started. If we don’t take a few moments each day to dive in — to imagine dissolving ourselves and everything else away into this bliss and emptiness — our ordinary appearances and conceptions will for sure overpower us. We will go round continuing to assume that we are ordinary, others are ordinary, this world is ordinary. These ideas are not true, and both they and their objects are false hallucinations projected by the impure minds of self-grasping and ordinary conceptions. But they are so convincing and so deceptive that we can spend years lost in them.

I have met a lot of people who stop practicing meditation because they get immersed in appearances, too closely involved in the external situation as Geshe Kelsang puts it, like a dog with a bone; and in the “real” busyness of ordinary life simply forget to journey within. Only years later, when they come back to a meditation class or retreat, they realize, “I forgot who I really was! I forgot this alternative existed.” I think this scenario is something to watch out for because we are all subject to forgetfulness.

Healing ourselves, healing others

Now that we know that there’s an alternative to samsaric selves, places, and enjoyments, I think we owe it to ourselves not to forget. We can take a little time daily to taste the restorative, healing power of our own peaceful mind, for then we can regularly observe for ourselves that the neurotic or unlovable or unloving version of ourself doesn’t actually exist. So we’ll know for ourselves that we may as well stop right now trying to make that self we normally see happy or to solve its hallucinatory issues because it’s literally a fool’s game.

We can dive into our heart and experience the deeply healing power of truth, versus pandering to the barely existing but psychotropic projections that our ignorant mind takes to be concrete reality. We can let go of the thought and the labels “self”, “mine”, and “other”. “Stop grasping at labels” as Venerable Geshe Kelsang said in his Universal Compassion oral teachings. After all, everything is unfindable upon analysis. Everything is mere name. So why not rename ourselves?

No one is forcing us to keep grasping at a concrete reality that is not there. Believe me, no one needs us to be doing this.

Just as one drowning person cannot save another, however fervently he or she may wish to, so we cannot help others much if we are drowning ourselves. We need to be on at least some dry patch of reality.

I think that most of us could probably do with more confidence and directness in our approach to meditation. Bringing the result into the path is hallmark of our tradition, starting from the outset of our practice. We don’t need to skirt around the bliss and emptiness that is reality; we need to go for it as soon as possible — why not right now? We can trust it, take refuge in it. Then we can sort out our issues within the perspective of infinite space and freedom — and this process becomes so much more enjoyable, not to mention effective!

wings of a birdDharma teachings are not intended to make us all hung up on what is inherently wrong with us – there is nothing inherently nor permanently wrong with us, our problems and delusions are ephemeral clouds in the sky. (Check out these articles for more tips on how to overcome our faults and delusions without buying into them.)

We are not working our way up to blissful non-dualistic wholeness from a distant ordinary place, an OTHER place, a place of inherent lack. We are realizing that this is who we already are from one perspective, and we just need to gain this perspective. This is the quickest path to transformation.

Practicing as if no one is watching

And, by the way, while we’re working on getting enlightened we don’t need to prove anything to ourselves or to anyone else. Thinking that we do is just another elaboration, another ego game. It is another way we distance ourselves from our own wellbeing and reify our painful, limited sense of self by feeling alternately proud and/or bad about it. I personally like to practice as if no one is watching.

The second half of this article is coming soon, including some tips and tricks for getting quickly into our heart. Meanwhile, over to you … was this helpful or not? Anything to add?

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Right here right now

9 mins read

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

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

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

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

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

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

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

Step into reality

d990d2c0-611d-418c-ba71-272ff5968eca

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

And the thing about enlightenment? …

Enlightenment is reality.

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

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

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

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

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

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

welcome to reality

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

Reality cannot be destroyed

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

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

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

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

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

To get a bit philosophical for a moment …

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

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

Here is a cool bit from Essence of Vajrayana:

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

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

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

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

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

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

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

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

One way to get started …

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

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

Not an ordinary life

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

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

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

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

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

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

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

Revelation

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

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

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

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

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

Over to you. Comments welcome.

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Once a Buddha, always a Buddha

4.5 mins read 

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

Carrying on from this last article about Tantra.

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

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

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

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

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

Subtle impermanence and the emptiness of time

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

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

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

samsaric life

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

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

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

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

How long is a dream?

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

Vajrayogini 1

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

Wild, huh?! But true.

How old are you?

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

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

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

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

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

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

Comments very welcome – please scroll below to leave one.

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The Great Escape

4 mins read and a video

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

Thai boys rescue

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

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

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

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

Plus you are still just a boy.

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

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

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

As it says in this article:

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

How could this be?!!

How Buddhist meditation kept the Thai boys calm in the cave

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

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

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

As it says in the same article:

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

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

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

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

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

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

Interesting update:

Thai boy monksThe 11 boys and their coach have been ordained as Buddhist monks for nine days! (The coach for longer, I believe.) Check out this article.

The boys, whose ages range from 11 to 16, will live in a Buddhist temple for nine days, the same length of time they were trapped in Tham Luang Cave in Chiang Rai before they were discovered by a team of divers.

Postscript: The power of prayer

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

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

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

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Get Up to Speed and Out the Door

6.5 mins read

Where on earth is there no suffering?world peace

From just a cursory look at CNN’s daily Five things you need to know to Get Up to Speed and Out the Door, which drops into my inbox each morning: The recent bombings of children in Syria, where “words are no longer sufficient to describe the horror, terror, and suffering.” The leader of the free world calling to congratulate a “dictator on winning a sham election.” The 17-year old who tried to murder his classmates, now numbingly routine. The vigil for those crushed under a Miami bridge. The abysmal life of pigs who are kept in cruel iron cages no bigger than their bodies. And the “good” news that some of the schoolgirls kidnapped by Boko Haram have been released. (However, most have not; and what kind of shape are these girls in now?) And so on. These all help my renunciation and compassion – I like to call it Five things you need to know to Get Up to Speed and Out of Samsara.

Manifest suffering

There are three types of suffering that we want to get rid of by being in refuge, which include all the sufferings endemic to samsara. The first is the suffering of manifest pain. We know this one all too well – it refers to any unpleasant bodily or mental feeling. Toothache, heartache, CNN’s five things, etc. This manifest pain is what we normally think of as suffering — we think suffering refers to when something hurts.

Carrying on from this article.

Manifest suffering is obviously horrible. It is the easiest-to-understand suffering. We don’t need to be taught about the suffering of manifest pain – we’re all well aware of what it is, how much we dislike it, and how we’d like to find refuge from it and help others do the same. We try hard day and night to get rid of our own manifest pain, and many people try hard day and night to help others get rid of theirs.

And it’s not just five things of course – there are countless painful reasons to Get Up to Speed and Out of Samsara. It’s not just me — everyone around me is experiencing some variety of discomfort at any given moment.CNN five things

A random example: As I was walking to my seat just now, on this evening flight to Chicago, I wondered in passing why a woman was hiding behind huge dark glasses.

Turns out she is in the seat in front of me, 25F, and I can hear her talking into her phone before take-off:

“Oh, honey I’m a wreck. I could pass as the twin of the Terminator. I can’t take these glasses off. And, honey, if you could see my arms and legs — I am covered with hives!”

She is doing her best, as many of us are:

“Anyway, I love you. See you soon.”

But whatever improvements we are able to make in our own and others’ lives, that is not the end of the story. There are two other types of suffering in samsara, which underpin and cause this manifest pain; and we need more wisdom to identify these. If we don’t identify changing suffering and pervasive suffering, we cannot bring an end to all suffering. We will have to carry on experiencing both physical and mental pain endlessly, however much and often we try to patch it up.

Changing suffering

The second type of suffering is called “changing suffering”. In the big yellow book called Joyful Path of Good Fortune — which contains all of Buddha’s teachings if you get a chance to read it, sort of like the Buddhist bible — there’s a section on how the three sufferings of samsara pervade our experience, including our worldly pleasures:

For samsaric beings, every experience of happiness or pleasure that arises from samsara’s enjoyments is called changing suffering.

beer drinking

This experience of pleasure is called “changing” suffering (or “suffering of change”) because it’s a kind of changeover or switchover point between manifest pain and more manifest pain. It is those brief feelings of relief.

Now, a few weeks later, I am on the tube from Heathrow to North London, my journey colliding with the morning commute. And the expression on many people’s faces, or rather the studied lack of expression, brings to my mind the word “heaviness”. People seem weighed down. One bloke ten years younger than me I reckon, but with heavy creases in his brow, speaks into his phone, “Hey, mate, just got in, you alright?” A pause, then, louder, “What? he did what? That’s just what I told him not to do! Idiot.” He stared dejectedly at the ground. “Look, mate, let’s meet up in about an hour. I need a pint.”

People’s lives are difficult everywhere. And over the course of a lifetime, many people are struggling to muddle through their lives without things going too badly wrong, catching excitement, release, and pints of beer wherever we can.

Changing suffering is pleasant feelings. It feels like a kind of happiness. Buddha called it changing suffering not because it feels like suffering, but because it is not real happiness, it is just relief. This experience is contaminated by delusions and ignorance, and actually has the nature of suffering. Geshe Kelsang also calls it “artificial happiness”.

We may sense that things are not quite right even when they are going well, but we need to know exactly why this is in order to fix it. And we need not fear that this knowledge will depress us further, for it is this knowledge that in fact will finally set us free.

In Joyful Path it says:

We need to meditate repeatedly on this point because it’s not obvious to us that our worldly pleasures are worldly suffering. We can gain a better understanding by considering the following analogy. If we have a very painful illness and our doctor prescribes painkillers we take these and for a while we stop feeling the pain. At that time we actually experience a feeling that is merely the reduction of pain, but because the strong painful feeling has gone we feel happy and experience pleasure. This pleasant feeling is changing suffering.

Selling ourselves short

I’ll just point out that Buddha is not saying don’t go to the doctor or take painkillers. This is subtle, trying to understand what Buddha is saying here. It’s not that we don’t enjoy or take care of things, but that we understand what’s going on. Then we don’t sell ourselves short.

sell yourself short

Because, extraordinarily enough, every person on that tube goes unfathomably deep. Everyone I saw racing along the pavements in the unusual spring snow-freeze and darting in and out of the crazy London traffic goes unfathomably deep. We are seeing a tiny fraction of who people are — a fleeting appearance, their body of this life, of this day, just a reflection or imputation of thought. Their real body and mind are indestructible and full of the potential for lasting mental freedom and bliss. As it says in The New Heart of Wisdom:

Each and every living being has their own body and mind, which are their subtle body and mind. These are called the “continuously residing body and mind,” and are his or her Buddha nature, the lineage of a future Buddha. Because they have this, when living beings meets Buddhadharma they will all finally attain the state of an enlightened Buddha.

However, at the moment impure appearances seem so real to us that we are perpetually overpowered and sucked into the daily drama of samsara. Most people of course don’t even know what they have inside them, nor the future that could be. We have been through countless lives already without finding this out.

(Not only are we selling ourselves short by not knowing who we really are and of what we are capable, we are also not even enjoying life’s pleasures a fraction as much as we could be. When we know about changing suffering and the dangers of its usual corollary, attachment, we have the impetus to transform these enjoyments into the spiritual path and make super speedy spiritual progress! But this can be the subject of other articles, such as this one.)

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Want to banish stress?

I am on the road again, this time to Glasgow. The tube was delayed into Heathrow by some undisclosed incident on the tracks, and after 10 minutes a young boy started to stress 1whimper, “We’re going to miss our plane!” His patient mother explained several times why they still had plenty of time, and when that didn’t work she told him firmly, “You will have to learn how to cope with stress if you are going to survive life.” And then his dad added, “There is nothing we can do so we just have to accept this; stop worrying.” Advice to live by. Not that their son seemed too convinced at the time.

I have just overheard in this busy terminal, in short order, a man confiding into his phone, “Today has been a disaster so far and I’m on holiday so that makes it even more annoying.” And then a woman into her phone, “Everyone here is having a hard day as far as I can see.”

And it is not just here, of course, that everyone’s having a hard day. Today’s headlines out of Charlottesville, Virginia indicate the vicious and stupid racism that is still alive and well in America, for example. Plus, is anyone else around here wondering whether humankind is about to atomized, with all this adolescent tension between the US and North Korea? A friend said yesterday that we may as well not worry about the chaotic fumbling disaster that is Brexit because at this rate we won’t be around long enough for it to happen.

She kind of had a point. When we remember we will be dying before too long — let alone our countless past and future lives and all the big sufferings we have experienced and yet have to experience in samsara — it interestingly gets all our other problems into perspective. The individual details of samsara don’t have the power to crowd our mind, to overwhelm us, when we are focused on the big picture. We have the space and mental peaceful mind quotecontrol to develop renunciation (the determination to get permanently free) and bodhichitta (the determination to get everyone permanently free) instead.

But first things first. As indicated in this last article on how to overcome anxiety, we could all do with learning to relax as a matter of priority, which we can do using a breathing meditation that gives us the peace of mind to reboot and cope.

It is not selfish to take the time to do this, for how are we going to sort out this world if we cannot sort out ourselves? I thought I’d “guide” a simple but effective meditation here so you have something to do next time you’re trapped on a hot tube with anxious travelers or experiencing heart palpitations from headlines like, “North Korea’s nuclear threat is real and terrifying”.

We will all be Buddhas one day

Breathing meditation is all the rage these days. But have you ever wondered why a simple meditation on our breath has the power to make us feel so much better? After all, we are breathing all the time. I think it proves that our mind is naturally peaceful, and that to access this peaceful mind we simply need to stop churning it up with uncontrolled thoughts (which are like a speedboat churning up the deep water of a still Scottish loch). We don’t need to add peace to our minds, for we already have it going on inside.

IMG_1389.jpg

It is quite profound, really. When we do the following meditation, we get a glimpse of our Buddha nature, our infinite depth – our natural inner peace that is full of the seeds of universal love and compassion, omniscient wisdom, everlasting peace, and the ability to help everyone. It is like an indestructible gold nugget hiding out in the muck of our delusions.

If we want the incredible inspiration required to keep going day after day in our pursuit of freeing the world of suffering, we must always relate to this fundamental purity in both ourselves and others, looking past our delusions to see the future Buddhas within. The alternative is to go around feeling moreorless bad about ourselves and everyone else, too demoralized to do much about all these complications we see everywhere. As Venerable Geshe Kelsang Gyatso says in the free Buddhist e-book How to Transform Your Life:

Unlike the seeds of our delusions, which can be destroyed, this potential is utterly indestructible and is the pure, essential nature of every living being … Recognizing everyone as a future Buddha, out of love and compassion we will naturally help and encourage this potential to ripen.

And we can do this happily and without getting so exhausted. I think we have to clear the muck aside, at least for a moment, by doing some meditation every day, or we will inevitably forget about our own and others’ gold nuggets and simply remain part of the problem/muck. So, here goes.IMG_1391

15-minute peace meditation

First get into a good meditation posture with a straight but relaxed back, level shoulders, and head tilted a little forward. Your mouth and eyes are lightly closed or, if you prefer, your eyes can be slightly open. Take a moment to settle into this posture and forget about everything else.

Feel contented to be here doing this — accessing your potential for limitless peace and the ability to help others in this troubled world — and determined to concentrate as best you can.

Spend a couple of minutes doing some simple breathing meditation, focusing on the sensation of your breath as it enters and leaves through your nostrils. Tune into this, disregarding all static distractions.

As a result of your mind settling a little in this way, feel that you drop from your head into your heart – your spiritual heart or heart chakra right in the center of your chest. Feel already some space opening up, some peace. Feel as though your wave-like problems and distractions have dissolved away into the boundless ocean of clarity at your heart; just imagine.

Now, to become even more absorbed, think that everything outside your body disappears, melts into light in all directions. There is nothing out there to think about.

Now this light gathers into you, leaving behind only empty space, like a mist lifting, until all that remains is your body suspended in empty space.

Also everything up until this moment melts into light and disappears. The past evaporates like last night’s dream, for it is no more substantial than that.

And everything after this moment also melts into light and disappears. There is no future other than our thoughts about it, so let these go.

In this way, you are still and quiet, in your heart, in the present moment. There is only here and now. You are fully present, fully alive.

Now feel all the tension and weight fall away from your body. As it falls away, all your muscles relax and your body melts into light. Your body is hollow and translucent, as if you could pass your hand right through it without resistance. You think, “My body is as light as air, as if I am floating or flying.”

IMG_1368Then, “My body is like a rainbow body and my mind is like clear light.” Just imagine.

Now, still in your heart, imagine any problems you’re having — physical, emotional, mental, political, relationship, money problems etc. — appearing as heavy smoke or clouds. All unpleasant feelings and unhappy thoughts take form.

Think, “These are just thoughts and feelings, nothing more, nothing less. I don’t need to think them. I don’t need to identify with them. I can let them go.”

As you exhale through your nostrils, let them go. They disappear completely, never to arise again. You are breathing away your problems — with every breath your mind becoming purer and calmer. Concentrate on this for a couple of minutes and, if a distraction arises, breathe that out as well.

For the last few out-breaths, breathe out the last of the thick smoke.

Then, as you breathe in, imagine that your breath is in the aspect of blissful light. Ride this light into your heart, where it joins the inner light of your Buddha nature. Feel happier and lighter with every breath. Do this for a few minutes.

Now focus on this peaceful clarity at your heart, like a clear sky, infinitely spacious.

You can think, “This peace, however relative or slight, is the natural peace of my own mind. This peace is always in my mind. It indicates my potential for deep lasting happiness. There is plenty more where it came from. It is my Buddha nature. It is who I really am.” And feel happy about all that.

This peace is also not separate from the peace of enlightenment. Knowing this, you receive blessings

Allow yourself to abide with this peace, to enjoy it, thinking, “This is me. I don’t have a care in the world.”

Then you can think, “How wonderful it would be if everyone felt this peaceful and free, or for that matter completely peaceful and free.” With compassion, you can spend some time getting ready for the day ahead. Who are you going IMG_1392to meet? How do you want to relate to them? I usually request some inner guidance at this point from Buddha in my heart, so I have the opportunities and skill to help people in the best possible way that day. It usually seems to work.

It is now safe to go out 😁

I hope this helps. You can find more advice on breathing meditation in these articles

Did you enjoy this meditation?! How did you get on?

(ps, pictures are of Inchmurrin Island on Loch Lomond, where KMC Glasgow holds regular meditation retreats.)

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