Aligning with reality

8.5 mins read

impossible jigsaw puzzleDo you ever find yourself attempting to fit all the jigsaw pieces of life together to make a perfect picture, the one they promised on the box, only to discover (yet again) that life is not remotely neat or tidy, much less perfect? Moreover, our outwardly-oriented desires are constantly bringing us into conflict with others, who have different ideas of which pieces should be placed first or go where, or — more often than not — have a different picture on the box!

On the other hand, when we drop from our head into our heart and experience some depth and peace, we can feel our inner energy winds starting to draw inwards, toward our heart, instead of flowing outwards. If we pay attention, we can actually feel some absorption or gathering of winds taking place (a bit like water absorbing into a sponge, or waves gathering or sucking back into the ocean).

Carrying on from the themes of these two articles, Deep healing and The most important journey of our life.

Why do we need to know this? Because, bottom line, we could all do with more inner peace.

Check this out for a moment: Where do you feel peaceful? Is it in your head? Where do you feel things most deeply? Is that in your head?

No, it all happens in our heart. Everyone knows this really (even those who insist the mind is the brain); which is why ❤️ is the universally understood symbol for love.

love uWe drop into our heart by simply believing we are now centered there, not in our head. Just close your eyes for a moment and imagine you are there, starting to feel that extra bit of space and peace.

We immediately start to feel less of a gap between “in here and out there” – and more peaceful. There is less of a pull toward sorting out everything and everyone “outside” and a deepening feeling of being sorted out already inside.

How do I do this???

The question on your lips now may be, “Okaaay, I sort of get it, but I am so used to being in my head! Do you have any useful tips for dropping into my heart?!”

Yes, I do, actually. One is feeling that our awareness at our head is like a dense drop of water that falls into a clear ocean-like awareness at our heart. Another is to imagine descending in an elevator.

Even a simple breathing meditation, such as this one, can help us drop into our hearts. As can the clarity of mind meditation.

Spending a few minutes turning the mind to wood, as described in this recent article, is another really good way to be heart-centered.

Mantra recitation and/or focusing on a seed letter at our heart is always very helpful.

Spiritual Guide at heart

And what I probably find most effective is to start all my meditations by dissolving a trusted holy being into my heart. He or she comes to our crown, facing the way we face; and then his body of wisdom light diminishes to the size of a thumb and he enters our crown, gradually sliding down to our heart. (If we want more detail on that, we can imagine that he descends through our central channel — like a drop of dew rolling down a blade of grass). We go with him, feeling this powerful holy being at our heart, and even feeling our mind mixing with his mind like water mixing with water.

Aligning with reality

Abiding in our heart, we come to rely less on the push and the pull of aversion and attachment, resting beyond the fray in the space of our own peaceful mind.

Gradually we come to understand that there is in fact no “out there” or, for that matter, “in here”. Our dualistic appearances subside and we come to experience how everything is the same nature as our mind. There is no gap between subject mind and object things, like a reflection held in a lake is inseparable from it, unextractable. Where the reflecting lake goes, the reflection goes, and vice versa.

Moreover, we can also come to observe and realize that everything is the same nature as not just an ordinary mind but as the bliss and emptiness of enlightened mind. Enlightenment is, after all, reality. Reality is enlightenment.

lotus from mud

In Tantra we can learn not only to recognize and experience the infinite bliss and emptiness of enlightenment, but to identify ourselves with it, thinking “This is me”, Buddha Heruka. Even more profoundly, we can learn to impute or label ourselves on the infinite bliss and emptiness of our Spiritual Guide’s enlightenment, Guru Heruka, mixing our mind with his.

The self or ego that we normally perceive, on the other hand, is conflated with a contaminated or inherently existent body and mind, aka a sore meaty body and a deluded mind. For example, when our body is sick, we think “I am sick!” And when our thoughts are irritated, we think “I am irritated!” No wonder we feel bad a lot, but it is pointless because, in fact, we are neither our body nor our mind.

Here is a brilliant quote from Kadam Morten Clausen, when he led a six-week retreat early this year at the new Arizona International Kadampa Retreat Center near the Grand Canyon:

Abiding in correct self-identification in alignment with reality is an essential part of our practice. We need to get to the point where we WANT TO BE Buddha Heruka—shining, instead of hiding and hoping no one notices how much pain we’re in.

Fall Festival

Where is my real, limited, painful self?

This self that we normally perceive — that concrete, limited, often painful self — is just the object of an idea, a really stupid idea at that, made up by our self-grasping ignorance. However, relating to it as if it actually exists makes us want stuff for it all the time and to constantly try to push its problems away with aversion.

mirage

Our Me or I cannot be found anywhere in the body or the mind – when we go looking for it, it disappears like a mirage, as explained in detail here.

So although we normally perceive it, upon analysis we can never find a self that exists from its own side, concretely, in and of itself.

To give you a bit more sense of what I’m talking about, here’s an example. I was looking at Denver recently from a great distance, being as I was up a big mountain. Someone standing a few feet away from me pointed for their friend, “There’s the city.”

But where exactly? I could see even with my eye awareness that none of the buildings in the distance was a city – each one was not a city, was not Denver, whatever we imagine Denver to be. We cannot find an actual Denver in any one of those buildings; it could never fit.

If we have a clear idea of what we think Denver is, we should then spend some time letting it sink in how each building is NOT Denver, because Denver for a start couldn’t fit in each building and there is far more to Denver than one building.

If we do take the time to let this sink in, then when we look at the collection of buildings we can see clearly that it is just a bunch of things that are not Denver — non-Denvers.

Yet, take those non-Denvers away, and Denver is not there either.Denver graffitti

So what is Denver? Just a name or label that we are smearing over those buildings, like mayonnaise or something. Denver is mere name, mere label, mere appearance, as explained more in this forest example. If we try to find something behind that label, we can’t. Denver disappears upon analysis, which means that it’s not really there, which means that it exists entirely in dependence upon thought/conceptual imputation/projection.

And since our thoughts are free and we are able to choose how we impute or think, we are free to impute or think something new and different, such as Heruka’s blissful mandala, and that will function for us. This is called correct imagination.

This is true of EVERYTHING. Nothing exists concretely, findable, from its own side. Everything depends on mere name. Including me. Including you.

Look, even this kitten has figured out that everything is mere name and so there’s no real problem …

Living from our heart

Some of you know all this, so for you (and me) all I’m doing here is encouraging us to be a bit more direct and to go for it. We can stop approaching Dharma from a timid place. We don’t need to keep being intimidated by our ordinary suffering deluded self – instead, whenever it appears to us, it can simply be a reminder that it doesn’t exist!

We can be very happy in the fact that our ordinary suffering limited self doesn’t exist, so nor do any of its neuroses or issues — which is by far and away the best thing about them. This leaves us free to relate to ourselves as a being with boundless potential instead. And I mean from the get-go.

After all, the inherently existent self doesn’t exist so it has no hope of changing or attaining enlightenment, so what is the point of even attempting to meditate from its perspective?

Therefore, before we do anything else by way of meditation practice, we can take a few minutes to dissolve this self away by realizing it cannot be found anywhere. Then we can start by already being who we want to be and who we need to be for our own and others’ sake, Denvermeditating from that perspective, bringing that result into the path. And we need to do it today, before ordinary appearances and conceptions close back in again, and because there is (literally) no time like the present.

For those of you who are newer to meditation and Buddhism, I’d just like to encourage you to get into good habits from the start – in particular, before you do anything else, by dropping into your heart to sense some depth and peace, and letting this remind you that you’re actually a being of boundless potential. Be confident in these methods you’re learning because they are not incremental but revolutionary, and can work very fast if you go about them the right way.

Over to you. Feedback and questions welcome.

Related articles

Unleashing our potential

Moving from the head to the heart

Relaxing in your heart  

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.

If you have time, check Part Two and Part Three of this article, including some tips and tricks for getting quickly into our heart. Meanwhile, over to you … was this helpful or not? Anything to add?

Related articles

Enlightenment is reality 

Meditating “backwards”

Bringing the result into the path 

Start where you are 

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

 

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.

Becoming Wonder Woman

Wonder Woman’s goal is to “restore peace to the world”. Not sure that this world was ever that peaceful, but you get the point – we need world peace.

I got a lot out of the movie. It reinforced my understanding that this is not a good moment to be sitting around feeling hopeless and discouraged. There Wonder Woman-1isn’t time; too many people need help. So Wonder Woman, just out on DVD, is timely because, if we are paying attention, it can remind us of a more hopeful way of looking at the world and at ourselves. If you bear with me, I am now going to attempt a Buddhist take on Wonder Woman’s life and works… And I am more than happy for you to chip in with comments.

Buddha nature

Antiope, her aunt, the strongest Amazon warrior, said to Diana:

You keep doubting yourself, Diana. But you are stronger than you believe. You have greater power than you know.

It is the same for you reading this. This is not some corny throw-away movie line – we all have greater power inside us than we know. We all have a divine spark, akaBuddha nature. Each and every living being has both heroism and delusions within them – we are capable of becoming Wonder Woman/Wonder Man, or we can stay ordinary and weak, depending Wonder Woman don't go underon what we choose to focus upon.

It’s worth reminding ourselves too that this Buddha nature is indestructible, but our delusions are totally destructible. We will all attain enlightenment one day, so we may as well do it now and cut out all the mooching around in the middle. We have already been in samsara for way way way too long.

Who will I be if I stay?

Diana Prince left her childhood paradise on a beaten up boat without a backward glance: “I can not stand by while innocent lives are lost!” she said to her mother. This is similar to Prince Siddhartha, Atisha, and many other great luminaries of the past, who left their exquisite comfortable surroundings out of renunciation for their meaningless lives of luxury and the burning compassion to help others.

Queen Hippolyta: You know that if you choose to leave, you may never return.
Diana: Who will I be if I stay?

Later when Steve Trevor said, “I will save the day but you will save the world,” she had to let him go, she had to accept the sacrifice of his loss. We don’t have much option to hide in a domestic bubble when the world is burning and we are drawn to service. It reminds me that I cannot put my own comfort above that of countless living beings, for then “Who will I be?”

The power of love

Wonder Woman’s strength is her love and compassion. Against this, Ares, the god of war, the world leader, had no chance – even though he was far bigger and seemingly more powerful than her, she was able to glance his lightning back at him. Love is stronger than hate because it is a response to reality whereas hate arises from misconception and distortion.

loveThis is good to know at a time (2017-2018) when reason seems to be falling on granite, when regular people are up against a leviathan of self-interest and self-absorption in our world leaders. If we rely upon love and creativity, and above all don’t succumb to hopelessness, we will triumph.

It is love and compassion that ignited Diana’s super powers – she could have smitten Dr. Poison as she cowered beneath her, but instead she saw that Dr. Poison was not her delusions, and she let her go. It is love and compassion that will activate our Buddha nature too, our boundless potential for enlightenment.

By the way, Patty Jenkins directed this movie. Bring on more female directors, is what I say. Talking of why Diana Prince first becomes Wonder Woman, Patty Jenkins says:

I say no to what you are all doing, how you are all living your life. I still love you. I’m still engaged with you. I still understand it’s complicated. But I say not to this. To shooting people from afar who you cannot see, I say no.

Emanations

Wonder Woman emanates as an ordinary woman in Paris, which is where we see her in the opening scenes. Wonder Woman walked amongst the land of crusty men (including British politicians), and — muttering away — they had no clue who she was. Emanations of holy beings are everywhere, usually disguised in ordinary forms. As it says in The New Guide to Dakini Land:

As ordinary beings with ordinary appearance we cannot experience anything as totally pure and perfect. Even an emanation of Buddha appears to us to have faults. It is because we have ordinary appearance that we view ourselves and others as imperfect – subject to faults such as sickness or ageing. ~ page 23

We have to do something

Wonder Woman sees a suffering woman in the WW1 trenches, and decides to cross the battlefield to save her village.

Steve: This is no man’s land, Diana! It means no man can cross it, alright? This battalion has been here for nearly a year and they’ve barely gained an inch. All right? Because on the other side there are a bunch of Germans pointing machine guns at every square inch of this place. This is not something you can cross. It’s not possible.
Diana: So… what? So we do nothing?
Steve: No, we are doing something! We are! We just… we can’t save everyone in this war. This is not what we came here to do.
Diana: No. But it’s what I’m going to do.

wonder woman patience

Then she runs onto the battlefield that no one has crossed. The German soldiers start to fire on her, but she deflects their bullets with her gauntlets, and uses her weapons and powers to free the town from suffering. And this encourages the rest of the group to risk their own lives to follow her.

It is a great example of compassion in action. Out of the intense wish to free living beings, Diana then engages in practical actions to fulfill this wish.

Diana: I will fight for those who cannot fight for themselves.

We need the armor of patient acceptance that can handle the guns of ageing, sickness, death, and all the other daily stuff that comes up to frustrate us even when we are trying so hard to help others. Otherwise, the smallest bullet of suffering will knock us out. We need the sword of wisdom to cut down the delusions.

Our daily life is all about growing our super hero skills of the six perfections so that we can be of most benefit to others. And (see more below) we can grow all these a great deal faster through the practice of Buddhist Tantra, the quick path to enlightenment:

Vajrayogini’s body is in nature the perfection of wisdom of all the Buddhas. Her five mudra-ornaments of bone are the other five perfections of all the Buddhas. ~ The New Guide to Dakini Land, page 127

motley crewWonder Woman’s motley crew are inspired by her example to live out their innate heroism too. As Steve Trevor put it:

My father told me once, he said, “If you see something wrong happening in the world, you can either do nothing, or you can do something”. And I already tried nothing.

Living beings do deserve us

Ares told her: “They don’t deserve your protection!”

But in fact mankind does deserve her. All living beings deserve to be loved and helped by us. In the mind-training teachings of Buddhism we learn to see the kindness of all living beings as the very infrastructure of our life. They are also treasure chests of love, compassion, and all the other necessary qualities that we can only develop in dependence upon them:

Once we learn to value the inner wealth of patience, giving, love, and compassion above external conditions, we will come to regard each and every sentient being as supremely precious, no matter how they treat us. ~ The New Eight Steps to Happiness, page 77

Also, as Diana replies:

It’s not about deserve, it’s about what you believe. And I believe in love.

This is also true. It is up to us to choose love over judgment and more delusion. We can choose to focus on others’ faults or others’ good qualities – depending on whether we want to believe in delusions or in love. And although it is true that we are all mixed bags, it is also true that living beings are not their delusions but the victims of their delusions, so it makes more sense to put our faith in their actual pure nature.

War and anger

world peace

I write this as Members of the International Campaign to Abolish Nuclear Weapons (ICAN), while accepting this year’s Nobel Peace Prize during a ceremony in Oslo, said the planet’s destruction is “only one impulsive tantrum away.” And some military analysts are also predicting that we have a 50/50 chance of nuclear war with North Korea sometime in the next 3 months …

What the heck?!?! Wonder Woman is set in World War 1, the war that was supposedly “The War to End All Wars” but of course was not. This is because war is caused by anger and hatred, and these are still alive and well in the minds of living beings. Fear and anger and threatening Tweets lead to more of the same, until it spills out of control – we’ve all seen bar fights.

Steve: You don’t think I wish I could tell you that it was one bad guy to blame? It’s not! We’re all to blame!

That is why we need the heroism of compassion and wisdom. We need both to rely upon and become actual heroes and heroines, who take the fight where it really belongs, to the delusions. In the battle of good versus evil, it is not living being versus living being; it is all of us against the monsters in all our minds. We need to purify our minds.

futility of war anger

It is generally accepted in both Sutra and Tantra that the world appears to our mind as faulty, imperfect and unsatisfactory because our mind is impure – polluted by the delusions and their imprints. In Ornament for Clear Realization, Buddha Maitreya says that when the minds of sentient beings become completely pure, their environment becomes a Buddha’s Pure Land. ~ Guide to Dakini Land, page 23

Wonder Women in Buddhism

Buddha Vajrayogini is the greatest Wonder Woman of them all. And the best thing about her is that she is the embodiment of the bliss and emptiness of a completely purified mind, so we can all become her — become a Wonder Woman or a Wonder Man — through practicing the union of Buddhist Sutra and Tantra.

Through studying the correct view of emptiness we can understand that everything is merely an appearance to the mind and, like a dream, merely imputed by conceptual thought. This understanding is extremely helpful for developing conviction in the existence of (pure beings and) Pure Lands. ~ The New Guide to Dakini Land, page 25

There is so much to say about Vajrayogini, and if you are interested you can find out more by reading The New Guide to Dakini Land. We can practice these Tantric teachings in dependence upon some experience of renunciation, bodhichitta, and wisdom, as well as receiving a Tantric empowerment*.

Marvel’s Wonder Woman even looks a bit like Vajrayogini:

Her hair is black, symbolizing the unchangeable nature of her Truth Body. It falls freely down her back, symbolizing that she is free from the fetters of self-grasping.” ~ The New Guide to Dakini Land, page 127

Vajrayogini holds a curved knife rather than a sword, “to show her power to cut the cWonder Woman Vajrayoginiontinuum of the delusions and obstacles of her followers and of all living beings.”

Vajrayogini stomps the three poisons under foot, in the aspect of worldly gods (not unlike Ares) – attachment, anger, and ignorance have no sway over her. When dealing with our own delusions, we’d be as well to remember that – we start on the right footing then, as it were, with the self-confidence, “I will conquer my delusions, they will never conquer me.”

The ultimate super hero, Vajrayogini possesses omniscient wisdom, the bliss and emptiness of her completely purified mind pervading all phenomena, including us:

Her three eyes symbolize her ability to see everything in the past, present and future.” ~ The New Guide to Dakini Land, page 126

Self-generation as Vajrayogini enables us to hold it all together in the meditation break, aka most of our lives, when we are not absorbed in meditation. We cannot always be in single-pointed concentration on the source of everything, namely bliss and emptiness, because we have to get up and get practical. But Vajrayogini is the embodiment of bliss and emptiness, as well as of all Sutra and Tantra realizations, appearing in this dynamic form to help and bless others as we move through our day — a living, breathing Wonder Woman.art-vy8-frnt_3

The practice of Vajrayogini quickly brings blessings, especially during this spiritually degenerate age. ~ The New Guide to Dakini Land, page 8

Our mission

I have seen the worst of this world, and the best. Seen the terrible things men do to each other in the name of hatred, and the lengths they’ll go to for love. Now I know. Only love can save this world. So I stay. I fight, and I give… for the world I know can be. This is my mission, now. Forever.

This can be our mission, too – is there any reason why not? A lot of things these days seem to be making my superior intention kick in whether I like it or not – whether the sadness in people’s expressions, tragedies in my own family, the endless bad news for humans, animals, and our planet, or just the sound of passing sirens. Everyone is suffering. As Venerable Geshe Kelsang has said, we only need to “open our eyes” to see that. 

What we need right now is armies of Bodhisattva, armies of heroes and heroines. Let’s just do it! As Venerable Geshe Kelsang once said at a Festival:

Love is the real nuclear bomb that destroys enemies.

I love to think of the activities of my fellow Sangha and all those heroes and heroines everywhere who seem to be striving more than ever to change the world’s direction. Together, I know we can make all the difference. Let’s not waste too much more time giving into our selfishness, attachment, self-pity, aversions, or other delusions, except when we really have to! Let’s make our lives epic in the service of others instead.

Conclusion

25360543_1747094635343269_1308743401_n-1Our world is in trouble but the situation is not hopeless. We need to inspire each other to hope and courage as they did in the movie – that bedraggled, disparate and, to begin with, self-centered group did amazing things once they were inspired. They saved the day. Despair, complacency, or personal escapism is not an option. We need to remember that we are battling not each other but the ignorance, hatred, and attachment in all our minds – it is a battle for hearts and minds, as they say, and that battle will be won with the weapons of Dharma.

*Highest Yoga Tantra empowerments are coming up in 2018 in Mexico March 29 – April 5 and the UK in July-August.

 

 

What to do when feeling despair

getting out of bed 2

The world’s a mess! But please don’t despair …

This is the second half of this article.

Got blessings?

There is so much suffering in the world right now – wouldn’t it be wonderful if we could just wave a magic wand and have it all go away? Well, in a way, we can. For that is what blessings do.

I find it doesn’t hurt to tune into blessings whenever I need shadows chased away. Blessings always cheer me up. One quick way to feel them is by recognizing I am not outside enlightened beings’ minds and they are not outside mine.

Whatever faith we are – Buddhist, Christian, Muslim, Hindu, agnostic, etc. – we can all pray and receive powerful blessings for ourselves and others. This is because holy beings transcend our labels and help everyone who asks – that’s their job. If we are a living being, we have a divine spark in our heart (in Buddhism, we call it our Buddha nature) that will be ignited if we allow ourselves to believe in blessings.

Our prayers for others act as a bridge between them and the holy beings we are praying to. In the midst of the deepest depression, glimmers of light can appear in people’s minds through the force of our prayers invoking blessings. Some hope reappears to quell the hopelessness — a little window through which they can peek through the murk of their delusions to a brighter day. This is step #1 in their feeling better.

prayer mudraIt is always worth remembering that holy beings are infinitely larger than samsara – they can flick away our samsaric nightmare with one finger if we let them. They appear in forms to show just this – the Wisdom Buddha cuts it down at its root with his wisdom sword, for example, and Buddha Vajrayogini swipes it away with her curved knife.

We can also send blessings from our own good heart – such as in taking and giving, which can be supercharged in our Tantric practice when we have generated ourself as a Buddha (see next section). There is always something we can be doing to help those around us and in our world.

Remember who we really are …

We are usually so wrapped up in an ordinary, limited sense of ourself, replete with all its suffering and lamentation – but that self does not exist and we can learn to drop it, more and more quickly.

Who we are depends on who we think we are at any given time, as explained here. When I stop identifying with the limited, painful self that doesn’t even exist — just drop it and generate a more realistic and less deluded vision of myself, eg, as a Bodhisattva warrior or a Dakini — I find I can accept the past, present, and future perfectly happily.

So, if I am in a bad mood, I dissolve all those mistaken dream-like appearances into ultimate truth emptiness and arise in a new dream as a Bodhisattva Heroine, whereby everything and indeed every time — present, past, and future – looks very different. Plus, whenever we self-generate as a Bodhisattva or a Buddha, we automatically receive blessings.

be someone

And, by the way, we need to think “I AM a holy being”, not “I am an ordinary being pretending to be a holy being.” We are neither inherently pure nor impure. We are neither inherently ordinary nor extraordinary. Who we are is not absolute but relative for it depends upon many factors, including our thoughts.*

Self-generation as a Buddha is not a device. It is reality. It is far more realistic than grasping with ignorance at an inherently existent ordinary person and not letting go.

It takes practice and mindfulness, but there does come a time when it is harder to hold onto a deluded sense of self than a cool, happy, heroic one, because our thought habits have changed.

… and who others are

And others are not inherently impure either, so we can generate them as blissful pure appearances of our blissful pure mind. With that, we are halfway there — they will catch up to that pure view themselves one day.

We are making all this up anyway — the attractive friend I see, for example, is totally different to the “meh” stranger you see. Who is right? It depends. So we may as well make this relativity work for us by choosing the thoughts that will liberate us all.

In Sutra it is the same principle — we change people by changing our thoughts. We transform people into objects of love with our mind of love, for instance, thus making them lovable as opposed to annoying appearances to our aversion. And this helps to bring out their good qualities as a result.

(*To get profound for a sec: it is not just any old thoughts that we identify ourselves with in Tantra – we are identifying ourselves with omniscient wisdom and bliss, which in fact source and pervade all reality. We can think of our very subtle mind as like an ocean from which “all subject minds and object things arise simultaneously, like waves” as ocean wavesVenerable Geshe Kelsang put it in 2000. That root mind will, when purified, become the omniscient wisdom and bliss of a Buddha; so in Tantra we bring the result into the path by identifying ourselves with that in the present moment. Also, if we take care of the ocean by purifying it, the waves of our thoughts and appearances will take care of themselves.)

Radical acceptance

Bodhisattvas can accept whatever comes up for the sake of helping others — everything that appears to them helps their renunciation, or compassion, or patience, etc.

Dakinis or Heroines also accept all appearances as part of a totality, not discriminating between pleasant and unpleasant appearances because they are all equal in emptiness. They are all equally part of Heruka and Vajrayogini’s blissful mandala, which includes the celestial mansion and the terrifying charnel grounds.

(Just to get a bit profound again for a moment … apart from bliss and emptiness, everything is mistaken appearance, hallucination. So take it with a pinch of salt!)

Bit of purification

Purification practice also comes in very handy when we are in a really bad mood, to wipe away the most stubborn-seeming karmic appearances and ordinary conceptions. Out of space here — check out this article.

Summary

When I keep doing any of the things explained in these last two articles — letting any re-visiting sadness remind me to do it – then there is no problem.

As someone generally interested in the spiritual path, we can learn to keep our eye on the prize – which is enlightenment (however we currently understand it) and the permanent end of suffering. Then I think we will find creative ways to do whatever works to lift ourselves and others out of any temporary funk.

So, no guarantees I won’t feel sad again in samsara, but that’s ok; it can be put to good use.

Over to you: Have you dealt successfully with any calamities lately? Are you finding ways to avoid falling into despair over the current world situation? Care to share?

 

Doing meditation retreat

divingJanuary is just around the corner – which means for a lot of lucky people that they get to do extra meditation because this is traditional retreat month in the Kadampa Buddhist tradition.

So, I thought I’d say something about retreat in the hope that some of you can do some. I know a lot of you, probably most, have to work and are not able to take a month or even a week off for retreat; so this article is also a bit of encouragement simply to get meditating in general ☺️

On retreat we stop all forms of business and extraneous activities so as to emphasize a particular spiritual practice. ~ New Guide to Dakini Land 

Starting several decades ago, when Geshe Kelsang first came to the West in 1977, up to six weeks each year have been put aside in the larger Kadampa centers for retreat. I personally benefited from this for many years, when I lived at Madhyamaka Centre and everything closed down for retreat. Sometimes we were even snowed in = bliss. We didn’t have Facebook back then to lure us away from thinking deep thoughts – heck, we didn’t even have the Internet. I count myself lucky that I didn’t need any will power whatsoever back then to turn all the gadgets off.the-internet

And I can honestly say that I have never gotten bored in retreat. Quite the opposite. It is those mindless habits of wanting or expecting endless distraction that really bore me. I tend also to have fewer delusions on retreat – and delusions are pretty tedious.

These January retreats engendered in me a love for using this bleak mid-winter time to go deep — to dive below the surface of the crazy ocean waves of samsaric suffering & overly complicated conceptual thoughts into clarity and bliss, into Lamrim and Tantra. They are the best possible way to start the new year, and my hands down favorite times.

We could all aim to do a few extra good deep meditations at home this month to get some control over these mad, mad times and set 2019 up in the way we’d like it to continue… how’s that for a new year’s resolution?

And if you haven’t learned to meditate at all yet, now could be a really great time to start 😊

2016

(I wrote this article two years ago — and 2017 and 2018 have proved to be even weirder years in many ways! Retreat is very needed in our world if we have the chance to do some, holding the space for others.)

If ever there was a good time to get some perspective and space from all the craziness, the beginning of 2017 (and 2019, ed) would seem to be it. Still four days of the strange 2016 to go, and the last two days alone have brought us the deaths of George Michael and Carrie Fisher (and just now her mother, Debbie Reynolds). Closer to home, this year, we lost Patti, Tessa, and Mimi.

This is all skirting dangerously close now to the one-by-one steady dropping off of everyone in my generation. Soon, not a person I grew up with will be left. And it is certain that I am no longer going to die young.

Plus, the number of celebrity and personally-known deaths of course barely scratches the surface of the millions of other deaths in the last few days, let alone in the last year. (An average of 55.3 million humans and untold billions of animals and others.) Any illusion we may be under that we are long-term residents of this world is just that, an illusion. We’re here on a month-by-month rental with nary a day’s notice.

Making the most of our precious time

george-michael-leaving-his-home-in-north-london-britain-17-oct-2012Our most valuable and rare possession is our precious human life, but we don’t have a whole lot of time left with it. All we have to look forward to, really, is spiritual realizations, insofar as everything else is dust in the wind. And to gain these realizations – actualizing our full potential and bringing about an end to suffering — we need time.

And it’s hard to love, there’s so much to hate
Hanging on to hope
When there is no hope to speak of
And the wounded skies above say it’s much too late
So maybe we should all be praying for time. ~ George Michael

To have time, we need to MAKE time.

This is what going deeper into our center, our spiritual heart, as explained here for example, can do for us – it can make us more time. It gives us a certain sense of timelessness in fact. Identifying with our pure inexhaustible potential instead of with our annoying off-kilter delusions makes us feel far more alive and present, and so time slows down. We might even feel for a change that we have all the time in the world.

I hear a lot of people, including me, complaining that life is too busy – and ordinarily it can feel that way; but I think that a lot of that feeling of busyness comes not from all that we have to get done but from not having sufficient mindfulness and concentration. These qualities, which improve on retreat, give us all the time, space, and freedom from surplus worrying thoughts we need to do what needs to be done.

We are none of us strangers to suffering, but Dharma gives us the ability to break free, and retreat gives us the opportunity to spend more time in Dharma. What’s not to love about spending several hours each day in freedom and happiness?! Even with poor concentration, we are generally more peaceful on retreat than in our ordinary fast-paced, externalized lives. We can become ridiculously happy.

dream-like-elephantIt’s very relaxing not to buy into the hallucinations of the gross mind for a while — to let these fevered imaginings die down, stop taking them quite so seriously. Meditation gives us the chance to see them for what they are and to let them go so we can enjoy the peace and bliss of our own mind in deep rest. I have yet to find anything more relaxing than giving up on trying to find this peace and bliss in objects of attachment or in getting one over my enemies.

Even one breathing meditation allows us to stop shaking our mind and discover that an unshaken mind is naturally peaceful. A whole week or month of doing this gives us invaluable insight and confidence.

I also think that when we meditate a lot our lives start to flow – we are not so much living second-hand through Facebook or the news or Netflix, trying to get our thrills vicariously, or even in the made up narratives of our own lives, the product solely of our conceptual thoughts. We start to abide in the reality of wisdom and compassion, our true nature, and freedomeverything flows naturally from there.

Silence is golden

Whether in retreat doing the traditional four meditation sessions a day, or in the space of our own house once a day or so during January, we can let go of the demands of our daily life and reconnect to the stillness within ourselves. We can be quiet, for a change, verbally and mentally.

Silence is powerful. It creates space in our mind and fundamentally changes the way we connect with the teachings and meditations. Observing silence is a powerful method to disengage us from busyness, and it leads us naturally to deeper levels of being. Our heart begins to open and we feel the blessings of all Buddhas pouring into and filling our mind.

Through deepening our experience of meditation we can take our spiritual practice up to the next level (and this will keep us going in the following months when we are back at work.) By integrating this meditative experience into our daily activities we will improve the quality of our life and bring happiness to our family and friends.

I think diving deep below the froth of the ocean waves is also an incredibly important way to identify with our pure potential and disengage from endless feelings of hopelessness, inadequacy, and lack of control that come from identifying with a limited, painful self. We need self-confidence during these difficult times if we are to be of any help to anyone. We don’t need discouragement.

Who am I?

In each of the stages of the path (Lamrim) meditations, therefore, we can get into the habit of identifying with our Buddha nature and the result of that meditation, asking each time, “Who am I?” For example, instead of “I am angry”, “I am lonely”, “I am hurt”, “I am useless at this”, etc., we can think, “I am someone with a precious human life”, “I am someone who is on their way out from this prison of samsara”, “I am someone who has compassion for everyone”, etc.

In this way we can enter the Pure Land of Lamrim, enjoying ourselves each day with these beautiful minds, getting in the habit of identifying with them so much that we can then keep doing that the whole rest of the year.

Blessed monthheruka-vajrayogini

January is also Heruka and Vajrayogini month. Again, even if our concentration is not brilliant yet, there are a lot of blessings flying around this month, so we may as well tune in the radio receiver of faith as often as we can.

Check out this Onion article if you get a moment, ‘I Can’t Do This Anymore,’ Think 320 Million Americans Quietly Going About Day. Spoof though it is, it still shows how we can all fall prey to humdrum mediocrity, even when things are not going particularly wrong in our lives; and how mediocrity doesn’t make us happy. If you have a chance to do some Tantric retreat, this immersion can be a swift way to transform these ordinary conceptions and appearances into an experience of great bliss and emptiness, transforming your world into the real Pure Land of the Dakinis.

(All this makes me think it should be called “Advance”, really, not “Retreat”.)

One day at a time

I’m gonna swing from the chandelier, from the chandelier
I’m gonna live like tomorrow doesn’t exist
Like it doesn’t exist ~ Sia

Some of my best advice on doing retreat is to take one day at a time – once you’re in retreat you put up so-called “retreat boundaries” of body, speech, and mind, which basically means you’re not thinking of anything outside of the retreat; so there is in fact no need to plan. (And there is never any need to wallow in nostalgia). This means you have a good shot at living in the moment, remembering that today is your first and possibly also your last day. This is really quite unbelievably relaxing.

Practical plan 2019

kailashIf you have lots of time, you could think about booking into one of the big residential KMCs such as KMC Manjushri or KMC New York, or into an other-worldly retreat center such as Kailash in Switzerland. And, now, in 2019, we have the incredible International Retreat Center (IRC) Grand Canyon just opening up, and the opportunity to do anything up to six weeks of Heruka retreat with Kadam Morten.

These IRCs and KMCs all offer incredibly special retreat programs with experienced meditation leaders that “address the needs of anyone wishing to deepen their experience of Kadam Dharma in modern day times.”

If you have medium amounts of time — say a day here or there, or a few days, or a week — check out this link for retreats near you, including in Denver, where I live.

If you can’t take any whole days off, you could think about using January to get along to some inspiring meditation classes and establish a good meditation habit for 2019. Check out this link for meditation classes in your area.

Over to you. Do you have any encouragement to share from retreats you may have done in the past?

Related articles

Meditation: simple easy instructions for getting started

The force awakens

Want your meditation to flow? 

Drop into your heart and breathe