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
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“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.”
The open hand of compassion wields greater power than the closed fist of aggression. Bring compassion to your world by doing whatever you can to alleviate suffering, wherever you encounter it.
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".
“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.”
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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
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
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!
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. 
Lately, I’ve seen a disturbing number of posts on 
