March of the Dakinis

5.5 mins read

Happy Heruka Day!

temple with dakinisI 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 😉

Carrying on from this article.

As Venerable Geshe Kelsang says on page 84 of The Oral Instructions of Mahamudra:

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.

heruka father and mother 1I 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.

beautiful colorado“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.

There is that question in Heruka Tantra:

Who are you and what do you seek?

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 bench and reflectionsamsara 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?!

vajrayogini 3So, 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.

arizona temple
Coming up, September 2019!

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.

Over to you, comments welcome!

Related articles

Wonder Woman 

More on Je Tsongkhapa 

Building temples for world peace 

 

 

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.

Comments very welcome – please scroll below to leave one.

Related articles

Subtle impermanence 

How to be enlightened right now per Tantra

Tantra is not as hard as you may think

Improving the narrative of our lives

 

Finding a quick way to spiritual realizations

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

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

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

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

Increasing the potentials for spiritual realizations

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

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

buddha teaching

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

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

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

The easiest way to develop these potentials

Geshe Kelsang goes on to say:

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

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

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

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

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

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

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

Identifying with these potentials

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

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

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

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

Make the future an enlightened one

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

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

Over to you, comments welcome.

Using Tantra to destroy everyday delusions

7 mins read + a video

The Mirror of DharmaDo you fancy being one of the first people in this world to read The Mirror of Dharma?! It just came out at the weekend, and the epub is here. It gives all manner of magical advice directly from Je Tsongkhapa’s heart. I am really happy about this book 😊

Now carrying on from this conversation about Tantra. And, by the way, this is the 400th article on Kadampa Life …

In The New Guide to Dakini Land, Geshe Kelsang says:

The ordinary deluded pride that I have had until now results only in suffering and continued rebirth in samsara, but divine pride will lead me to liberation and Vajrayogini’s Pure Land. Therefore, I will never give up this pure pride of being Vajrayogini.

We don’t need to use self-deprecating language on ourselves, thinking, “I am trying to be Vajrayogini” — we can just be her! Or “This is too hard” — instead we think “I am already doing it!” Bliss and emptiness are actually not that complicated — it is our delusions and over-conceptualization that are complicated, weighing things down with elaboration.

Who are we anyway?!

As Geshe Kelsang says in The Oral Instructions of the Mahamudra:

Many of Je Tsongkhapa’s disciples and their disciples in turn became enlightened Buddhas in their lifetime by attaining the realization of the union of great bliss and emptiness through practicing the instructions of the Ganden Oral Lineage. However, it is difficult for people to believe that this is true because their minds are obstructed by ordinary appearance.

joyNot surprisingly, due to beginningless familiarity with everything appearing as ordinary and impure, it is a stretch of our imagination at first to conceive of things as extraordinary and pure. But just because we haven’t experienced ourselves or our reality like this before doesn’t mean we cannot do it now. There is always a first time. We have been busy creating our suffering beginningless time; now we can start creating our happiness.

And we need to be convinced that this new experience is just as “real” as what we are currently experiencing.

Our current self is mere name, mere label, imputed by our ordinary imagination or conception on the basis of a hallucinatory meaty body and deluded mind. It cannot be found upon investigation. As Geshe Kelsang says:

What does taking rebirth in samsara mean? It means that in each of our lives due to ignorance we grasp our body and mind as our self, thinking, ‘I’, ‘I’, where there is no I, or self. Through this we experience the sufferings of this life and countless future lives as hallucinations endlessly. ~ The Oral Instructions of the Mahamudra

Think about this … how can we NOT experience suffering if we think we are a meaty body and a deluded mind?! Our self-grasping ignorance has trapped us in the very sources of suffering, so the most we can ever hope for is temporary liberation from particular sufferings – which is never going to be good enough.

Finding the self

Trying to find the self or me I normally perceive is like trying to touch the water of a mirage.

Geshe-la meditating in his roomIf this real me existed, it must be findable in its parts or separate from its parts. We should be able to point to it without pointing at anything that is not it. But luckily we cannot find a me or I if we look for it with analytical wisdom. I am not the body, not the mind, and not the collection of the body and mind — yet take the body and mind away and I disappear. (Thank goodness.)

These four essential points are explained in detail in this recent article. And you might find this video helpful – a hair is not the macrofibrils, microfibrils, or protofibrils, for example, but take any of those parts away and there is no hair. Everything is unfindable.

So there is no self separate from a sense (or thought) of self – self is mere appearance to that sense of self. There is no self, or anything else for that matter, other than its mere name. You will never find your self outside the mind, existing objectively or from its own side, however hard you look. (This probably explains why no one else can see your self! And why they come up with their own crazy versions all the time 😄) All there is is the emptiness of the self appearing as the self due to our mistaken minds.

Do what you like!

blissThing is, if the self doesn’t exist from its own side but depends upon our thoughts, then why can’t we change our self by changing our thoughts? We can! In which case we can impute Me (or identify Me with) the pure body and mind of a Buddha, “I am a Buddha;” and this is just as “real”, or indeed more valid. This is because the body and mind of a Buddha, albeit still projections or appearances of mind like everything else, are non-dual with bliss and emptiness.

Pure mind = pure identity

When talking about making mandala offerings in The Oral Instructions of the Mahamudra, Geshe Kelsang interestingly says:

mandala offering

Offering the mandala is offering a Pure Land generated through the power of correct imagination. There is no difference between offering a Pure Land generated through the power of correct imagination and offering an actual Pure Land – both are mere appearance to the mind. If we have a pure mind both exist, and if we do not have a pure mind neither exists.

I think this explanation of Pure Lands applies to self-generation as well.

Using clear appearance to overcome delusions

From a daily practical point of view, we can rely upon clear appearance to overcome specific delusions.

We impute ourselves as Vajrayogini mainly on the basis of the Truth Body (or Dharmakaya) of bliss and emptiness, ultimate bodhichitta; but many times in and out of meditation I find it immensely helpful to remember the features of Vajrayogini and her mandala as a way to overcome the delusions that come up in everyday life. These features are not other than the bliss and emptiness of the Truth Body, but they teach us what to abandon and what to practice.

For example, if I am suffering from ignorance, aversion, or attachment, remembering my curved knife immediately reminds me to cut these away; or I remember that I am stamping on the symbolic forms of Bhairawa and Kalarati. If I am suffering from spiritual inertia, I remember that I’m looking up to space, demonstrating my attainment of blissful Dakini Land. We need the joy of unconditional love to help others, and our body blazes with joy like the fire at the end of the aeon. If we are identifying ourself with Heruka, there are even more features to choose from – such as his nine moods. You can read all about the features and their meaning in The New Guide to Dakini Land and Essence of Vajrayana.

shower thoughtsWe can use pure appearances/perceptions both in and out of meditation to overcome the appearances/perceptions of imperfection and ordinariness of ourselves and others. This is a lot of fun, to be honest, and gives us so much power, confidence, and energy to help others as well.

This is because what we end up doing every day depends on who we think we are.

Dream of the Dharmakaya

These features are mere appearance not other than emptiness – they are bliss and emptiness appearing. Therefore, they are not fixed — but the mandala is the rainbow-like manifestation of the omniscient wisdom of Heruka and Vajrayogini, created and blessed by enlightened beings. Geshe Kelsang once called it the “dream of the Dharmakaya”.

The mandala and Deities are inspirational and powerful because they are the embodiment of every stage of the path and every quality of enlightenment. Just remembering them automatically purifies and empowers our mind. I think of it as like all the Sutra and Tantra realizations appearing in technicolor. Vajrayogini in phenomena source

Like every pure AND impure appearance — everything that exists in fact — Vajrayogini and her Pure Land are empty and dream-like; but it would be hard to come up with a better dream. We now have a dynamic, transcendental, pure, and blissful paradigm for relating to ourselves, our world, our enjoyments, our activities, and other people.

Over to you for comments. And Highest Yoga Tantra empowerments and commentary are coming up again soon, this Summer in England – perhaps I’ll see you there.

Further reading

Feel free to change your mind

Bringing the result of our spiritual practice into the present path

Bliss and emptiness

 

Enlightenment might be closer than you think

A guest article by a modern Buddhist and full-time worker who aspires to become an actual Mahasiddha soon.

Je Tsongkhapa
The great Tibetan Buddhist Master, Je Tsongkhapa

Realized teachers of Je Tsongkhapa’s tradition have taught that it is possible to attain full enlightenment in a few short years. In the 16th century, Khedrub Sangye Yeshe explained that thousands of Je Tsongkhapa’s disciples accomplished this. How many practitioners must have done the same since then?!

An even more important question to ask, I think, is whether we believe that modern disciples of Je Tsongkhapa’s tradition have done the same? Is it possible that any of our teachers and Sangha friends have these realizations? If the answer to these questions is not a resounding ‘yes’, then we may have to consider this further. In my mind, there are two clear reasons why yes is the only answer to these.

It is likely that your Sangha have reached their full potential

Pure mind, pure worldFirst, ordinary minds can only perceive ordinary appearances. This means that as our mind draws closer to purity, the purity of those around us will appear more clearly to our mind.

For example, when we become a Bodhisattva who can meditate with our very subtle mind, our teacher will still be able to guide us further on the path. At this point, will we have any doubt that they have followed this inner path to its completion? Since this will soon be the case for us, wouldn’t it be helpful if we adopted this recognition now?

Second, modern Kadampa practitioners can’t talk publicly about their completion stage experience. This is not because they don’t have deep experience, but rather so that they can remain a humble example of a practitioner whom others can emulate. What did the thousands of disciples of Je Tsongkhapa do after they attained enlightenment? They remained as humble practitioners and teachers to help others follow the same inner path to freedom and happiness.

The quickest meditation for reaching our full potential
Ghantapa
“We should meditate single-pointedly on the indestructible drop that always abides at our heart. Those who are familiar with this meditation will definitely develop exalted wisdom.” ~ Ghantapa, the Mahasiddha who attained enlightenment using the same practices taught in the book Modern Buddhism

Now we agree that our Sangha may have attained enlightenment (or be well on their way), we need to understand how they did it. Modern Tantric master Geshe Kelsang explains the blessed meditation below as one of the quickest paths to enlightenment.

Although these practices are publicly available, to engage in them we require a Highest Yoga Tantra empowerment. We also need a foundation in Sutra and preliminary practices as explained in Modern Buddhism, Part 1.

This is the actual meditation as explained in Modern Buddhism, Part 2:

First we find the object of this meditation, that is, the clear perception of our indestructible wind and mind, by contemplating as follows:

Inside my indestructible drop is the union of my indestructible wind and mind in the aspect of a tiny nada, which symbolizes Heruka’s mind of clear light. It is reddish-white in color and radiates five-colored rays of light. My indestructible drop, located inside my central channel at my heart, is like a cave, and the union of my indestructible wind and mind is like someone living inside this cave.

Meditation tip: stop relying on your ordinary self
Completion stage Heruka
Two-armed Heruka

The self we normally see and relate to simply cannot do this meditation — it is too subtle, rich, blissful, etc. for our ordinary self to orchestrate. (Plus that self doesn’t even exist!) That’s one reason why generating ourself as our personal Deity is a preliminary for this meditation.

We never rely upon our ordinary self to internally guide these meditations, but instead upon our completely pure self as the Guru Deity and our connection to blessings. Relying in this way is a lot more important, I think, than focusing on meditation technique.

To receive blessings and make smooth progress, we feel that the nada (or HUM if you are following The Oral Instructions of Mahamudra) is our own teacher inseparable from Heruka. That is why another essential preliminary for this practice is dissolving our teacher into our heart. It allows us to connect with his or her experience of these meditations, which he or she has already completed.

Here we are recognizing that the HUM or the nada is our teacher’s clear light mind, which is the synthesis of all Buddhas’ clear light minds. It is the clear light mind of all of our Sangha friends who are Heroes and Heroines. The purified blissful true nature of all things is appearing inside the drop at our heart. Nothing other than this bliss and emptiness appears to our mind, and we hold this awareness with deep faith and concentration.

The union of appearance and emptiness in completion stage

Our practice of completion stage is based on the foundation of our practice of generation stage. In the generation stage meditations, Geshe Kelsang often emphasizes the union of appearance and emptiness. We don’t leave behind this experience, but instead can learn to integrate it into our practice of completion stage. This is a perfect way to stop the grasping and pushing in our mind.

Meditation tip: stop grasping by recalling emptiness

To stop grasping at our subtle body (the central channel, indestructible drop, and indestructible wind), we can recall how its true nature is emptiness. One skillful way of doing this is applying the same lines of reasoning that Geshe Kelsang provides for the emptiness meditation on our gross body to our subtle body.

The channels, winds, and drops of our body exist but are all unfindable upon investigation. They have no true existence, and if we search for the subtle body or any of its parts with wisdom, their true nature, emptiness, will appear to our mind.

Meditation tip: stop pushing by recalling mere appearance
knowledge letter hum
The letter HUM

Pushing in our practice of completion stage is something that Geshe Kelsang cautions against in many of his books. I find that one skillful way to stop pushing is by recalling the words from the Yoga of Buddha Heruka sadhana:

My subtle mistaken appearance of all phenomena, including the channels, winds and drops of my body, is purified.

This means that our central channel, drop, and nada are just a mere appearance not other than emptiness.

Inside this space of emptiness, we recognize these objects are the mere appearance of the Guru Deity’s subtle body and a blissful imputation of our pure mind. With this recognition, everything will be a blissful appearance, and there will be no basis for pushing in our mind. Instead we can simply allow our mind and winds to absorb into this blissful, empty appearance at our heart.

This is so easy, even I could do it

oral Instructions of mahamudra

If you made it this far into the article, I will let you in on a little secret buried in Part 4 of The Oral Instructions of Mahamudra. In here, Geshe Kelsang says that once we are able to reach the second mental abiding on this meditation, our winds will enter into the central channel. This is incredible, seeing as the second mental abiding only requires five minutes of single-pointed focus!

If we do this meditation repeatedly, when we attain the second mental abiding our inner winds will enter into our central channel. ~ page 126

Once we develop this blissful experience, we can continue to meditate with it and it will not be hard to reach the fourth mental abiding. At this point, not only will our winds enter, but they will also abide and dissolve within the central channel. As a result, we will be able to manifest our very subtle mind, attain tranquil abiding, and use that incredibly blissful concentration to remove the two obstructions from our mind.

What are we waiting for?! Let’s go do this meditation and keep doing it until we unlock the full potential of our mind and liberate all living beings …

Over to you: Comments and questions for the guest author are most welcome.

Who wants an existential wake-up call?!

8 min read 

past-life-signsLast night I dreamt that my spiritual teacher showed me all my lifetimes so far. These were not at all vivid, but I got a sense of the non-stop and varied installments in this interminable story of my samsara; and this was powerful. I cannot get it out of my mind – and nor do I want to.

It made me realize that if I don’t get my spiritual act together in this short life I am set to experience infinitely more chapters in this cycle of existence. Why am I at all interested, still, in buying into all these dramas, especially now that I have tasted the alternative of wisdom?

Then I woke to a foster kitten jumping onto my bed, and the recognition that this purring creature now kneading me with his paws was in yet another installment of his own beginningless story as well. This time, a cat book, filled with cat chapters. And right now our story is overlapping for a few paragraphs, but we will soon be moving on. Forced to move on. And I felt very sad for him because he has no way of understanding what all this means or what is in store for him, much less any way of escaping. And his confusion and suffering have already been going on for far too long.

Loved and lost

And then I thought of some of the humans I have loved and lost in this life alone, and realized that our endless stories had also intersected for just a few pages. At the time, it seemed that those relationships were deeply significant, and maybe in some ways they were. But they were never permanent – just a few shared paragraphs in the never-ending tomes of samsara.

Talk about getting things into perspective …! I am sorry to sound existentially terrifying, but a more realistic perspective brings us some measure of peace, and this has.

23622102_10155844260527442_2370081359763870875_nNo difference between those loved & lost humans and this kitten, really – at least, the only difference being a very small matter of time. As the equanimity meditation shows, I have been as close to this kitten in the past as I ever was to them. And it is this kitten, not them, who is currently appearing directly to my senses in this latest story line, and who is the one I can show love to directly.

Fleeting narratives

So each lifetime is like a new book, and within each book, whether short or long, are the transient chapters of that life. Within the chapters are paragraphs, including sentences and words. These make up the narrative of our lives, and the narrative we have largely been telling ourselves all these eons. For there is nothing behind these tales, or even these characters, when we look. Everything is mere name.

The common denominator holding this narrative together life after life is grasping at ME. Even though that me is changing all the time, even day by day, we believe it it real, that it is there, not just a projection of our thoughts. And then our self-cherishing, attachment, aversion, and other delusions emanate from that grasping in life after life, like a spider weaving her web. As Geshe Kelsang says in How to Transform Your Life:

 We need to understand that the inherently existent I that we grasp at so firmly and continuously does not exist at all. It never has existed and never will. It is merely the fabrication of our self-grasping ignorance. ~ page 51.

Moreover, our stories with each other may have interwoven in extraordinary or mundane ways, but they have all been, thus far, entirely ephemeral. And pretty much entirely out of our control.

We don’t own others. We cannot begin to own them. We don’t even own ourselves.

Swept along

201306-orig-past-life-949x534Most of the time – maybe the whole of beginningless time — we have been swept along by each unfolding drama and its bardo interludes, believing in it as if was the be-all and end-all, as if there was something solid behind those mental projections. We have clung on for dear life to every appearance – trying to solve our problems and get happy through the use of ignorance, attachment, and aversion all trying to manipulate the objects outside our mind. We have not yet realized that all subject minds and object things co-arise and subside simultaneously, like waves from an infinitely deeper source, the ocean of our own root mind that goes from life to life.

You may have noticed — we cannot solve an attachment problem with the attachment that is in fact creating the problem in the first place. Same for aversion. We can’t force the objects of our attachment or aversion to behave better while at the same time allowing our attachment and aversion to stay put. We can’t solve any actual problems or unpleasant feelings outside of changing our thoughts. But we sure do try.

If we cannot gain control over our mind through wisdom, we will have no choice but to believe in and be carried along by its projections or mistaken appearances. As Je Tsongkhapa says, in a graphic depiction of our real predicament:

Swept along by the currents of the four powerful rivers,
Tightly bound by the chains of karma, so hard to release,
Ensnared within the iron net of self-grasping,
Completely enveloped by the pitch-black darkness of ignorance,

Taking rebirth after rebirth in boundless samsara,
And unceasingly tormented by the three sufferings —
Through contemplating the state of your mothers in conditions such as these,
Generate a supreme mind of bodhichitta. ~ The Three Principal Aspects of the Path  

The imperative to get enlightened

beyond-1157000_960_720How can we help others, really help them, if we are as helplessly carried along as they are, and incapable of staying with any of them for very long, much less forever? Even the people we love the dearest in this life, who have always been there for us, such as our parents – we cannot even hold onto them. My mom turns 80 in two short days, on December 24th. I have known her for over half a century, I think about her every single day, I feel like I have never not known her, but …

This all adds up to … we have to become enlightened. We need to be the clear light of omniscience itself, the wisdom of bliss and emptiness, and to allow all new books, chapters, paragraphs, and even commas to appear within that completely purified, transformed, and blissful mind.

Otherwise everything that appears to us (other than to our very subtle mind) is going to remain as the mistaken and often painful projection of self-grasping. We will keep trying to believe in it as the truth, but like any hallucination or mirage it will thus forever and always keep letting us down.

Buddha_sunBuddha is the “supreme unchanging friend”. Enlightened beings are brighter than the sun, constantly shining in our lives, in all our lives. They are more stable than the great earth. They are omniscient wisdom mixed with universal compassion that pervades all beings. They have pulled this off as they have directly realized the non-duality of subject and object. We are mere aspects of their completely purified mind already, even if we don’t realize it.

Through following Buddha’s teachings, eventually we too will attain the non-conceptual mind of great bliss. With this we have direct experience that there is only one truth – ultimate truth emptiness – and that all conventional truths, ie, all story lines without exception, are mere appearances not other than ultimate truth.

Start here

If we want to help other people a lot, we can’t keep losing them. We can’t settle with just throwing them temporary lifelines as they drift in and out of our range. And how can any lifeline be enough if we are floundering in the waves ourselves?

We need to have everyone in our story all the time — not outside our mind, nor we outside theirs — sharing our mandala now and for always.

Leonard CohenI know that this may sound a very long way off, but we can start straightaway. There is nothing to lose, and every step we take will make our existential situation better.

What is the first step? Trusting in our own inner peace. We can start with just one simple breath carrying us into our heart.

What’s step two? High-quality encounters day by day. Learning to love people unconditionally in the moment. If we hold and remember people with love, they will not feel wrenched from our mind even when appearances change. We need not feel separate from them. We are always losing people through attachment, let alone aversion, so we must learn to dissolve these deluded conceptual thoughts and their objects away. As William Blake said along these lines:

He who binds to himself a joy
Does the winged life destroy;
But he who kisses the joy as it flies
Lives in eternity’s sun rise.

We can practice day by day to increase our love and compassion within the understanding of impermanence and space-like emptiness, until, as a Buddha, we can hold everyone all the time.

This way we will become supreme unchanging friends for the people we already adore, and for everyone else we have forgotten we adored in the past.

This may not be the Christmassy article you were hoping for, sorry; but it’s what I’ve been thinking about since I woke up 😁 Blame my mother — I wouldn’t be typing this fast if she hadn’t forced me to do a typing course back in the day. Or if she hadn’t given me my fingers.

That said, please join me in wishing her the most pure and peaceful of birthdays and years ahead!

Related articles
  1. Articles on past and future lives 
  2. Everything is appearance of mind 
  3. Are we hallucinating all this? 
  4. We cannot find anything behind appearances 
  5. Everything we need is inside us 

 

 

Don’t quit your day job (to practice dharma)

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

kamparipa
“Transform your daily task into an internal meditation … the result is the immaculate dharmakaya.” ~Kamparipa, the Mahasiddha who attained enlightenment in his daily life as a blacksmith

What do a Weaver, Musician, Cobbler, Blacksmith, Merchant and Potter all have in common? They are a few of the professions of ancient practitioners who attained full enlightenment through their day jobs. How did they do this? The common theme in the stories of these great yogis is that they used their daily appearances as fuel for their practice of meditation.

These ancient Mahasiddhas knew that everything is a mere appearance to the mind. By changing our mind and learning to see the appearances of our day job as a Dharma teaching, there is no need to change external appearances. Rather than our job being an obstacle to realizing Buddha’s teachings, it becomes our path of meditation. Then the focus of our job is not on escaping it so that we can really practice Dharma. Rather, the focus will be on transforming it in the most profound and meaningful way possible.

Our day job is not an obstacle to our practice
Manibhadra
“When I realized my mind is the nature of emptiness, all phenomena that appeared to my mind became emptiness itself.” ~Manibhadra, the female Mahasiddha who attained enlightenment in her daily life raising her family

Thinking that we need to quit our job to practice Dharma puts the results of our practice into the distant (and often unlikely) future. Often the wish to leave our job to practice Dharma is an aspect of aversion. We believe that if we only could have the space and time to actually focus on our practice, then we could make a dent in our delusions. This way of thinking obstructs us from living in the moment. It also disengages us from transforming every experience into one that destroys our delusions.

The most common objection to this is that we need to do solitary retreat for years to make progress. Geshe Kelsang has explained that with consistent practice we can attain the fourth stage of tranquil abiding in our daily life. In Oral Instructions of Mahamudra, Geshe Kelsang explains how to attain actual tranquil abiding and superior seeing using this level of concentration. This teaching unlocks the complete path to enlightenment without the need to quit our day job.

The complete path to enlightenment is available in daily life
Tantipa
“I weave the strands of my experience … and the finished fabric is the dharmakaya.” ~Tantipa, the Mahasiddha who met his teacher at the age of 89 and attained enlightenment in his daily life as a weaver

Geshe-la has explained again and again that we can easily attain the same results as the ancient practitioners of the past. He said that their stories are our proof that these practices work. We have access to the same techniques, presented in a modern context that are clear and easily understood. Due to many special qualities of Je Tsongkhapa’s teachings, attaining the results of these practices is even easier now than it ever has been before!

So what other excuses do we have that stop us from fully embracing every appearance in our life as our spiritual path? What is stopping an Art Manager, Graphic Designer, Performer, Event Coordinator, or Software Engineer from becoming a modern-day Mahasiddha?

We need to fully believe that we can attain enlightenment in our day job and encourage ourself again and again until this becomes our reality.