reflections from Dharmacharya Gurudas Sunyatananda
Being “awakened” is the dissolution of the delusional notion of a fixed, separate self. Once we realise that our concept of the self is an illusion, we begin experiencing ourselves as a flow of consciousness that is no longer subject to the limits, causations and conditioning of the mind.
To deny your suffering is to dishonour your humanity, and to deny your ability to transcend that suffering is to dishonour your divinity. The only means by which we overcome suffering is through the power of love, which courageous moves toward and through it, realising that all phenomena are impermanent. The road on which compassion travels is called the Nobel Eightfold Path.
Namasté
khenpo gurudas sunyatananda
_____________________________________________
“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”
_____________________________________________
Copyright ©2010, Khenpo Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.
Taking the time to mindfully slow down the pace of our lives does more than allowing us more time to take in the beauty all around us. It also invigorates our perception with a greater sense of purpose, and allows us to regain control over where we will go next.
Namasté
khenpo gurudas sunyatananda
Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.
One of the difficulties that the Buddhist community in the West has faced has been the challenge of bringing concepts, traditions and ideas from an Eastern cultural context, and simply impose them on a completely different culture, which lacks the essential frame of reference, history and context to make such things truly useful.
As a result, we get our very own version of the Fundie McNuggets™ – Tibetan Terroristas, ZeNazis, and Buddha-Fascists – displaying the kinds of perverse, distorted and pathological behaviours as got out of hand during the past 48 hours on another blog.
This phenomena also gives rise to such things as the absurd amounts of energy wasted on Twitter, Facebook, the blogosphere and elsewhere, touting the highly esteemed lineage of one’s guru, recognised as being the reincarnated seventh pubic hair from the first student of this tulku or that Buddha, and so on. Grow up! Let the integrity and purity of your lineage be demonstrated in the Dharma your teacher brings to the world, and in the way you live out your lives. Otherwise it’s meaningless legend, superstition and attachment.
The true essence of lineage is experienced in the consciousness of the disciples, and manifest in the way their lives are transformed. If you have to tell me how wonderful your guru is, ask yourself WHY! Shouldn’t I be able to see how wonderful your teacher is, by watching the fruits of that Dharma in you? Worry about your practice and stop the carnie-like hawking of what my beloved brother and teacher, His Eminence Tsem Tulku Rinpoche calls your “gurus for hire”.
To that end, I wanted to share a wonderful little piece that was shared with me by another practitioner, which I have added to a bit for further clarity, and which I would suggest is the “litmus test” to which we should hold our teachers and prospective teachers:
If seven or more of the following describes your guru or spiritual teacher, then I would advise extreme caution, since unfortunately he or she may not be be as “enlightened” or good for your soul as you would like to believe, regardless of the legends, mythos and claims of how many times he or she has been reincarnated from the Great Master Mickey Mouse:
1. States his or her own enlightenment: The wisest masters tend not to state their own enlightenment or perfection, for they know that it is both unhelpful to themselves and to their students. The false teachers often make this claim because they have little else on offer to attract followers. If a teacher claims that the only reason they have taken incarnation is to bring enlightenment to you, otherwise they would live in Tushita, Dewachen or some other land of the Enlightened, RUN. They’re about as far from enlightened as they are full of shit!
2. Is unable to take criticism: False teachers strongly dislike either personal criticism or criticism of their teaching; they do not take kindly to “ordinary unenlightened individuals” questioning them. They or their organisations will even undertake multi-million dollar law suits to stop ex-members from spilling the beans.
3. Acts omnipotently with no accountability: Some spiritual communities are run like concentration camps, with guru and his/her “chosen ones” acting like Gestapo officers. Unjust or outrageous behaviours by the guru are passed off as what is needed to help the followers grow. These are the dangerous gurus, who have often severely damaged their students. A real master respects your will even if he or she understands that your particular decisions may not be in your interest, and he or she will act accountably to an ethical code of conduct.
4. Focuses on enlightenment itself rather than teaching the path leading to it: It is amazing how much false gurus have to say about enlightenment. They argue their points in the same way that the scholars in the middle ages argued how many angels could sit on the head of a pin. Any fool can talk about the end goal because what is said is irrefutable to most of your listeners. What is skillful is guiding those listeners to having awakening within themselves. The real teacher focuses on the path and strictly avoids any talk on enlightenment.
5. Does not practice what is preached: Contrary to spiritual myth, you don’t reach a point of realisation whereby you can then start acting mindlessly. If a teacher preaches love and forgiveness, then (s)he should act that way, at least most of the time, showing suitable regret for any lapses. If (s)he teaches meditation, (s)he should meditate. If (s)he insists that his/her followers live in austere conditions, so should (s)he. PERIOD.
6. Takes the credit for a particular meditative or healing technique: The fact is that meditation and guided visualisation work. Anyone doing them will experience major changes, benefits and realisations. The false guru will try to own or trademark particular methods and techniques so that she has something unique to attract followers. And she will hijack the effects of meditation as the guru’s blessing rather than each individuals natural potential. Often the students or followers are forbidden from divulging the techniques to maintain a sort of intellectual property right, usually under the guise of needing the technique to be taught correctly. A responsible teacher will offer the methods, techniques and means of realisation, with recognition that they were given to them or learned through the lineage or tradition, and are in no way the “property” or “result” of affiliating with that teacher. Realisation does not require a teacher necessarily, it requires your willingness to do the work. A teacher should only support, encourage and remind you that everything needed for your own personal awakening is already yours… there is nothing you need from outside of yourself.
7. Specifically gives satsang or darshan when it is not part of his culture: Darshan is when the disciples or students of a master line up and to pass their master, who is usually seated, with either a bow or traditionally kissing their feet (yes it does happen). In the East, this is part of their culture and a normal thing to do to show respect and reverence (even children will kiss the feet of their fathers). However, here in the West, such copycat behaviour is a strong indication that the guru is acting a role. Satsang, on the other hand, means literally "the company of the Truth". In a deeper sense it is an affirmation of the Guru-Disciple relationship in Eastern traditions. But some Western gurus will use this terminology because they are playing a role.
However, an authentic teacher may adopt the traditions of satsang and darshan, modifying them for the Western culture. Darshan, for example, may become what we more commonly call Dharma talks, with a dignified appreciation for and reverence to the teacher/guru/lama, which arises more organically, rather than being forced. Satsang may become the expression used for what we more commonly recognise as the greater Sangha. When militaristic approaches, hierarchy and distinctive “insiders” vs. “outsiders” are part of the satsang, it is approaching unhealthy dimensions, and should be held in suspicion.
8. Lives in total opulence: Some might suggest that there is nothing wrong with a teacher living in luxury or being wealthy. I personally have difficulty accepting that idea. But when luxury turns to unnecessary opulence, using funds that were not explicitly donated for the purpose of a teacher’s recreation or personal spending, then you are probably dealing with a false guru. Money is collected from followers usually in the form of donations, and those donations are given as an act of love, appreciation and to help spread the influence of the master. A genuine master/guru will use such wealth to lessen the suffering in this world, not to buy another yacht, private jet or Rolls Royce.
9. Encourages or permits adoration from his followers: Avoid any group that focuses on the "master" themselves rather than the teachings or spiritual practices. This will be a hindrance to your self-realisation for your focus will be drawn outside of yourself, and usually indicates that there is not a lot more on offer than guru worship. If the teacher was recognised by seventeen high lamas as a tulku or reincarnation of so-and-so, SO WHAT? That isn’t any more of an assurance of your realisation taking place than it would be to let you know that guru is wearing magical underpants (which only seem to matter in the Mormon tradition anyway).
10. Presents himself or herself overly fashionably and glamorously: Beware of masters who present glamour photographs of themselves and dress overly fashionably (whilst proclaiming that they have no ego and leading ego-death retreats). The technical term for this behaviour is Bullshit Merchant’s Syndrome! Avoid such teachers like the plague.
11. Demands love and devotion from their students: Keep clear of any master who demands love and devotion. One very well known Western guru stated, "Anyone who loves me is guaranteed enlightenment"! Real love and devotion is earned over time when we begin to really know the whole person and not their public image.
12. Speaks with an Indian accent or vernacular when he is in fact a Westerner: Not sure how much this happens now but there are some high profile Western gurus who have (or had) Indian accents, mannerisms and vernacular. Unless they have genuinely spent considerable time in other cultures, they are probably playing out a role.
Just for fun, I would love to do this, but am afraid I would fall off my cushion with laughter after the first sentence!
13. Runs expensive miracle workshops and courses: You are unlikely to reach enlightenment after a few weekend workshops with cheesy titles. In our society of "must have now", we want to be able to purchase spiritual development with minimal fuss. Also, avoid meaningless accreditation — it is often used merely to encourage followers to do more courses.
14. Takes sexual advantage of his or her followers: This happens much more than many believe. It is not being prudish to include this one because when a follower falls under the spell of a guru he or she is likely to do anything for the Chosen One. It is only afterwards that it may dawn on the follower that his or her openness has been used and abused. This can be very psychologically scarring. Similarly, within the context of sexual predatory behaviour, we must include those teachers who demand that their disciples and students turn over the custody of their children to the teacher. Unless extenuating circumstances exist, involving whether or not the parents are legitimately fit psychologically, physically or otherwise, such acts should be held questionable, and the teacher held accountable for an explanation.
15. Flatters you and treats you as very special: Sure we are all special in some ways, but this is one of the things that a false guru may do to hook a potential follower or to get a current follower to do a particular task. Nothing can be more intoxicating to the ego than to be selected by the master or leader (or any high profile person). A real master will stand back and allow you to make your decision whether to accept his or her teachings without trying to influence the process.
16. Talks bollocks: (Note: the term bollocks is the original author’s politeness showing through… from the punk monk, you can be sure the word I would use is “patent bullshit”) It is surprising what a person will listen to when he or she is devoted to the speaker. It is always a good idea to get hold of a written transcript of what has been said and really read the message. Then ask an open-minded friend who is not a follower what their opinion is purely on the strength of the words. You will soon find out whether there is any real substance to the teacher’s message, or whether you are merely being drawn in by the charisma of the messenger.
17. Overly relies on slick presentation: Slick presentation can often mask poor content, and so it is important for you to look past the lovely music and video shows at the actual message. The slicker the presentation, the harder it is to see what exactly the teaching is.
18. Gives him or herself outrageous titles: Not satisfied by being "merely" an enlightened being, many false gurus give themselves titles (or allow their followers to do so) to indicate that they are literally God-Incarnate, the reincarnation of the Buddha or Christ, or THE chosen one. Some continually change their names, to keep pace with their burgeoning egos.
It is worthwhile to note that teachers who come from the East, may legitimately have received more lofty titles as part of that culture, training system and the mythos/ethos of the region. Similarly, if your teacher continues to be a student (a very good sign!) then it is possible they will, from time to time, be given new dharma names by their own teachers. However, these names ought not be honourifics. As an example, while the ecclesiastical office I hold historically bears with it the designation of “His Eminence” or “Beatitude”, I find such traditions silly and over the top in the West. Still, when dealing with the legalities (copyright issues, corporate entities, etc.), I am forced to acknowledge that what I send out bears the seal of the “Office of H.E. Khenpo Gurudas Sunatyananda” – but it is my responsibility to recognise that those titles represent the office I hold, not me! I am still nothing more than a simple contemplative monk. We all possess the very same Buddha/Christ nature. Therefore, none of us is more grand or important than any other sentient being. PERIOD!
19. Runs abundance workshops: A guru or master is there to help us find an authentic life. This is nothing to do with becoming more successful at work or making more money, although this may or may not follow from being more authentic. There is nothing wrong with abundance weekends, but if we mistake spirituality for increased business success, then we are guilty of spiritual materialism and we find ourselves deeper in the illusion. (The Japanese say that the Gods laugh at those who pray for money.)
20. Is not interested in you personally: If a teacher or guru does not have time to interact with you personally, then you may as well read his teaching from a book, because merely being in his presence doesn’t help you find realization inside you. You may model some of his spiritual characteristics, but that often only places you deeper in DELUSION.
21. Allows his followers to set up a hierarchy of access: A guru must be accessible. If (s)he is not, or if (s)he allows his followers to block your access, then (s)he is playing the role of a (drama) king/queen and not a spiritual guide. A guru is only useful to the process of awakening if you can directly interact with him/her. With the false guru, it is often the case of the more you donate the greater your access.
22. Makes false claims of the significance of “lineage”: Many mistakenly believe that realisation can only happen under the guidance of a realised master. In this delusional and dualistic belief system, gurus are only authentic when they come from a line or lineage of realised gurus. This belief system itself is an example of superstition and religousity being superimposed upon the actual teaching of the Buddha, and of cultural beliefs being allowed to influence (and distort) the real importance of Dharma transmission.
Desperate not to be left out, some gurus claim a false lineage of enlightened masters to bolster their authority to teach. Another pseudo form of "lineage" is to recount a miracle that once happened to them (maybe they cured themselves of some disease or God spoke to them personally) which infers that they are "chosen" and therefore have the authority to set themselves up as teachers and gurus.
While it is useful in determining the particular tradition, academic and spiritual formation, background and path of a particular teacher, and can be useful in determining whether or not you will resonate with the traditions, cultural mythos, sadhanas and expression of spirituality that a particular teacher will bring, lineage ought not be mistaken as the “means to realisation” or as a “guarantee” of the quality of a particular teaching or philosophy.
23. Presents themselves as non-profit whilst raking in the millions: Often, the false prophet will present her teachings for free, whilst strongly encouraging her devotees to make large donations. In this way she can appear above money considerations, whilst maintaining her greed and opulence.
24. Collects a large band of angry ex-followers: This is an indication that something is seriously wrong. If she has used kindness and love in her interactions with her students, and has discouraged them from projecting denied spiritual characteristics onto the guru (rather than encouraging their integration into the self), then it is extremely unlikely that there would be more than a few disheartened ex’s. Many might drift away and feel they have wasted their time, but they are only likely to have the great anger if they have put their teacher on a pedestal, given him their power, and later realized that he was never worthy of such adoration. Contrary to what some believe, it is actually the teacher’s responsibility to strongly discourage students from putting them on pedestals, for this is counterproductive to finding realisation inside.
25. Uses pseudo-technology: Many false prophets and organisations base themselves around pseudo-technology in the effort to appear scientific — special meters, communication devices (do you really expect the aliens to use a mobile phone?) and energy clearing instruments and pendants that involve crystals and copper wire. Once again, this is to distract the unwary from the poor quality of the actual teaching.
26. Acts like a complete paranoid mad person: If your Precious One acts like a complete paranoid schizophrenic or psychotic then (s)he or she probably is. Run! Remember that there really is no such thing as "crazy wisdom"—wisdom is the art of being balanced. However charismatic they may be, and sane between moments of madness, you WILL be damaged by them. Understand that what is often called the “crazy wisdom” tradition is very balanced, very responsible, and very calm. It is a reference to the non-dualistic “crazy” approach to seeing beyond the appearances of phenomena, not an excuse for bad behaviour – from the teacher or their “inner circle” of students.
27. Remember that teachers are simple, fallible human beings. Nothing more. Nothing less. Some of the most wonderful teachers I have ever had have made mistakes. Some of them have made serious mistakes. Some of them have violated one or two of the items I mentioned above. That doesn’t mean that they were not authentic, good and important teachers, nor does it invalidate the progress I may have made at their feet as a student/disciple. It simply means that they aren’t some sort of magical superbeing, reincarnated god(dess) or doorway to realisation. They are human beings, possessing the same Buddha nature that you or I possess, who have dedicated their lives to teaching what was taught to them, realised to whatever degree it has been in their lives, and who, just like you and I, are on a spiritual journey toward awakening.
Practice whatever you can, so that the teachings of our lineage holders and dharma acharyas will not have been in vain, but above all, practice compassion, loving-kindness and mindfulness with every step.
Namasté
khenpo gurudas sunyatananda
_____________________________________________
“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”
_____________________________________________
Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, our Khenpo, Dharm’acharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com
Copyright ©2008, His Eminence Dharm’acharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.
Image: Enlightenment by Christopher Clements
The Lam Rim Chen Mo (Great Treatise on the Stages of the Path to Enlightenment) is considered among the rare Tibetan masterpieces of Dharma instruction, written by Je Tsongkhapa, founder of the Gelug School of Buddhism.
When Buddha Sakyamuni taught, some three thousand or so years ago, he adapted his message for the individual audience, taking into consideration that person’s background, understanding and capacity for the teachings in that moment.
In the 11th century, Atiśa Dipankara Shrijnana – who was, along with Konchog Gyalpo and Marpa, one of the three major figures responsible for making the Dharma accessible in Tibet, prior to Je Tsongkhapa. Atiśa was devoted to the Bodhisattva/Buddha Tara (Jetsun Dolma), the mother of liberation. Seeing a need for a comprehensive and more carefully organised text, bringing together the body of the Buddha’s teachings, and combining them with wisdom from the oral tradition, Atiśa wrote A Lamp for the Path.
When he was invited to Tibet by Changchup Od to give a comprehensive training on the Dharma, in order to clarify errant views and what seemed to be contradictions found in various Buddhist sutras and their commentaries, Atiśa left Vikramasila monastery for Tibet, where he gave this illuminating path that would become the foundational doctrine of the Kadampa tradition, known today as the Lam Rim.
The Lam Rim contains the essence of the sutras that the Buddha Sakyamuni taught near Ragdir, India, as they were transmitted to Maitreya and Asanga, who later expounded upon the hidden-meanings in the sutras. Atiśa took these hidden meanings, and using the Abhisamaya-alamkara (Ornament of Clear Realisation, compiled by Maitreya and Asanga) created the Lam Rim. Therefore, the Lam Rim contains the essential points of all sutra and tantra teachings, in their logical order for effective practice.
Thus, for a serious student, wishing to deepen his or her spiritual practice, and develop a richer, more complete understanding of the Dharma, there is no better way that to immerse oneself in the comprehensive study of the Lam Rim, coupled with one’s daily practice.
Many Westerners attempt to jump headlong into the practice of meditation, particularly without proper instruction and support, and find their spiritual practice to be less than fulfilling, and often frustrating. Others attempt to take from here and there, and hope to be fortunate enough to “piece together” a path that works for them. This is also not very often the most productive means of realisation.
By studying the Lam Rim Chen Mo, one will develop a foundational understanding of the Dharma, in a way that more readily supports the practice of meditation and contemplation at the appropriate time in formation.
The Contemplative Order of Compassion and its Vajra Sky Institute have previously reserved this instruction for those who had been received into monastic formation only for the past eighteen years. For the first time, this forty-six week training program is now available to practitioners everywhere.
The course will be conducted through several media, including participation in a live, weekly training session and webinar, video sessions, and a special blog, in which students and faculty are able to participate in the discussion.
We must have twenty students enrolled in the program, in order to be able to proceed. The requested donation for the course is $20/week. This will make it possible to cover the costs of media development, web resources, webinars and mentoring.
At the conclusion, students completing the course will receive a diploma in Buddhist Studies from the Vajra Sky Institute, and will be entitled to participate in on-going advanced curriculum.
If you are interested in participating, please contact us at once at: dharmacharya@dharmadudeunplugged.com And feel free to help us reach our goal of 20 paying students by sharing this with those you know. (The class size will be limited to 40 students maximum.)
Practice whatever you can, so that the teachings of our lineage holders and dharma acharyas will not have been in vain, but above all, practice compassion, loving-kindness and mindfulness with every step.
Namasté
dharmacharya gurudas sunyatananda
_____________________________________________
“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa –
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”
_____________________________________________
Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Dharmacharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com
Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.
In the Buddhist tradition, we refer to greed, hatred and delusion as the three unwholesome roots or the three poisons. The term "poisons" is an apt metaphor, because these three states of mind literally poison our path.
The three poisons all have their root in ignorance and fear. Ignorant of our true nature as the awakened heart of compassion and wisdom, and fearful that we will not get "our fair share", we find these poisonous states of mind arising within us, and expressing themselves through toxic behaviours, such as unskillful thoughts and actions, divisive, intolerant or hateful speech, lies or violence. And of course, all of these behaviours ultimately result in lifetimes of suffering and unhappiness, disease and bondage to the samsaric existence.
The Buddha Sakyamuni taught that the three poisons alone were the root cause of unwholesome karma, trapping us in samsara, and bringing about the entire spectrum of human suffering.
Lately, I’ve seen a disturbing number of posts on Facebook, in blogs and most especially, on Twitter, in which certain individuals are investing much time and energy into attacking, disparaging and breeding contempt for a few well-known and respected spiritual teachers. Their apparent aversion or disdain for these particular teachers is not something that they maturely and rationally explain to those who ask, but instead is clearly wrought out of anger, fear and a frightening desire to destroy these other persons. What’s more, this hatred seems to spiral even further out of control with a desire to bring harm to these spiritual teachers’ students.
Having frequently been at the receiving end of such vitriolic attacks myself, I recognise the initial impulse to want to respond to the attackers with the truth. And as I’ve seen from many of my own students, their natural impulse to want to defend their teacher, often results in a certain level of uneasiness, hostility and anxiety as well.
What we must realise, however, is that there is only one remedy for this phenomenon. When someone is attacking us, we cannot attempt to block them, or use force to strike back. We must realise that whenever someone attacks the spiritual teacher of another person or group, they are disgracing their own spiritual teacher. The attacker or attackers are delusional, irrational and suffering the effects of their own poison.
What they perceive as an enemy exists only in their own minds, and is indeed a reflection of something repulsive within themselves, which they are projecting upon someone else.
And we’ve all been guilty of doing that at one time or another, so we must allow our awareness to give rise to compassion and wisdom. We must remember that these attackers suffer from an intense inner conflict that is manifesting itself in their experience, and by virtue of their delusional minds, being projected upon those who threaten the very foundations of their delusions.
Countless aeons have been influenced by the greed, hatred and delusion expressed by humanity, and we must assume the responsibility to put an end to that cycle. There is no value in arguing that our teacher is valid or authorised, qualified or recognised. Such concepts are ultimately meaningless anyway. When we do that, we are responding to the poisons of another with an ego-derived defense, which means we are perceiving them as the enemy as well. The result will be suffering… not resolution.
“If the world hates you,” Rabbi Jesus the Nazarene Dharma Master taught, “know that it has hated me before you. For you are not of this world.” The great master understood that those who live the renunciate’s path would always be at odds with the pettiness, the hatred, the jealousies and the anger of the phenomenal world. But he also knew that such phenomena were powerless over him and those who lived from a place of sacred detachment and groundlessness or Love.
You see, the work of purification and transformation will not occur so long as we perceive anyone as our enemies. Period. Our ego-minds expect retaliation, and we want to see that person "pay" for the "damage" they’ve done to our gurus’ name, reputation or honour. Yet we are mistaken. No real damage can ever be done to the name, reputation or honour of a just, compassionate and honest teacher. Surely, there can be temporary inconveniences: lost revenue or donations, a decline in popularity, even suspicion by the media or public. But these are nothing more that opportunities for our previous karma to ripen, so that we can move beyond these limiting experiences, and truly begin the work of transforming and purifying this level of existence for all sentient beings.
Nelson Mandela notes that becoming angry or hostile toward an attacker is like taking poison, and hoping our adversary dies from it. It’s pointless… insane… delusional… and harmful.
In the past week, I’ve been made aware of individuals who continue to "whisper" cowardly, claiming that my Root Guru’s lineage is "unqualified" or less worthy of recognition (whatever that’s worth) according to this sect or that. Some of my students have wanted to lash-out and contact the high lamas who may have been contacted by these hatemongers and "set the record straight". But for what purpose?
I suppose that if I were hoping to make a "career" out of being a lama, then I would be concerned about the effect such lies would have on my "business". But this isn’t a business… it’s simply my way of life. Whether someone else believes or agrees or not doesn’t change the simple fact that I have lived according to the monastic vows I took a little over thirty years ago. So this one says I am not worthy to wear the robes of a monk… that one says I ought to wear the robes all the time and not show up in jeans and t-shirts for Dharma classes. Both are merely expressing their opinions about what matters to them, based on their own limited perceptions. And frankly, I am disinterested in their opinions, because opinions are not generally useful or helpful.
I believe that one of the things we can do, as Buddhist practitioners, and particularly those of us who are charged with the responsibility of being teachers of the Dharma, is to carefully reevaluate our practice, and the method by which we give instruction to those entrusted to our care.
I believe, as I mentioned in a recent blog, that it is a mistake to focus on teaching meditation practice to a student who has not first mastered the foundational precepts of correct view, correct speech, correct action, correct livelihood and correct understanding. Far too often, we in the West jump straight into the practice of meditation, which works in situations in which a student lives in a traditional monastery and has all of their other needs provided for. But it is a faulty and flawed approach in our postmodern world, especially in the West.
I would like to encourage all of those who are practitioners, especially those who network, share and fellowship through various social media, like Twitter, Facebook, Multiply and blogs, to join us in affirming the need to create a safe environment in which people of all spiritual traditions, including people of various, divergent and perhaps seemingly incompatible sects of our own Buddhist tradition, are not only valued and included, but in which we are constantly mindful of the challenge to examine the ways in which we ourselves may have intentionally or unintentionally marginalised, disrespected, hurt or even incited violence toward other traditions.
We must affirm with our entire hearts and wisdom the words of the Charter for Compassion, which calls for us all "…to return to the ancient principle that any interpretation of scripture that breeds violence, hatred or disdain IS ILLEGITIMATE…"
And we must remember that to respond to vitriolic attacks on our teachers, our traditions or lineages, or our beliefs is to give our power to those who are delusional, wounded, and mentally-ill. No good will ever come of such reactions.
Instead we should support one another, and encourage one another in such difficult and challenging times to remember that we are Love. Pure and simple. And that Love needs no defense, because it is, as the Buddha points out in the Dhammapada, "the Eternal Principle".
Namasté
dharmacharya gurudas sunyatananda
The Contemplative Order of Compassion
_____________________________________________
“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”
_____________________________________________
Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Dharmacharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com
Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.
For the members of the Contemplative Order of Compassion, there are two primary paths available, from which one can develop the qualities necessary to realise Enlightenment. These two paths are the Path of Transformation (Tantra) and the Path of the Great Perfection(Dzogchen). Most contemplatives will choose one or the other path, and while a select few may actually master both paths, more often than not, they will choose one of the two paths as their principal practice.
The Path of Transformation
The Path of Transformation recognises that if we become skilful, rather than rejecting the afflictive emotions that obscure our innate Enlightened Nature, we can use them as fuel, and in so doing, achieve transformation of mind.
For the practitioner of this Tantric Path, there are what we call the “Lower” and “Higher” Tantras. One receives the empowerments (initiation instructions) to practice these Tantras from a qualified Tantric Master or Guru.
The focus of the Lower Tantras includes the process of visualising oneself as merging with the various yidam deities, until one transforms oneself into that yidam deity. This realisation of the One Buddha Nature transforms everything we experience – every sound, every smell, every taste, touch and sight – so that it is recognised as perfect and pure: as seen through the eyes of Clear Wisdom and Light.
This path involves what we call the “Three Beings”: the symbolic being, the knowledge being and the action being.
The symbolic being is mastered by bringing all phenomena into our awareness through the use of a Mandala or mantra, or imagery of the yidam deity.
The knowledge being encompasses all of the pure and positive qualities of the yidam deity or Buddha, which we recognise as our own inherent qualities and nature.
When we actualise the merging of the symbolic and knowledge being, so that we become the embodiment of those qualities, we become the action being. We then realise the embodiment of Great Bodhicitta, and the Immeasurables, for these are indeed our inherent Nature.
Within the Higher Tantra, the essence of the practice focuses on the unification of Emptiness and bliss (sunyatananda). This Higher Tantra is viewed in two stages: the Generation Stage and the Completion Stage.
In the Generation Stage, we build up the visualisations, learning to apply skilful means to transform bliss without attachment and to merge that with the ultimate reality of Emptiness.
In this part of the practice, we learn the skills to perceive feeling of any kind, blissful or chaotic, without allowing it to mix with desire, grasping or attachment. When we practice, our feeling or perception must be free from afflicted thoughts. This can only be accomplished by allowing our feelings to be mixed with the realisation of Emptiness, so that it becomes transformed into a skilful means of overcoming suffering and attachment.
When we actualise this, we manifest the Completion Stage of Higher Tantra. Emptiness becomes the object of our meditation, while bliss becomes the subject who is meditating. We lose the sense of “me”, and are thus freed of the root causes and conditions of suffering.
Without proper formation and training, the Tantric Path should not be undertaken, since it possesses inherent dangers of attachment, and addiction for those who attempt is without the support, skill and protection of a Vajra master.
Dzogchen
In this world, with our perceptions clouded by the field of illusions and forgetfulness, we tend to obscure our awareness that every being has the inherent potential to be a Buddha/Christ. Because we are no longer aware of this potential, we fail to manifest it in our lives.
Dzogchen is a path which turns us back toward the ultimate truth, by practicing to face each moment with mindful awareness, and without fear or judgment. We do this by awakening compassion, loving-kindness, wisdom and altruistic joy within us.
Dzogchen is the Path of Open Presence. Openness reveals the true nature of Emptiness, and the interdependent nature of all beings and phenomena. Presence reveals the true nature of awareness. The practice of Dzogchen becomes more than a simple ideology or philosophy by our actualisation of the concepts, and integration of it’s foundational ideas with our experience of the world outside and inside of us. When we do this, we become a Dzogpachenpo.
When we practice Dzogchen, we manifest this unified nature of Emptiness and awareness within the continuum of each moment. Emptiness and awareness are not separate, but one. Only our discussion of them imposes the illusory labels that might seem separate. When we practice Dzogchen, we manifest its essence by living in the present moment.
The Dzogpachenpo recognises that when we lose contact with our innate wisdom and our capacity to be non-judgmental, we lose contact with our innate qualities of acceptance, forgiveness, love, and compassion.
The Dzogchen practitioner realises that we must not become attached to the idea of the relative world or absolute world – for again, they are not two, but one. The practice of Dzogchen helps us not to fall into the extremes of both the relative world and the absolute world, of both heaven and earth. Dzogchen practice is to realise the absolute nature within the relative.
Due to our conditioning we tend to interrupt everything before it can manifest its true Nature. It is that very interruption that obscures our wisdom and our compassionate heart from reaching out to others. The practice of Dzogchen empowers us to leave the things as they are. When we leave things as they are, we are providing a space for them to manifest their true Nature.
For the Dzogpachenpo, our wisdom manifests in the form of clarity, allowing us to be aware of any situation without distraction. Our compassion keeps us stable, and allows us to reach out with equanimity so that we are at ease, no matter how things manifest.
When we feel clear and secure, our energy becomes calm. Our ability to leave things as they are reduces our subconscious attachment to the conditioning that judges or manipulates our emotions. Everything falls into the field of awareness, and this protects us from further unskillful reactions.
By noticing the situation with the quality of Open Presence and perfect awareness, we can face the situation more skilfully. By learning to harness the healing wisdom, which is our primordial potential to heal ourselves, to free ourselves from suffering, we are empowered to reduce the suffering of all beings, and redouble our commitment to return through countless lifetimes as a Bodhisattva, until suffering exists no more.
This is Dzogchen, the Great Perfection.
Namasté
dharmacharya gurudas sunyatananda
_____________________________________________
“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”
_____________________________________________
Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Dharmacharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com
Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.
This weekend, members of a Muslim community in Canada, the Ahmadiyya Muslim Community (AMC), came together with members of the Hindu Samaj Temple, Ramgarhia Association, Redeemer University and the Jewish Students Association of McMaster (Ontario), for a conference entitled, The Role, Character and Actions of God.
More than 200 participants, including members of Buddhist, Native American and Atheist organisations joined in with the AMC, whose roots in Canada extend back to 1889. The AMC has long been the champion of the Islamic dedication to peacefulness, with its founder declaring more than a century ago that an aggressive “jihad by the sword” has no place in Islam.
The AMC advocates for universal human rights and protection for religious and other minorities, while it champions the empowerment and education of women. The guiding principle at the AMC has always been “love for all and hatred for none.”
I couldn’t help but wonder why the small city of Hamilton was able to bring together such a diverse group of people, when here in the oldest inland city in the United States, Lancaster, Pennsylvania, we have continually met fundamentalist and conservative roadblocks to such progress.
Within our spiritual community, the Contemplative Order of Compassion, there are many practices, rooted in the Tibetan tradition, that support heartfelt connections between one’s self and others. Probably the most helpful of these for me, has been the practice of Tonglen.
Tonglen is a means of remedying the tendency we might have to become wrapped-up in our ego-selves, by opening us to a greater awareness of the truth of suffering (both in ourselves and in others). It is a practice which opens the heart chakra, and a powerful means of removing obstacles from our spiritual paths and personal experiences.
Tonglen is an ancient Tibetan practice, which literally means, “giving and receiving.” It empowers us to shift our perspective, particularly when there are interpersonal difficulties, or conflicts within ourselves, or about ourselves and others.
Geshe Chekhawa, who lived in the eleventh century Tibet, was an extremely learned and accomplished meditation master, who became aware of Tonglen while reading the quote below, as he was sitting in his teacher’s room:
“Give all profit and gain to others,
Take all loss and defeat on yourself.”
There really is no other practice that can be as effective in destroying the self-grasping, self-cherishing, self-absorption of our ego, which is at the root of our suffering. Geshe Chekhawa set out immediately to find the Tibetan master, who had written the quote.
Along the way, he met a leper, who told him that the master Atisha, had in fact died. But determined, Geshe continued on, eventually finding the principal disciple of that great teacher.
He asked the learned disciple whether he felt these two lines were significant, and the disciple replied, “Whether you like it or not, you will have to practice this teaching if you truly wish to realise your Awakened Mind!”
That began a 12-year period of study with the disciple, during which he trained Geshe Chekhawa in the practice of Tonglen.
Through various dreams and visions, Atisha, who was responsible for bringing the Lojong Mind Training practice to Tibet, became convinced that ultimate spiritual liberation was possible only through the Bodhichitta practice of opening one’s heart completely to all beings.
If we are to eliminate our self-grapsing, self-cherishing attachments, we must be willing to step outside ourselves… to embrace the needs, the hurts and the desire for non-suffering of others, and work toward practical means of bringing about peace, compassion and understanding.
Until we leave this area, I will continue to try to bridge those lines of separation that have been marked in the sand by Lancaster’s ultra-conservative religious leaders. Perhaps, a yoga centre or meditation group will invite us in to speak about the Charter for Compassion, and ways in which we can begin to serve the local community more openly.
Perhaps there will be others, struggling with their Dharma practice, who find our presence among them to be a sign of encouragement — a chance to come out of the closet of post-denominational, non-sectarian and emergent spirituality — an opportunity to begin to build something new… something different… something worthwhile… where all perspectives are honoured and we celebrate the common ground of compassion.
I remain hopeful… and I trust in the lineage of my teachers… the Succession of the Apostles, and the rich tradition of the great Je Tsongkhapa and all his entourage.
What can you do in your community, to bring people together? What can you do to foster dialogue about meaningful ways of serving those in need, and alleviating suffering? I encourage you to join us in our commitment to becoming champions of that dialogue, as I bow in respect to the loving people of the Ahmadiyya Muslim Community for their wonderful work in Ontario.
May peace and calm abiding fill your week!
I bow to my Root Guru, Tenzin Yangchen Ma; to my beloved Spiritual Father, His Holiness the Dalai Lama, Tenzin Gyatso; to my most precious Spiritual Brothers and Beloved Teachers, Tsem Tulku Rinpoche and the Sakyong Mipham Rinpoche; to the memory of my Refuge Guru Sri Abishektananda-ji, and to our Satguru Sri Neem Karoli Baba. Jai! Jai! Jai! Ki Jai!
your least servant,
- dharmacharya gurudas sunyatananda
Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda. All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.
