The Intersection's topics - tribe.net

Swami Rudrananda

Nandi — Thu, 11 Jan 2007 00:35:31 GMT

Has anyone read "14 Years with My Teacher"? It's written by John Mann, a long time student of Rudi's. I'm almost finished with this book and it's been mindblowing to me. I feel like I have received a transmission as well as a whole new perspective on Rudi, as well as the student-teacher relationship. I think it's out of print now, but if you manage to find a copy of it somewhere, check it out!

posted in The Intersection - 9 replies

Drikung Kagyu Global Resources / Tantric Buddhism and Mahamudra Book References / Vajrasattva Retreat in North Carolina

Sat, 22 Dec 2007 22:22:21 GMT

Title: Drikung Kagyu Global Resources / Tantric Buddhism and Mahamudra Book References /
Vajrasattva Retreat in North Carolina -- Repost from "Tribe : Teaching Yoga"

Keywords: Deity Yoga, global resources for Kagyu lineage Tantric Buddhism and Mahamudra practice, book: "Pearl Rosary The Path of Purification", inner healing yoga, interfaith retreat center, North Carolina, Southern Dharma Retreat Center, Drikung Kagyu lineage, Vajrasattva empowerment and retreat January 2008.

NAMO GURU SRI HASYAVAJRAYE

Homage to Mila Joyous Vajra, King of the Mountain Yogis. For the ordeals you endured, for the sweetness of this profound transmission, and for "a few cotton threads" we thank you from our innermost hearts.

"Knots of the right and left channels [ of the human energy body ] are loosened to their natural state
By Vajrasattva mantra which draws currents in and out of the central channel.
Don't rely on any mental support other than Vajrasattva mantra repetition."
Milarepa to Rechungpa,
quoted in "Drinking the Mountain Stream: New Stories and Songs by Milarepa"

A vast amount of effective Buddhist / yogic teaching is available through the web site for Vajra Publications, specifically for Kagyu lineage tantric Buddhism and Mahamudra practice. See the web site at
http://www.vajrapub.org/

The Drikung lineage is not yet well known in the West( and that WILL change, I promise you ), but it is powerful and available in different parts of the world. See
http://www.dkinstitute.org/
This lineage offers a serious and direct path to inner yogic discipline and primordial awareness yoga ( i.e. Mahamudra ). The Drikung lineage descends from great yogic masters such as Tilopa and Naropa of India, and Marpa and Milarepa of Tibet.

The Drikung lineage is, I will state from personal and professional experience as a yogi and vajrayana guru, entirely authentic, classical, and effective: I personally received two major rounds of empowerment from His Holiness Chetsang Tulku Rinbochay, once in Seattle and again in Hawaii ( Big Island ).

During one of these, a Heruka Vajrasattva in 1987, I experienced energy pouring down through my crown center as though a gallon of milk was literally being poured through the top of my head. How many yoga teachers do you know that can do that? ( I was outwardly and inwardly sick and exhausted at the time from several years of severe difficulty, so that was very much a necessary healing for my magnetic field. Reason enough to receive Vajrasattva empowerment and do the 100,000 recitations, although of course your mileage may vary. )

Understand therefore that HH Chetsang Tulku is a New School guru and a Kagyu guru of the first rank, someone to be respected as much as Vajradhara Kalu Rinbochay and Kyabgon Khentin Tai Situpa ( these being some of my other Kagyu teachers ). He is a very gentle, quiet, generous man, very warm and approachable. I would certainly trust anyone he names vajrayana guru.

I have many primary practice texts of the Drikung Kagyu, which are excellent, and indeed these were among the first key practice texts for Kagyu devayoga sadhana to be published. Since they keep producing more great study and practice materials, I needs must make more ( debit card ) offerings to receive the precious dharma ( although my dharma and yoga book stacks are more than overflowing ). It must be emphasized that these practice texts are generically useful for all New School tantric Buddhists, where New School refers to the Kagyu, Sakya, and Gelugpa Orders of Tibetan Buddhism.

Beyond this, be aware that the Drikung school, like the Karma Kagyu school of vajrayana, incorporates a substantial amount of Old School ( Nyingma and Great Perfection ) teaching and practice. For example, their Phowa ( Consciousness Transference At Time Of Death ) does not derive from the Kagyu lineage Six Yogas of Naropa, but rather from an Old School Treasure Teaching ( terma ).

As this letter goes out to a diverse and broad set of audiences, I will say a few words on the Kagyu lineage, on deity yoga, and Mahamudra. In short, here are some truly wonderful books for you:
Book 1) "Drinking the Mountain Stream: New Stories and Songs by Milarepa", by Lama Kunga Rimpoche and Brian Cutillo. This book is extraodinarily good as an introduction and in providing key teaching/ precept songs which are both poetic and intuitive.

Book 2) "The Garland of Mahamudra Practices", by Khenpo Konchog Gyaltsen and Katherine Rogers. This is a short summary of Cakrasamvara / Vajrayogini deity yoga and Mahamudra awareness yoga translated by a Drikung abbot from the writings of Kunga Rinchen, the Fifteen Lineage Holder of the Drikung Kagyu transmission. It is remarkably clear teaching on the essentials of New School vajrayana practice.

Book 3) "Clarifying the Natural State", by Dakpo Tashi Namgyal ( translation by the priceless western scholar Eric Pema Kunsang ). This practice summary for the primordial awareness yoga of Mahamudra is held to be "preeminent" and "indispensible" by the great modern scholar-yogi Khenchen Thrangu Rinbochay. 'Nuff said.

Book 4) "Becoming Vajrasattva; the Tantric Path of Purification", by [ Lama ] Thubten Yeshe, 2nd edition. A remarkably useful retreat and teaching manual on Vajrasattva. With this and Vajrasattva empowerment one can practice the indispensible deity of Purification, Vajrasattva / Diamond Being.

Now, there is going to be, in early January, a Vajrasattva empowerment and retreat to be given by a Drikung abbot ( Khenpo Tsultrim Tenzin Rinpoche ) in North Carolina ( Southern Dharma Retreat Center ). Being given by an abbot, it could possibly be a major empowerment (i.e. a "four-banger", a four level catur-abhisekha empowerment ) for Vajrasattva, although I do not know. Even a medium level "three banger" Vajrasattva empowerment is really quite good.

If you live near there, farther from the world-class vajrayana empowerment venues, this is a truly great opportunity. Vajrasattva is the ultimate swiss army knife of tantric practice.
- If you are a healer, or someone in need of deep healing, this is for you.
- If you are someone oriented towards "higher consciousness", you can take this as a primary practice.
- If you have chronic psychic or mental or environmental discord, then Vajrasattva and the included Vajrapani ( Thunderbolt Holder ) are ofgreat importance for inner cleansing.
- If you are a western witch who wants to do goddess practice, you can take this transmission and thereby fully engage all the Twenty One Taras.
- If you wish to practice any of the standard Buddhist deities, such as Manjusri, Avalokitesvara, Amitabha, Vajrapani and so forth, you can do so on the basis of this one empowerment and a compendium of deity yogas, which is

Book 5) "Pearl Rosary The Path of Purification ( Sadhanas and Commentaries )" available from Vajra Publications. See
http://shop.vajrapub.org/product.sc?categoryId=1&productId=79

From that web page:
"Pearl Rosary The Path of Purification
"The content of this text is primarily meant for people who are far away and don’t have the opportunity to engage in Dharma practice in the presence of the teacher. The book itself is a representation of the teacher, and therefore is meant to help one’s Dharma practice. The text describes the methods of visualization and how to incorporate practice into our day to day life experience. .... The visualization of these deities is mainly concerned with the practices of tantrayana and mantrayana, which are the highest forms of practice. The path of visualization is very powerful and if properly engaged in, it is capable of transforming our life within a single moment.
"By engaging in this kind of practice, infinite clarity of mind is achieved, and through such power, we are able to purify our ordinary body and manifest the body of the deity. Likewise, we are able to purify ordinary speech, and manifest wisdom speech. Furthermore, we are able to purify the deluded ordinary mind, and realize the wisdom mind.
From the foreword by His Holiness Drikung Kyabgon Chetsang Rinpoche"

The point is that it is much more direct and useful to take a single encompassing empowerment, such as the Vajrasattva, than to go here and there for smaller blessing empowerments. The Vajrasattva is of crucial importance in all schools of Indo-Tibetan vajrayana, AND at all levels, up through and including Great Seal and Great Perfection practice. I have therefore placed a short basic teaching ( under tribe member "k t" photo "Hundred Syllable mantra" ) for you.

This practice is really pervasive. You can get full Vajrasattva through many differently named transmissions, such as Cakrasamvara, Hevajra, Kalacakra, Padmasambhava, Tsik Sum Ne Dek/ Hitting The Three Essential Points, Vajrakilaya and so forth. I myself have received sixty one full Vajrasattva empowerments, often through primary lineage holders, and have completed a quarter million of the long Vajrasattva mantra. . . and intend to do more, because of the great purifying and empowering effects of this mantra and sadhana.

A story: some twelve years ago I was in Vancouver taking Native American yogic teachings from a Tsalagi ( Cherokee ) teacher named Ven. Dhyani Ywahoo. In addition to being a Tsalagi teacher of family lineage, she is also a Tibetan lama of the Nyingma lineage through HH Dudjom Rinbochay, and a Drikung Kagyu lama through HH Chetsang Tulku Rinbochay. Her young son decided to run through the teaching hall, so she called out to him, "Hey, wouldn't you like to DO SOME VAJRASATTVA PRACTICE? That was her way of telling him to settle down. So parents, this is a good practice for the kids. It's really one of the best gifts one could give a child or children, for their entire life.

I thank the Drikung lineage and Vajra Publications, HH Chetsang Tulku Rinbochay, Khenpo Tsultrim Tenzin Rinpoche, and so forth. With abiding gratitude I dedicate the merit of sharing this teaching on Kagyu dharma to the Drikung teachers, all the Kagyu teachers, and those who take up these quintessential liberating practices for the benefit of all our relations.

May the Mahamudra transmission remain wide open like the sky!
May the Mahamudra transmission remain pervasive like the earth!
May the Mahamudra practitioners remain unshakeable like mountains!
May awareness remain shining like a flame!
May wakefulness remain lucid like a crystal!

OM AH NAMO GURU VAJRA DHRIKA MAHAMUDRA SIDDHI PHALA HUM
OM AH NAMO GURU PRAJNABHADRA MAHAMUDRA SIDDHI PHALA HUM
OM AH NAMO GURU JNANASIDDHI MAHAMUDRA SIDDHI PHALA HUM
OM AH NAMO GURU DHARMAMATI MAHAMUDRA SIDDHI PHALA HUM
OM AH NAMO GURU VAJRA DHVAJA MAHAMUDRA SIDDHI PHALA HUM. . . . .
NAMO NAMAHA

With best wishes to all at Southern Dharma Retreat Center, and best wishes to all of you who are willing to go forward in authentic yogic bodhisattva practice, this brief note is written quite unofficially, yet in partial fulfillment of serious formal teaching responsibilities.

Sarva mangalam! Siddhi rastu! Samaya . . .

K T, inner medical tantrika and dagger priest

Original event notice etc. follows:

" Southern Dharma Retreat Center is an interfaith retreat center which hosts meditation retreats representing the world's various spiritual traditions. Retreat teachers are experienced and recognized in their own traditions. All retreats have meditation, contemplation, and silence as underlying threads. Between teacher-led retreats, individual private retreats may be arranged.

Located part way up one of the Blue Ridge Mountains in western North Carolina, isolated and forested, Southern Dharma provides a comfortable, secluded gathering place removed from everyday distractions. Retreats create an atmosphere of quiet reflection, peace, and opening to the truths within the heart. "

Contact information for SDRC:

Southern Dharma Retreat Center
1661 West Road
Hot Springs NC 28743
828-622-7112

southerndharma@earthlink.net

www.southerndharma.org

Registration Information at
http://www.southerndharma.org/RegistrationInformation.htm

-- In Drikung-Sangha@yahoogroups.com, Hun Lye <HLye@...> wrote:

Southern Dharma Retreat Center
Hot Springs, North Carolina

Presents

"Vajrasattva Retreat: Empowerment, Teachings and Practice"
January 1-4, 2008
Cost: $180 (includes meals and housing, offering to teacher is
according to one's abilities)
For registration info:
http://www.southerndharma.org/RetreatSchedule2007.htm or contact
Michael Campbell at 828-622-7112 or southerndharma@earthlink.net

*Retreat Description*
For four days of the retreat Khenpo Tsultrim Tenzin Rinpoche,
co-spiritual director of the Tibetan Meditation Center in Frederick,
MD will lead us in Vajrasattva meditation, a purification practice
from the Vajrayana path of Buddhism, as practiced in Tibet. The main
meditation practice in the Vajrayana path is deity yoga. With this
technique one first visualizes a being with a perfect form of a
deity. Then one creates a perfect auditory note, for example "OM,"
then one imagines a perfectly clear luminous mind. In the practice one
is empowered to first imagine all of these as a mentally "created"
being - outside oneself, then one merges with that being and imagines
oneself to have those physical qualities of perfection. Then one chants the
appropriate mantra and acquires "perfect speech." Finally one
dissolves the visualization into emptiness, thus realizing the
"perfect mind."

In doing this practice one comes to see that one's very nature is now
and always has been the same as the Buddha's - that is,
pure,uncontaminated - uncreated emptiness and luminosity. It has just
been tarnished by one's unskillful actions in the past. The
Vajrasattva practice can help to remove the tarnish so that our true
nature comes into focus. Khenpo Rinpoche will explain this further
during the first session on the evening of the 1st. On the following
morning he will give the empowerment that allows you to do this
practice on your own. For the rest of the retreat we will alternate
between doing the Vajrasattva practice, doing silent meditation and
receiving dharma talks about the Path to Enlightenment as embodied in
the Six Perfections or Paramitas.

*Khenpo Rinpoche's Bio*
Khenpo Rinpoche was born in southeastern Tibet 1970. At the age of 14
he took his monk's vows and soon after began his Buddhist Studies at
Samye Monastery, the first monastery ever built in Tibet.
He was an outstanding student from the start and excelled in all of
his subjects. In 1987, he traveled to India to enroll in the Drikung
Kagyu Institute at Jangchub Ling in Dehra Dun.

After finishing his course work he spent three years teaching lower
classes in the monastic college. He was awarded the title "Khenpo" in
1998 and then spent another three years teaching Buddhist philosophy
at the Institute. He has completed the Ngondro, Chakrasamvara and
other deity-yoga practices in retreat. Khenpo arrived at the Tibetan
Meditation Center in April 2001 to become one of the Spiritual
Co-directors of the Center. He also began his study of English at that
time and is now
quite fluent in it. He has been teaching at the Tibetan Meditation
Center, The Garchen Institute and at other Drikung Kagyu centers in
the US since then.

*Southern Dharma Retreat Center*

Southern Dharma Retreat Center is an interfaith retreat center which
hosts meditation retreats representing the world's various spiritual
traditions. Retreat teachers are experienced and recognized in their
own traditions. All retreats have meditation, contemplation, and
silence as underlying threads. Between teacher-led retreats,
individual private retreats may be arranged.

Located part way up one of the Blue Ridge Mountains in western North
Carolina, isolated and forested, Southern Dharma provides a
comfortable, secluded gathering place removed from everyday
distractions. Retreats create an atmosphere of quiet reflection,
peace, and opening to the truths within the heart.

Facilities include the meditation hall, lodge, and tent platforms.
The lodge, which can accommodate twenty-three, has a dining room,
kitchen, small library, double bedrooms on the second floor, and a
dormitory room on the uppermost floor. All retreatants are housed on
the premises. Four tent platforms are located adjacent to a small
mountain stream with many waterfalls. Tent platforms may be reserved
but we are unable to take reservations for rooms in the lodge although
any preference indicated on the registration form will be taken into
consideration. Rooms are assigned first on the basis of gender, then
for any special medical reasons, and finally in the order of
registration. Only for retreats with small enrollment is a single room
available.

There are several trails -- along the stream, affording mountain
views, and one to the top of the mountain.

Dana is a Pali word (the language spoken in India during the time of
the Buddha about 400 BCE) meaning generosity. Teachers are
reimbursed by Southern Dharma only for their travel. At the end of a
retreat, retreatants are offered the opportunity to offer
contributions (anonymous if they prefer) to the teacher. Southern
Dharma Retreat Center also relies on financial support through
charitable contributions.

--- End forwarded message ---

posted in The Intersection - 0 replies

Re Shakti and tantra :- the "goddess power" and "spiritual weaving/ continuity" : A Buddhist perspective

Sat, 20 Oct 2007 23:22:19 GMT

Re Shakti and tantra :- the "goddess power" and "spiritual weaving/ continuity" : A Buddhist perspective

Re Austin ( tribe: dark goddesses ):
". . .Now, I'm someone who doesn't even believe in any real difference between Vedic and Tantric religion, so is it just a "tribal" religion completely unrelated to Vedic or Tantric traditions to you? Or a foreign influence of some kind? I don't get it."

In Buddhist Sanskrit, Tantra has several essential meanings. One is "weaving" or "continuity", as in the integrity or interconnectedness of a yoga method. Related to this is the integrity or interconnectedness of the subtle components ( psychophysical aggregates ) of the human energy system. A deeper meaning is "primordial being" in the specifically Buddhist sense of Dharmakaya, as explicitly taught and practiced in the transmissions of the Great Perfection ( Atiyoga ) and Great Seal ( Mahamudra ).

In practical terms, the basic idea of Buddhist scripture and yoga is this: all beings are inherently pure of limitations and obscurations because all beings are natively one with dharmakaya / primordial purity. This is the foundational meaning or basis of Buddhatantra, Atiyoga and Mahamudra. It has nothing to do with a creator god or externalist kind of shakti religion.

There are quite a few translations of classical scriptures on "dharmakaya/ primordial being" and the Buddhist usages of the term "tantra". Of these, one of the most important is the Uttaratantra, the "Sublime Continuity of the Great Way" Explanatory Scripture. See
"Buddha Nature: The Mahayana Uttaratantra Shastra with Commentary by Arya Maitreya (Author)",
Publisher: Snow Lion Publications ( 2000 )
# ISBN-10: 1559391286

"Enhanced with exceptional and informative commentary by Jamgon Kongtrul Lodro Thaye, and with additional explanations by Khenpo Tsultrim Gyamtso Rinpoche, Buddha Nature is one of the finest, most accessible presentations on the basis and process of enlightenment within Buddhism. A seminal, benchmark publication, no dedicated student of Buddhist enlightenment can omit a careful and reflective reading of Buddha Nature."

This is for Great Way Buddhists a quintessential key to understanding the theory and practice of tantra, Buddha nature and the meaning of realization on the stages of the path ( bodhisattva-bhumi ). It is classical tantra which is not tribal and which is not Hindu, Bonpo, and so forth. So that definitively answers your question.

Having said this, I will turn now to the broader multicultural area which includes both Buddhist and non-Buddhist tantra. In summary, there are diverse streams of tantra, Austin, and these are sometimes interwoven. Examples follow.

1) Sanatana Dharma ( "Hinduism" ) has Shakti cult and devi yoga ( goddess practices ) and tantra woven in.

2) Buddhatantra has shakti cult and devi yoga and tantra woven in.

3) Bon ( pre-Buddhist ) central Asian mysticism has shakti cult and devi yoga and tantra woven in.

4) The 3H0 Sikhs begin their kundalini yoga practice sessions with the evocation "Adi shakti, Adi Shakti namo namo." And some of their sadhanas are claimed to go way way back, to very ancient times. This could be true of their "MAAAA" recitation / asana. The basic point in this respect is that the kundalini yoga parampara, which is a primary and classical shakti cycle of teachings, is very ancient and multiply sourced. This is definitely stated in several of the Kundalini Research Institute publications.

5) Jain dharma has some tantra woven in, but I know little or nothing about it other than historical attestation through their temple imagery.

Therefore it is clear that shakti type practice must be agreed to be trans-religious according to source Indian traditions. It is also clear that there is definite sharing of some of the yogas ( such as Devi mantras and Shiva yogas ) between Hindus and Buddhists, between Hindus and Bonpo, between Buddhists and Bonpos, and more generalized quasi-traditions.

Also we should keep in mind that the Buddhist traditions of internal energy yoga, pranayama and bandha, and devi yoga are INDEPENDENT of the Hindu sources and traditions. The Buddhist teachings and yogas are self-standing and do not depend directly or primarily or even in major usages upon the Hindu theory, practice or culture.

A key example of this is the set of teachings known as the Great Perfection, or Atiyoga. This is a vast and powerful set of teachings and yogas which does not in any way derive from any Hindu teacher or lineage, nor any Bonpo teacher or lineage.

The Great Perfection / Atiyoga incorporates many fairly standard usages as found in Hindu and Buddhist ritual and tantra, including devi yoga. However, the Great Perfection is not based on shakti per se. The Great Perfection is based on the Breakthrough Precepts of Primordial Purity and Spontaneous Presence, in which appearance and liberating wisdom are co-arising. In Buddhist Sanskrit, the key technical term would be translated as "Primordial And Pervasive", not the same thing as shakti or kundalini yoga or devi worship as in the non-Buddhist schools.

The central deity of this transmission-lineage is Vajrasattva / Vajragarvi: this is the primary deity yoga which is transmitted in the Breakthrough ( dzogchen trekcho ) cycle. This is also the root deity from which manifested Joyous Vajra, the original human teacher of ( Buddhist ) Great Perfection ( in this historical time cycle ). Vajrasattva is not a Hindu deity, and the Bonpo do not use the Hundred Syllable Vajrasattva mantra.

It is a common mistake of Buddhists, Hindus, Bonpos and western "scholars" to think ( i.e. expect ) that Buddhist tantra, Buddhist gods and goddesses, Buddhist practices of internal energy yoga, Buddhist mantras and so forth derive mainly or substantially from non-Buddhist sources.

A key example is that of the Goddess Tara. Yes, Tara is both a Hindu and Buddhist goddess. But the Buddhist scriptures and mantras and deity yogas for Tara do not derive from specifically Hindu sources ( although they definitely overlap in secondary respects ). The Hindu tantras and mantras for Tara have distinctively different archetypes and scriptures.

These are not related to the Buddhist scripture, the "Arya Tare Mantra Mula Stottra Nama Skeri Kawing Shatika Nama" and so forth. This is a fairly common misunderstanding. In fact, there may well be more Buddhist Tara practice in Hinduism than there is Hindu Tara practice in Buddhism.

There are significant areas of overlap between Buddhist tantra and non Buddhist tantra. However, the fundamental principles models and practices of Buddhist soteriology, Buddhist scripture, Buddhist yoga and so forth would work the same whether the non-Buddhist traditions such as the Shiva yogas and Bon cho had ever existed or not. This is true from the basic cycles of teaching on pratimokshayana, the bodhisattvayana, the Buddhatantra, up through and including the quintessential doctrines of Great Perfection / Atiyoga and Great Seal / Mahamudra.

Having given a basic overall view of this topic, I will now recommend two important discussion texts, on Hindu goddess yoga and on Buddhist Great Perfection. Both are by major, recognized gurus.

"Tantric Yoga and the Wisdom Goddesses (Paperback)"
by David Frawley
ISBN-10: 1878423177

"The Crystal and the Way of Light (Paperback)"
by Namkhai Norbu (Author), John Shane (Editor)
ISBN-10: 0140190848

Together these three texts convey a great deal about tantra, both Hindu and Buddhist, and about the inner mystical approach to yoga. To actually practice tantra requires, classically speaking, a living lineage connection, a set of tantric vows, and a set of yoga practices. These must be integrated into one's sadhana and one's life to become real and effective.

Thus tantra is not based on philosophy and dogma in the religious or intellectual senses of these terms, tantra is based on the transmission and practice of an esoteric yoga in which the person is already divine by nature, and seeks to integrate all aspects of life with a formal internal discipline of awareness and subtle energy which manifests divinity.

K T

posted in The Intersection - 0 replies

Help with new directions

Wendy — Fri, 14 Sep 2007 05:56:56 GMT

I am at the very beginning of the search for a new direction in my life. I will be graduating with a BA in psychology in December. I am particularly interested in the work of Candace Pert and her bodymind studies, and how the body's natural chemistry resonates with spiritual practices, particularly Buddhism, to create a whole paradigm of psychology. Does anyone know of any schools or institutes where I can pursue a master's degree in this arena or so self-enrichment classes at the least?

posted in The Intersection - 1 reply

Tibetan Oracle for the Dalai Lama in the Bay Area

Nandi — Wed, 13 Jun 2007 05:44:38 GMT

Berkeley, CA - Public Teaching with The Tibetan Oracle, Nechung Kuten
Global Warming
Jun 19th, 8:00pm
Berkeley MahaSiddha Center - 2328 Channing Way, Berkeley, CA, 94704 / 888.826.8729

The Tibetan Oracle is the spiritual advisor of His Holiness, the Dalai Lama. He consulted by the Dalai Lama every year as part of an ancient method of gathering intelligence and guidance for important decisions . It was the Oracle's advise that gave the Dalai Lama the pivotal information that was needed during his escape from the Chinese Occupation of Tibet. In an unprecedented event between the culture of Tibet and the United States, the Oracle, Nechung Kuten, will visit the US for the first time, including a public teaching at the MahaSiddha Center in Berkeley. In this evening, he will offer the indigenous wisdom of Tibet regarding global warming and individual responsibility.

http://www.tibetanoracle.org/
http://www.mahasiddhas.org

posted in The Intersection - 0 replies

Have you seen the Secret? what do you like and what don't you like

bahiyabelly — Thu, 17 May 2007 05:42:04 GMT

Hello everyone,
I feel like this might be a juicy topic. I'm pulled in two directions with The Secret and I want to get some talk going about it. Please join :=)

I like the POSITIVITY it creates. I think it's energizing dormant spiritual energy and getting people excited about how powerful we are as human beings. If you haven't seen the video yet I do recommend that you do watch it. It's filled with inspiration and love.

I dislike how materialistic it seems. I think it really pushes the idea that rich people are rich because they think rich and poor people are poor because they think poor. That is way too simplistic. Also, I've had a friend tell me that I asked the Universe for some bad stuff happening to me- because he got so caught up in the philosophy of The Secret that couldn't relate to me as a real live, complex being. He didn't act as a friend- I guess according to The Secret's philosophy I asked the Universe for his reaction too. I felt really yucky with that interaction and I want to clear some of that feeling with a good healthy discussion about The Secret on tribe.

In Spirituality and Health Magazine Rabbi Rami Shapiro gives his reasons why he feels The Secret isn't true. I'm going to copy some of the article for the sake of discussion (I hope that's not breaking copy right law too much- think SPIRITUALITY AND HEALTH MAGAZINE IS A GOOD MAGAZINE CHECK IT OUT SOMETIME WHEN YOU'RE IN THE MODE TO BUY A MAGAZINE)
Rabbi Rami Shapiro writes:
1. "The actual law of Attraction, called Coulomb's Law after the eighteenth-century physicist C.A. de Coulomb, states that opposites attract and likes repel- just the opposite of what The Secret argues.
2.The electromagnetic frequency your thoughts generate is much higher than the frequency generated by actual money. So, even if like did attract like, your thoughts could only attract other thoughts, while the actual money goes to people, like Rhonda Byrne, who actually do something to earn it.
3. The universe is so vast that it no more notices the frequency of your thoughts than you notice the frequency of the cells in your big toe.
4. Most thinking happens subconsciously and so quickly that conscious control is impossible.

posted in The Intersection - 1 reply

On Energy Work and Toxins...

Nandi — Thu, 11 Jan 2007 19:45:37 GMT

There are so many body workes, reiki healers and energy workers around. I meet some and feel that they are a clear source of the work they are doing and some I wonder about. Recently, I've gotten to know a few people who have a deep passion for energy work and do a lot of energy work with other people. I also notice that they take very little care of their own channels by smoking, doing drugs and/or drinking a lot. I don't think any of these things are inherently wrong, but I wonder if these things affect a person's energy field and the way that they do energy work with others...as I do think these things do affect our mental energy and mind clarity. What are your thoughts?

posted in The Intersection - 3 replies

"Reciting the names of the Thousand Buddhas of This Fortunate Eon."

Sun, 22 Apr 2007 00:00:46 GMT

"Reciting the names of the Thousand Buddhas of This Fortunate Eon."

So to do this as a practice, one invokes each Buddha in turn by saying

Namo This Buddha,
Namo That Buddha,
Namo . . . .

May this benefit all.

The merit of this dharma teaching is wholly dedicated to those whose innocent lives were forcefully taken in Virginia.
Violence is the refuge of the incompetent.

K T

--- In mantras_group@yahoogroups.com, "dh4rm4duta" <dh4rm4duta@...>
wrote:

The Names of 1.000 Buddhas

Homage to all Buddhas and bodhisattvas,

Today is the Chinese New Year, so it is good and auspicious to read
and chant the name of 1.000 Buddhas. If we always ponder the name of
Buddha, our heart will be incline toward Dharma. Mahayana Temples
usually chant their names in Chinese, but today I will post them in
Sanskrit. The names below are quoted from The Fortunate Eon: How The
Thousand Buddhas Become Enlightened, volume IV – Dharma Publishing.
That book is English translation of Aryabhadrakalpika nama mahayana
sutra.

May this posting benefit to all living beings.

THE NAMES OF 1.000 BUDDHAS IN BHADRAKALPIKA ERA

1. Krakucchanda
2. Kanakamuni
3. Kasyapa
4. Sakyamuni
5. Maitreya
6. Simha
7. Pradyota
8. Muni
9. Kusuma
10. Kusuma
11. Sunetra
11A. Uttaraprathamakarin
12. Sarthavaha
13. Mahabahu
14. Mahabala
15. Naksatraraja
16. Osadhi
17. Yasahketu
18. Mahaprabha
19. Muktiskandha
20. Vairocana
21. Suryagarbha
22. Candra
23. Arcismant
24. Suprabha
25. Asoka
26. Tisya
27. Pradyota
28. Maladharin
29. Gunaprabha
30. Arthadarsin
31. Pradipa
32. Prabhuta
33. Vaidya
34. Surata
35. Urna
36. Drdha
37. Srideva
38. Duspradharsa
39. Gunadhvaja
40. Rahu
40A. Ananta
41. Ganin
42. Brahmaghosa
42A. Yasas
43. Drdhasamdhi
44. Anunnata
45. Prabhamkara
46. Mahameru
47. Vajra
48. Samvarin
49. Nirbhaya
50. Ratna
51. Padmaksa
52. Balasena
53. Kusumarasmi
54. Jnanapriya
55. Mahatejas
56. Brahman
57. Amitabha
58. Nagadatta
59. Drdhakrama
60. Amoghadarsin
61. Viryadatta
62. Bhadrapala
63. Nanda
64. Acyuta
65. Simhadhvaja
66. Jaya
67. Dharma
68. Pramodyaraja
69. Sarathi
70. Priyamgama
71. Varuna
72. Gunanga
73. Gandhahastin
74. Vilocana
75. Meghasvara
76. Sucintita
77. Sumanas
78. Vimala
79. Sasin
80. Mahayasas
81. Manicuda
82. Ugra
83. Simhabala
84. Druma
85. Vijitavin
86. Prajnakuta
87. Susthita
88. Mati
89. Angaja
90. Amitabuddhi
91. Surupa
92. Jnanin
93. Rasmi
94. Drdhavrata
95. Mangala
96. Satyaketu
97. Padma
98. Narayana
99. Sukhabahu
100. Jnanakara
101. Gunarci
102. Brahmadatta
103. Ratnakara
104. Kusumadeva
105. Sucintitartha
106. Dharmesvara
107. Yasomati
108. Pratibhanakuta
109. Vajradhvaja
110. Hitaisin
111. Vikriditavin
112. Vigatatamas
113. Rahudeva
114. Merudhvaja
115. Ganiprabha
116. Ratnagarbha
117. Atyuccagamin
118. Tisya
119. Visanin
120. Gunakirti
121. Candrarkaprabha
122. Suryaprabha
123. Jyotiska
124. Simhaketu
125. Velamasriraja
126. Srigarbha
127. Bhavantadarsin
128. Vidyutprabha
129. Kanakaparvata
130. Simhadatta
131. Aparajitadhvaja
132. Pramodyakirti
133. Drdhavirya
134. Sampannakirti
135. Vigatabhaya
136. Arhaddeva
137. Mahapradipa
138. Lokaprabha
139. Surabhigandha
140. Gunagradharin
141. Vigatatamas
142. Simhahanu
143. Ratnakirti
144. Prasantadosa
145. Amrtadharin
146. Manujacandra
147. Sudarsana
148. Pratimandita
149. Maniprabha
150. Girikutaketu
151. Dharmakara
151 A Arthaviniscita
152. Harsadatta
Dharmadatta
153. Ratnakara
154. Janendrakalpa
155. Vikrantagamin
156. Sthitabuddhi
157. Vibhrajacchattra
158. Jyestha
159. Abhyudgatasri
160. Simhaghosa
161. Vikriditavin
162. Nagaprabhasa
163 Kusumaparvata
164. Naganandin
165. Gandhesvara
166. Atiyasas
167. Baladeva
168. Gunamalin
169. Nagabhuja
170. Pratimanditalocana
171. Sucirnabuddhi
172. Jnanabhibhu
173. Amitalocana
174. Satyabhanin
175. Suryaprabha
176. Niyatabuddhi
177.Anantarupa
178. Vairocana
179. Ratnaketu
180. Vigatakanksa
181. Lokottirna
182. Amoghavikramin.
183. Vibodhana
184. Puspadhvaja
185. Sailendraraja
186. Mahatejas
187. Krtarthadarsin
188. Amitayasas
189. Ratnadeva
190. Sthitarthajnanin
191. Purnamati
192. Asoka
193. Vigatamala
194. Brahmadeva
195. Dharanisvara
196. Kusumanetra
197. Vibhaktagatra
198. Dharmaprabhasa
199. Nikhiladarsin
200. Gunaprabhasa
201. Sasivaktra
202. Ratnaprabha
203. Ratnaketu
205. Prabhakara
206. Amitatejas
207. Velama
208. Simhagatra
209. Vidumati
210. Durjaya
211. Gunaskandha
212. Sasiketu
213. Sthamaprapta
214. Anantavikramin
215. Candra
216. Vimala
217. Sarvarthadarsin
218. Sura
219. Samrddha
220. Punya
221. Pradipa
222. Gunarci
223. Vipulabuddhi
224. Sujata
225. Vasudeva
226. Vimatijaha
227. Amitadhara
228. Vararuci
229. Anihata
230. Asthita
231. Sukhasthita
232. Ganimukha
233. Jagadrasmi
234. Prabhuta
235. Pusya
236. Anantatejas
237. Arthamati
238. Vaidyaraja
239. Khilaprahana
240. Nirjvara
241. Sudatta
242. Yasodatta
243. Kusumadatta
244. Purusadatta
245. Vajrasena
246. Mahadatta
247. Santimati
248. Gandhahastin
249. Narayana
250. Surata
251. Anihata
252. Candrarka
253. Vidyutketu
254. Mahita
255. Srigupta
256. Jnanasurya
257. Siddhartha
258. Merukuta
259. Aridama
260. Padma
261. Arhatkirti
262. Jnanakrama
263. Apagataklesa
264. Nala
265. Sugandha
266. Anupamarastra
267. Marudyasas
268. Bhavantadarsin
269. Candra
270. Rahu
271. Ratnacandra
272. Simhadhvaja
273. Dhyanarata
274. Anupama
275. Vikridita
276. Gunaratna
277. Arhadyasas
278. Padmaparsva
279. Urnavant
280. Pratibhanakirti
281. Manivajra
282. Amitayus
283. Manivyuha
284. Mahendra
285. Gunakara
286. Meruyasas
287. Dasarasmi
288. Anindita
289. Nagakrama
290. Manoratha
291. Ratnacandra
292. Santa
293. Pradyotaraja
294. Sarathi
295. Nandesvara
296. Ratnacuda
297. Vigatabhaya
298. Ratnagarbha
299. Candranana
300. Vimalakirti
301. Santatejas
302. Priyaketu
303. Rahudeva
304. Suvayas
305. Amarapriya
306. Ratnaskandha
307. Laditavikrama
308. Simhapaksa
309. Atyuccagamin
310. Janendra
311. Sumati
312. Lokaprabha
313. Ratnatejas
314.Bhagirathi
315. Samjaya
316. Rativyuha
317. Tirthakara
318. Gandhahastin
319. Arcismati
320. Merudhvaja
321. Sugandha
322. Drdhadharma
323. Ugratejas
324. Manidharman
325. Bhadradatta
326. Sugatacandra
327. Brahmasvara
328. Simhacandra
329. Sri
330. Sujata
331. Ajitagana
332. Yasomitra
333. Satya
334. Mahatapas
335. Merurasmi
336. Gunakuta
337. Arhadyasas
338. Dharmakirti
339. Danaprabha
340. Vidyuddata
341. Satyakathin
342. Jivaka
343. Suvayas
344. Sadganin
345. Viniscitamati
346. Bhavantamanigandha
347. Jayanandin
348. Simharasmi
349. Vairocana
350. Yasottara
351. Sumedhas
352. Manicandra
353. Ugraprabha
354. Anihatavrata
355. Jagadpujita
356. Manigana
357. Lokottara
358. Simhahastin
359. Candra
360. Ratnarci
361. Rahuguhya
362. Gunasagara
363. Sahitarasmi
364. Prasantagati
365. Lokasundara
366. Asoka
367. Dasavasa
368. Balanandin
369. Sthamasri
370. Sthamaprapta
371. Mahasthaman
372. Gunagarbha
373. Satyacara
374. Ksemottamaraja
375. Gunasagaratisya
376. Maharasmi
377. Vidyutprabha
378. Gunavistrta
379. Ratna
380. Sriprabha
381. Maradama
382. Krtavarman
383. Simhahasta
384. Supuspa
385. Ratnottama
386. Sagara
387. Dharanidhara
388. Arthabuddhi
389. Gunagana
390. Gunagana
391. Ratnagniketu
392. Lokantara
393. Lokacandra
394. Madhurasvara
395. Brahmaketu
396. Ganimukha
397. Simhagati
398. Ugradatta
399. Dharmesvara
400. Tejasprabha
401. Maharasmi
402. Ratnayasas
403. Ganiprabhasa
404. Anantayasas
405. Amogharasmi
406. Rsideva
407. Janendra
408. Drdhasangha
409. Supaksa
410. Ketu
411. Kusumarastra
412. Dharmamati
413. Anilavegagamin
414. Sucittayasas
415. Dyutimant
416. Marutskandha
417. Gunagupta
418. Arthamati
419. Abhaya
420. Sthitamitra
421. Prabhasthitakalpa
422. Manicarana
423. Moksatejas
424. Sundaraparsva
425. Subuddhi
426. Samantatejas
427. Jnanavara
428. Brahmasthita
429. Satyaruta
430. Subuddhi
431. Baladatta
432. Simhagati
433. Puspaketu
434. Jnanakara
435. Puspadatta
436. Gunagarbha
437. Yasoratna
438. Adbhutayasas
439. Anihata
440. Abhaya
441. Suryaprabha
442. Brahmagamin
443. Vikrantadeva
444. Jnanapriya
445. Satyadeva
446. Manigarbha
447. Gunakirti
448. Jnanasri
449. Asita
450. Drdhavrata
451. Maruttejas
452. Brahmamuni
453. Sanairgamin
454. Vratatapas
455. Arciskandha
456. Mahatejas
457. Campaka
458. Tosana
459. Suganin
460. Indradhvaja
461. Mahapriya
462. Sumanapuspaprabha
463. Ganiprabha
464. Bodhyanga
465. Ojamgama
466. Suviniscitartha
467. Vrsabha
468. Subahu
469. Maharasmi
470. Asadatta
471. Punyabha
472. Ratnaruta
473. Vajrasena
474. Samrddha
475. Simhabala
476. Vimalanetra
477. Kasyapa
478. Prasannabuddhi
479. Jnanakrama
480. Ugratejas
481. Maharasmi
482. Suryaprabha
483. Vimalaprabha
484. Vibhaktatejas
485. Anuddhata
486. Madhuvaktra
487. Candraprabha
488. Dattavidyut
489. Prasantagamin
490. Aksobhya
491. Arhatkirti
492. Gunadharma
493. Laditaksetra
494. Vyuharaja
495. Abhyudgata
496. Hutarci
497. Padmasri
498. Ratnavyuha
499. Subhadra
500. Ratnottama
501. Sumedhas
502. Amitaprabha
503. Samudradatta
504. Brahmaketu
505. Somacchattra
506. Arcismant
507. Vimalaraja
508. Jnanakirti
509. Samjayin
510. Gunaprabha
511. Vighustasabda
512. Purnacandra
Rajacandra
513. Padmarasmi
514. Suvrata
515. Pradiparaja
516. Vidyutketu
517. Rasmiraja
518. Jyotiska
519. Sampannakirti
520. Padmagarbha
521. Pusya
522. Carulocana
523. Anavilartha
524. Ugrasena
525. Punyatejas
526. Vikrama
527. Asangamati
528. Rahudeva
529. Jnanarasi
530. Sarathi
531. Janendrakalpa
532. Puspaketu
533. Rahula
534. Mahausadhi
535. Naksatraraja
536. Vaidyaraja
537. Punyahastin
538. Pujana
539. Vighustaraja
540. Suryarasmi
541. Dharmakosa
542. Sumati
543. Gunendrakalpa
544. Vajrasena
545. Prajnakuta
546. Susthita
547. Cirnabuddhi
548. Brahmaghosa
549. Gunottama
550. Garjitasvara
551. Abhijnaketu
552. Ketuprabha
553. Ksema
554. Brahman
555. Pungava
556. Laditanetra
557. Nagadatta
558. Satyaketu
559. Mandita
560. Adinaghosa
561. Ratnaprabha
562. Ghosadatta
563. Simha
564. Citrarasmi
565. Jnanasura
566. Padmarasi
567. Puspita
568. Vikrantabala
569. Punyarasi
570. Srestharupa
571. Jyotiska
572. Candrapradipa
573. Tejorasi
574. Bodhiraja
575. Aksaya
576. Subuddhinetra
577. Puritanga
578. Prajnarastra
579. Uttama
580. Tositatejas
581. Prajnadatta
582. Manjugosha
582 A. Natha
583. Asangakosa
584. Jyesthadatta
585. Srestha
586. Jnanavikrama
587. Arcismant
588. Indra
589. Vegadharin
590. Tisya
591. Suprabha
592. Yasodatta
593. Surupa
594. Rajan
595. Arthasiddhi
596. Simhasena
597. Vasava
598. Yasas
599. Jaya
600. Udaragarbha
601. Punyarasmi
602. Suprabha
603. Srotriya
604. Pradiparaja
605. Jnanakuta
606. Uttamadeva
607. Parthiva
608. Vimuktilabhin
609. Suvarnacuda
610. Rahubhadra
611. Durjaya
612. Muniprasanna
613. Somarasmi
614. Kancanaprabha
615. Sudatta
616. Gunendradeva
617. Dharmacchattra
618. Punyabahu
619. Asanga
620. Pranitajnana
621. Suksmabuddhi
622. Sarvatejas
623. Osadhi
624. Vimuktaketu
625. Prabhakosa
626. Jnanaraja
627. Bhisana
628. Oghaksaya
629. Asangakirti
630. Satyarasi
631. Susvara
632. Girindrakalpa
633. Dharmakuta
634. Moksatejas
635. Sobhita
636. Prasantagatra
637. Manojnavakya
638. Cirnabuddhi
639. Varuna
640. Jagatpujita
641. Simhaparsva
642. Dharmavikramin
643. Subagha
644. Aksobhyavarna
645. Tejoraja
646. Bodhana
647. Sulocana
648. Sthitarthabuddhi
649. Abhasarasmi
650. Gandhatejas
651. Samtosana
652. Amoghagamin
653. Bhasmakrodha
654. Vararupa
655. Sukrama
656. Pradanakirti
657. Suddhaprabha
658. Devasurya
659. Prajnadatta
660. Samahitatman
661. Ojastejas
662. Ksatriya
663. Bhagirathi
664. Suvarnottama
665. Vimuktacuda
666. Dharmika
667. Sthitagandha
668. Madaprahina
669. Jnanakosa
670. Brahmagamin
671. Candana
672. Asoka
673. Simharasmi
674. Keturastra
675. Padmagarbha
676. Anantatejas
677. Devarasmi
678. Prajnapuspa
679. Vidvant
680. Samrddhajnana
681. Brahmavasu
682. Ratnapani
683. Indrama
684. Anupamavadin
685. Jyesthavadin
686. Pujya
687. Tisya
688. Surya
689. Uttirnaparika
690. Jnanaprapta
691. Siddhi
692. Mayura
693. Dharmadatta
694. Hitaisin
695. Jnanin
696. Yasas
697. Rasmijala
698. Vijita
699. Vaiduryagarbha
700. Puspa
701. Devaraja
702. Sasin
703. Smrtiprabha
704. Kusalaprabha
705. Sarvavaragunaprabha
706. Ratnasri
707. Manusyacandra
708. Rahu
709. Amrtaprabha
710. Lokajyestha
711. Jyostiprabha
712. Gamanasiva
713. Jnanasagara
714. Parvatendra
715. Prasanta
716. Gunabala
717. Devesvara
718. Manjughosa
719. Suparsva
720. Sthitartha
721. Gunatejas
722. Anuttarajnanin
723. Amitasvara
724. Sukhabha
725. Sumedhas
726. Vigatamoharthacintin
727. Visisthasvaranga
728. Laditagragamin
729. Santartha
730. Adosa
731. Subhacirnabuddhi
732. Padmakosa
733. Surasmi
734. Pratibhanavarna
735. Sutirtha
736. Ganendra
737. Vigatabhaya
738. Jnanaruci
739. Pratibhanacaksus
740. Varabuddhi
741. Candra
742. Ratnabhacandra
743. Abhaya
744. Mahatejas
Mahadarsana
745. Brahmaruta
746. Sughosa
747. Mahaprajnatirtha
748. Asamabuddhi
749. Acalaprajnabha
750. Buddhimati
751. Drumendra
752. Ghosasvara
753. Punyabala
754. Sthamasri
755. Aryapriya
756. Pratapa
757. Jyotirama
758. Dundubhimeghasvara
759. Priyacaksurvaktra
760. Sujnana
761. Samrddha
762. Gunarasi
763. Prasanna
764. Dharmadhvaja
765. Jnanaruta
766. Gagana
767. Yajnasvara
768. Jnanavihasasvara
769. Gunatejorasmi
770. Rsindra
771. Matimant
772. Pratibhanagana
773. Suyajna
774. Candranana
775. Sudarsana
776. Vimala
777. Gunasancaya
778. Ketumant
779. Punyadhvaja
780. Pratibhanarastra
781. Ratnapradatta
782. Priyacandra
782 A. Anunnata
783. Simhabala
784. Vasavartiraja
785. Amrtaprasanna
786. Samadhyayin
787. Aksobhya
788. Prasantamala
789. Desamudha
790. Ladita
791. Suvraktra
792. Sthitavegajnana
793. Kathendra
794. Mahatejas
795. Gambhiramati
796. Amrta
797. Dharmabala
798. Pujya
799. Puspaprabha
800. Trailokyapujya
801. Rahusuryagarbha
802. Marutpujita
803. Moksadhvaja
804. Kalyanacuda
805. Amrtaprabha
806. Vajra
807. Drdha
808. Ratnaskandha
809. Laditakrama
810. Bhanumant
811. Suddhaprabha
811 A. Prabhabala
812. Gunacuda
813. Anupamasri
814. Simhagati
815. Udgata
816. Puspadatta
817. Muktaprabha
818. Padma
819. Jnanapriya
820. Laditavyuha
821. Amohaviharin
822. Avrana
823. Ketudhvaja
824. Sukhacittin
825. Vimoharaja
826. Vidhijna
827. Suddhasagara
828. Ratnadhara
829. Anavanata
830. Jagattosana
831. Mayuraruta
832. Adina
833. Bhavatrsnamalaprahina
834. Caritratirtha
835. Bahudevaghusta
836. Ratnakrama
837. Padmahastin
838. Sri
839. Jitasatru
840. Samrddhayasas
841. Surastra
842. Kusumaprabha
843. Simhasvara
844. Candrodgata
845. Jinajyestha
846. Acala
847. Upakaragati
848. Punyapradiparaja
849. Svaracodaka
850. Gautama
851. Ojobala
852. Sthitabuddhirupa
853. Sucandra
854. Bodhyangapuspa
855. Siddhi
856. Prasasta
857. Balatejojnana
858. Kusalapradipa
859. Drdhavikrama
860. Devaruta
861. Prasanta
862. Suryanana
863. Moksavrata
864. Silaprabha
865. Vratasthita
866. Arajas
867. Sarodgata
868. Anjana
869. Vardhana
870. Gandhabha
871. Velamaprabha
872. Smrtindra
873. Asangadhvaja
874. Varabodhigati
875. Caranaprasanna
876. Ratnapriya
877. Dharmesvara
878. Visvadeva
879. Mahamitra
880. Sumitra
881. Prasantagamin
882. Amrtadhipa
883. Meruprabha
884. Aryastuta
885. Jyotismant
886. Diptatejas
887. Avabhasadarsin
888. Sucirnavipaka
889. Supriya
890. Vigatasoka
891. Ratnaprabhasa
892. Caritraka
893. Punyabala
894. Gunasagara
895. Caitraka
896. Manajaha
897. Maraksayamkara
898. Vasanottirnagati
899. Abhedyabuddhi
900. Udadhi
901. Sodhita
902. Ganimuktiraja
903. Priyabha
904. Bodhidhvaja
905. Jnanaratna
906. Susitala
907. Brahmaraja
908. Jnanarata
909. Rddhiketu
910. Janendrakalpa
911. Dharanisvara
912. Suryapriya
913. Rahucandra
914. Puspaprabha
915. Vaidyadhipa
916. Ojodharin
917. Punyapriya
918. Ratibala
919. Sughosa
920. Dharmesvara
921. Brahmaruta
922. Sucesta
923. Askhalitabuddhi
924. Mahapranada
925. Yasahkirti
926. Ketumant
927. Vighustatejas
928. Jagadisvara
929. Druma
930. Supranastamoha
931. Amita
932. Sucandramas
933. Anantapratibhanaketu
934. Vratanidhi
935. Pujya
936. Uttirnasoka
937. Ksemapriya
938. Jagadmati
939. Priyamgama
940. Caranabhijnata
941. Utpala
942. Puspadamasthita
943. Anantapratibhanarasmi
944. Rsiprasanna
945. Gunavirya
946. Sara
947. Marudadhipa
948. Uccaratna
949. Prasanna
950. Bhagirathi
951. Punyamati
952. Hutarci
953. Anantagunatejorasi
954. Simhavikramin
955. Acala
956. Prasanna
957. Cirnaprabha
958. Nagaruta
959. Samgiti
960. Cakradhara
961. Vasusrestha
962. Lokapriya
963. Dharmacandra
964. Anantaratikirti
965. Meghadhvaja
966. Prajnagati
967. Sugandha
968. Gaganasvara
969. Deva
970. Devaraja
971. Manivisuddha
972. Sudhana
973. Pradipa
974. Ratnasvaraghosa
975. Janendraraja
976. Rahugupta
977. Ksemamkara
978. Simhamati
979. Ratnayasas
980. Krtartha
981. Krtantadarsin
982. Bhavapuspa
983. Urna
984. Atulapratibhanaraja
985. Vibhaktajnanasvara
986. Simhadamstra
987. Laditagamin
988. Punyapradipa
989. Mangalin
990. Asokarastra
991. Maticintin
992. Matimant
993. Dharmapradipaksa
994. Sudarsana
995. Vegajaha
996. Atibalaja
997. Prajnapuspa
998. Drdhasvara
999. Sukhita
1000. Arthavadin
1001. Priyaprasanna
1002. Harivaktra
1003. Cuda
1004. Roca

With metta,

Tan

posted in The Intersection - 0 replies

what is the diference between mindfulness and mindlesness or forms of Samadhi

Fri, 22 Dec 2006 23:57:19 GMT

I was present in a debate in front of my Guru the other day about the buddhist philosophy of mindfulness, emptiness and the Yog philosophy of the mindlesness, samadhi , the eternal self and so on

how do these two fit together

or can they fit togehter to a degree

what do you think?

posted in The Intersection - 8 replies

Vajrayana and Hindu Tantricism

Sat, 27 Jan 2007 20:13:21 GMT

Vajrayana and Hindu Tantricism

Sridhar SJB Rana (Chokyi Dorje)

Buddhist Himalaya: A Journal of Nagarjuna Institute of Exact Methods

Vol. IV NO. I & II (1992)

Copyright 1992 by Nagarjuna Institute of Exact Methods

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Ads both Hindu Tantra and Buddhist Tantra are profound subjects and I am neither a siddha nor a pandit, I gave great trepidations in writing about these subjects. However many writers have written about them as if the two are basically the same and since the two are actually basically different, one being based on the Hindu Advaita view (or one form or the other) and the other totally based on the basic texets of Buddhism especially those as explained by Nagarjuna and his sons and Asanga\Vasubandhu groups. It behaves me to put pen to paper extricating the Vajrayana from wrong views about what it is.

That Hindu tantra may have influenced Buddhist Tantrayana or vice- versa is not the point here. And anyway, so far whatever has been writte4n about this so called influence by one or the other has always depended on which school the writer belonged to. If he is a Hindu non Tantric (who felt uneasy with Hindu Tantra) he felt that Tantra come into Hinduism through Buddhism If he was Hindu Tantric, he felt that Hindu Tantra is found in the Vedas and the Buddhist copied it. If he was a Non Tantric Buddhist again he wrote that later Buddhist copied Tantra from Hinduism etc. However, we must understand that all these are hypothesis and no solid historical proof can be given to prove any of these. There are other hypothesis too about Vajrayana but that is besides the topic.

Now coming back to our main topic, since all spiritual systems can be divided into ground, path and fruit (Bhumi, Marga and Phala) we shall attempt to show how Hindu Tantra and Buddhist Vajrayana is totally different from each other in the ground, path and the fruit.

But first of all before we go into the ground, path and fruit, let is take up the word Tantra itself and see how the very use of the word Tantra in the two systems is totally different and fully Based on each others tenets. The Hindu use of the word (as per Sir John Woodroffe and Dhana Shumsher) is etymologically split up into tananat and trayate iti tantra. Tananat means to expand or expansion (the Nepali word tannu comes from the same root and trayate means to liberate or free. What the above root words mean is to free or liberate by expansion. Expansion of what? Expansion on the limited consciousness into the infinite Braman, Chit , Chidanana, Chit-shakti, Mahamaya, para samvit, paramshiva para bindu etc. In a very simplified form, the Jiva is limited by the various Kancukas (called asta pasa). When the consciousness of the jiva breaks through these kancukas and pasas by expansion he becomes siva.

Pasa Yukta bhavet Jiva

Pasa Mukta Sadashiva.

He who is bound by the pasa is Jiva, he3 who is free of the pasas is Sadashiva. So this is the definition of the word Tantra within the hindu network.

Coming to Vajrayana, however, it must first be clarified that Vajrayana is not limited to Tantra alone, some of the names of Vajrayana are Upayana, Guhyayana, Mantrayana Upayana means it is a way of skilful means, and that is very true because the Vajrayana does have infinite methods to attain the Buddhist enlightenment to suit individual temperaments, situation, communications, predilectilons etc. and includes among its methods non tantric (technically called Sutra methods) and tantric methods too. So it is not true the Buddhist tanrtrea is limited to the use of mantras and deities only. We find within Vajrayana methods and techiniques of sutra meditation types of Vipassyana meditations on all the four mindfulness just like in the Vipassyana of the pali Buddhism. But we also find tantric Vipassyana which uses mantra and deity visualization for samatha and vipassyana. How Vajrayana used Visualization of mandals etc as Samatha- Vipasyana and how it does not contradict even the principles of the Pali texts let alone Sanskrit Buddhism is subject matter for another article, and that Sanskrit Buddhism is as old as Pali Buddhism if not older is yet another issue and that there are forms of Vipassyana within Pali Buddhism itself which uses the mandala principles, for visualisations and repetition of mantra (eg- the Laos Mountain lineages and the Dhammakaya Foundation of Thailand ) is yet another issue.

So, after classifying that there are infinite types of Vipassyana and not all of them use automatically visualization and mantras but also use pure sutra techniques. We will go into the definition of Tantra it self as per Buddhism.

Buddhism uses on of the etymological meaning of tantra which means continuum, a continuity. Another Sanskrit word for tantra, is santaan the Tibetan word for Tantra is “rgyud” which means the same thing. So the Guhyasamaja Tantra defines Tantrs as “ Tantra is continuity and this is Threefold: Ground, Path and Fruit.”

The above tantric texts also calls Tantra- Prabandha. Though both Hindu and Buddhist use Prabandha, even here the meaning chosen is again different. For Hindu Tantra, Prabandha means systematization and to the Buddhist Tantra, Prabandha means continuity and integration.

Rong Zom Chokyi (11th century Tibetan and a contemporary of Marpa) who was a Sanskritist, prefers the meaning of integration in the sense of the integrating into one whole (or holistic) of the different aspects and processes of personality. However, the meaning of continuum has become more popular than the integration.

Of course within Buddhism, Tantra is so multi faceted ( that is why it is called upayayana- the way of skillful means, that no one defining word \ meaning like “integration” or “continuum” can really fully satisfactorily explain away its true significance within the Buddhist network. So then it would actually require multiple definitions to be fair to it. Long Chen Rabjam- Pa (1308-1363) a great Nyingma Tilbetan Master has thus in his ‘ thegpai Chog Rimpooche Zo’ (Uttama Yana Ratna Kosha) has given a series of definition. In its svarupa (essence) tantra means the presence of Vidya (Tibetan Rigpa) and its operation. It can also be divided into two (a) Paratantra which means the true nature (swabhava) of the mind and (b) the literary works which point out the fairness (swarup) etc. The greatmaster Jigme Tenpai Nyima (Skt. Abhaya Dharma Bhanu) defines tantra. “ The attainments to te realised is tantra of ground (Bhumi) or base (Asraya). That by which one realizes the above through the use of skillful means (Upaya Kausalya) is the Tantra of path (Marga). The goal which one perfects (Siddhi i.e. enlightenment: freedom form sorry:) is the Tantra of result.” In this way the ground path and the fruit (bhumi, marga and phala) are limited I;n the same continuum i.e. Tantra. The base (bhumi) is what is primordially. This however is not something existing like the Braman or parasamvit of Hindu Tantra. Nor is it beyound existing and non existing like the Braman of sankara it is free of such concepts as existing or non existing (caatuskoti vinirmuktam), It is a non- conceptualwisdom but does not have an ingerent existence (niswaghya siddha). The bhumi is spoken of in terms of the two truths (satya dwaya of Nagarjana) . The ultimate truth and conventional\ relative truth of Nagarjuna is not the same as the two truths of Sankara. Sanlara’s ultimate truth is an ultimately existent (paramartha satta) whereas there is no such thing as an ultimately existent (paramartha satta) in Buddhism. In other words Buddhist tantra does not have an Asraya or Bhumi on Which this universe is based. The universe is baseless, Groundless. This baselessness or groundless or groundlessness is a more refined ferm of Anatma in that er es automatically inclusive of Anatma. The path is the skillful blinding of means and wisdom (upaya and prajna) to actualise the bhumi which is groundless wisdom and the fruit (phala) is the actualisation of the groundless wisdom, also called Vidya (Rigpa), Sahaja Jnana (Lham Cigkye Yeshe) Prakrita Agrah Jnana (Ma cho thamal gyi shepa) etc.

So as con be seen; the whole purposes of Hindu Tantra is to acrualise ther basic ground of the samsara which is called by various names like Brdaman, Parasamvit, Mahamaya etc. which are all extension of a belief in an Atma where as the Buddhist tantras are geared towards the realisation/ actualisation that the Samsara and Nirvana both are Groundless ie, have no ground or base which is an extensionm of the belief in Anatma also called Sunyata, Pdrajnaparamita, Nairatma etc.

This time we took the definition of tantra in the two system to see that the very definition of the word are different.

Differences In Base, Path and Fruit (I)

We shall now took the definition of tantra in the two system to see that the very definition of the word are different.

The base of Hindu tantra practice is of Advaitism in one form or the other. The Kashmir shaiva tantra call itself very clearly Shaivadvaita and the Shakta tantra calls itself Shaktadvaita. Needless to say Hindu Tantra is not all unanimous in vouching for advaitavada. So there are forms of Hindu tantra which border on the Visistadvaita of Ramanuja and tha dvaitavada of madhavacharya . But for lack of spaci we shlll not deal with (special nondualist) Visistadvaita and (dualistic) dvaitavada schools of Hindu tantra as no effort is required to show that such forms of Hindu tantra are totally different from Buddhist tantra. The ground (bhumi) of the Hindu tantra can be summed up in the work Shiva Shaktyatmakam Viswam ie, Shiva and Shakti are the essence of the universe. In other words Shiva Shaktis is/are the base, the ground of the base. The universe is the lila (play) of the two. The universe is based or grounded in Shiva Shakti, comes out of Shiva. Shakti as its lila (play) and remains grounded in Shiva Shakti at the end. Anyu one who knows the advaita vedanta can see that if Shiva Shakti were replaced by Brahma Maya, this view is not very different from the advaita vedanta of Sandaracharya. Of course, Since there are many forms of Hindu tanrtra like Shakta tantra. Shaiva tantra and even within Shaiva tantra there are the Dachinachara and the vamachara and the Siddhantachara and Kaulachara, there are slight variations to the Basic ground as given above. But basically and broadly speaking they would all agree to ‘Shiva Shaktyatmakam viswam.’ So it becomes necessary to understand what Shiva and Shakti means.

Shiva is the static aspect of the universe and Shakti is the dynamic in; the macrocosmic sense. In the microcosmic since Shiva is the basic awareness aspect of Mind (as per Shiva Surtra) which in being only aware and not able to do anything else but be a witness (Sakthi of the Upanishads) is static. Shakti is the moving thoughts, emotions etc. of the Mind which is ever in movement (opandana of the Spandana Karika).

The base of man is the interplay (lila) of these two (Kama Kala Vilasa ie- Erotic play of Kama- Shiva and Kala- Shakti.) Likewise the base of the cosmos is the same Shiva Shakti evoked in a macrocosmic scale. In the words of the Pratyabhigya Sastra the bgase is the ultimate reality is Prakash Vemarsamaya. Prakash is the eternal light without which nothing con appear and it is Shiva. Vemarsa is Shakti, the swabhava of Shiva. It is so to speak, the mirror, in which Shiva realizes his own grandeur, power, beauty. Vimarsa is the Kartitva Shakti of Shiva. The ultimate reality is cit or Pasrasamvit, the non –relational consciousness which is Kama Kala , Shiva Shakti, Prakash-Vimarsa.

Whether the emphasis is given to Shiva or Shakti depends on whether one is seeing the ultimate reality from the eyes of the Shaiva Tantra or Shakta Tantra. so this is the ultimate reality (the Paramartha Satta) of the Hindu tantra which substitutes only in the mane t he vedantic Brahman and is two rather that only one (Brahma) as in the Vedanta. However, like the Brahman, these two Shiva and Shakti are actually one. Therefore they truly exist. otherwise they could not be the Paramartha Satta, the ultimate reality.

The Buddhist bhumi is totally different. The ground of the Buddhist tantra can be described in various ways. The Sutra Mahamudra and the Mahasandhi traditions define the ground as Primordially Pure which is just a technical way of saying Primordially Empty which again in Theravada language woukd boil down to Anatma. Of course Primordially Pure goes deeper than just Anatma, but again this is another subject. In the Sakya tradition of the Tiabetan Vajrayana, it is said Sal tong zung juk ryu yee chen key dang or in Sanskrit 'Prabhaswar sunyata yuganadha cha sahaja hetu' which means 'Clarity, Emptiness and their two in one are the spontaneously born Cause- Base. Another term used is Groundless Awareness which means Empty Awareness. What all the above words (and many others mean is that the ultimate truth is that there is no ultimate reality/existent (paramartha satta) that one can grasp or hold to as something. And itits exactly this non-grasp ability because there is nothing to grasp because everything is ultimately impoty of real existence or that there is no Atman (truly existing self) whether in the person (pudgal nairatmya or in the phenomenal world- dharma Nairatmya) that is the ground of Buddhist tantra.

So Hindu tantra has a Paramartha satta by the name of Parasamvit which is the union of Shiva and Shakti as its base which is to b

e actualised as its phala (fruit). But Buddhist tantra has anatma or emptiness of real existence of all Dharma and Pudgal. Including the mind which is technically in tantrik terminology called groundless or unity of Emptiness and Clarity, Emptiness and Appearance, Emptiness and Bliss or Primordially Pure as its base to be actualized as its frit. In another words Buddhist tantra is based on the non existence of any Paramartha satta and is geared towards the realization/actualization of this existential fact, whereas Hindu tantra is based on a Paramartha Satta and its actualization.

It is obvious that the very ground or base (Bhumi) on which these two systems of tantra are based are diametrically opposed.

One on the realization by a Wisdom consciousness of the non- findability (anupalabdhi) of any sort of Paramartha satta (ultimate reality) anywhere and the other the actualization or realization of some Paramartha satta (an ultimate reality that truly exists). Needless to say this is the basic difference between Buddhism and Hinduism as a whole.

Difference In Their Base, Path and Fruit (II)

Many persons are confused about the fact that both Vajrayana and Hindu tantricism use mantra and deities in their practices as a proof that their practices are basically the same.

Needles to say, it is based only on surface understanding of both Hindu tantricism and Buddhist Vajrayana.

First of all, the very base ie, the foundation on which Hindu tantric practices, is to realize an Ultimate real/Existent (Paramartha Satta).

Where as the foundations of Buddhist tantra is to realize that there is no Paramartha Sata ie there is Emptiness of the Paramartha satta.

Anybody can see that to realize there two diametrically opposed base would require an almost equally diametrically opposed path.

So just because both happen to use mantras and deities it is naive to state that these practices are the same or even similar.

To Buddhism all practices (meditation, mantra- visualisation), no matter what name you give it, are done to actualize some thing. Be that some material gain or some subtle form like the Braman/Atma of Vedanta or the Shiva-Shakti of Shaiva and Shakta tantra.

They are only the extended versions of materialism. All of them are geared towards the achievement of one thing or the other; be it gross or subtle.

The strategy to free oneself from this sorrowful world by creation/fabricating (Parikalpit) on Absolute/Really Existing/Eternal, unchanging is merely a subtle version of the strategy of escaping from the problems and boredom of life by escaping with the help of achieving money or other such things.

All of these are escapists strategy and are labeled materialistic solution.

By the same logic, the search for the eternal Unchanging Atman/Shiva Shakti and escaping to them from the sorrows of life is called spiritual materialism (adhyatmic bhautikvada) in Buddhism.

The only true freedom must be a facing of the actual situation of the world as it is (tathata) without creating escapist dreams or fabricating dream realities unlike the world and which there fore is unchanging, really existing and so on.

The whole of Buddhist path is geared towards teaching or making the individual re-learn how to face the actually reality (Yathabhuta) and not see the world according to a conditioned visions, whether they are ordinary human conditioning or learned conditioning through religions for example, and eternal Atman of the Upanishads.

Whereas according to Buddhism, the whole of Hindu tantricism is geared towards the realization of exactly such a fabricated (albeit refined) dream like the Atman.

Her, it is important to notice that it is not possible that Hindu tantricism which is based entirely in search of an Ultimate Reality separate from this samsara itself as Nirvana can have the same practices as Buddhism.

Hindu tantric practices are based on the belief that the ten Mahavidya as (ten great wisdom deities) are really existing and by continuous 'japa' of their mantra, one will slowly get their grace through which one will slowly identify oneself with them and become the Mahavidyas themselves and be liberated.

The progress of the practice is from Dasoham (I am slave) where the practitioner believes in the deity as his/her Master or Lord. With continuous 'japa' of the deity (as the saying goes japad shiddi japad siddhi, japad siddhi no samsaya meaning siddhi is attained through japa...no doubt) one slowly merges into the deity (like Kali, Tara or Tripurasundari) and becomes one with the deity.

At this stage it is called Soham (that I am ie., I am Shiva/Kali).

Then with more japa or more accurately more japa of the mantras got in series called Krama Dikcha, he/she becomes completely dissolved into kali/Tripurasundari so that no 'I' is left anymore and only the deity is left.

At this stage it is called Naham (no me). And this is the Acme of Hindu tantra where the personality has completely dissolved into one of the ten (dasa Mahavidya) and what is left over is the ultimate reality called by whatever name-Kale, Dhumavait so on.

It is said in the Mahanirvana Tantra 'Krama dikcha yuttor devi, Kramat sambhur bhver' (As the person becomes endowed with Krama Dikcha (serial mantra initiation) gradually the person becomes Shiva.)

The actual modus operandi is that the disciple first receives the initiation of one of the Mahavidya from a Guru. Hi learns the mantra and dhyana (visualisation).

He, then, does japa dhyana of the deity ie., he visualises the deity in front of him and repeats the nyasa and mantra.

Nyasa is placing the deities in different part of the body and varies with different Kramas.

So one imagines various deities (who are part of the Karma of the "Mula Devata" in different joints of the body by touching that part of the body with ones, fingers and repeating the mantra.

Exactly how it is done varies with the various kramas.

The rest depends on doing more and more japa (as said above) and completely getting oneself absorbed into the visualised deity until their unity and finally only the deity is left.

In Buddhist language this is more and more samatha (absorption) until identification and loss of self occurs.

It has to be mentioned that all forms of Hindu tantra are not unanimous in their basic concepts unlike all forms of Buddhis tantra (who are all unanimous in there basic concepts).

1. Some forms of Hindu tantra (Kasmir Shaivism) believed that Shiva is in one's own mind; but the majority believe that deities exist independently and the personality which is unreal dissolves into the Real Deity.

All forms of Buddhist tantra believe the essence of all deities is ones own mind.

2 Whereas visualisation and mantras in Hindu tantra are limited to the ten Mahavidyas as the highest forms of deities, but in Buddhist tantras these are. relegated to the positions of only protecteors of the Dharma (dharmapalas) who con only clear obscuration in a practitioners, practice but not really give enlightenment.

But besides these dharmapalas like Mahakala or Mahakali, Buddhist tantras also gave visualisations and mantra of Gurus, Bodhisatvas like Manjushree, Avalokitesvara, Vajrapani and Ista devas.

These, it is made clear-especially the Ista devas (called Yidam in Tibetans) are your own Mind and not something separate. And it is only the proper use ie., samatha- vipassyana of Mind Deities (the word Yidam in Tibetan means Mind Bond) that can liberate.

Simply repeating mantras and visualising is not only said not to liberate automatically but can also lead to more subtle forms of spiritual materialism according to Buddhist tantra.

Among the Newars, the priests of Hindu Newars are called Deobhju whereas Buddhist Vajrayana priests and called Gubhaju. It Showa clear differences in emphasis to Hinduism Devas are the supreme and represent various forms of god, that is why the priest is called Deobhaju. But for Buddhism Deva are manifestations of the mind and the mind and the Guru are one. So the Guru is the supreme. He creates the devas and introduces them to the disciple. He and ones own mind are not really two.Further more there is no God (Ishwar) In Buddhism so the question of the devi/devatas in Vajrayana becoming manifestation of god (Ishwar) is completely out of question. That is why the priests of Vajrayanas are called Gu(ru)bhju. It is also not surprising that manuy western scholar call Tibetan Vajrayanas as Lamaism. Although this is inaccurate and actually wrong since there actually is no such thing as Lamaism. however it is true that the word lamas means guru and the lama is supreme in Tibetan Vajrayana as well.and Lama is the Tibetan word for the Sanskrit Guru. The Buddha himself, in all forms of Buddhism is the Supreme Guru and not by any means some sort of replacement for god in the other forms of religion. So the Devas are manifestations of the mind itself given architypal forms for quick purification and Samatha (called Shiney in Tibetan) i.e. quietening the mind. They are never really independent of the nature of mind which is called Empty and Luminous in Tantrik terminology. So all the deities and their consorts are sons are only metaphoric ways of expressing manifestations. It is totally stupid to say, as some so called Vajracharyas influenced by Theraravad have written that Vajrayana has created many Buddhas out of the one Sakyamuni Buddha and given them wives and children. Vajrayana has not created replacements for the historical Sakyamuni. What Vajrayana has done is discovered easier ways to purification and Samatha through Visualising metaphoric forms of the enlightened mind of Sakyanumi. As I have already mentioned the firm of Vippassyana most common in Vajrayana is through Chittanusmriti ie. mindfulness of the mind. Visualising of various mandala like forms and spontaneous appearance of Devas in meditation of this kind is found not only in Vajrayana but also the Theravada Buddhist tradition of the mountain tradition of Laso. So these Theravadin."Vajracharyas" who have tried to make fun of the mandalas of Vajrayana are also criticising their own Theravada traditions as practiced in the Laos mountains. I believe this is breaking of one of the major shilas in the Theravad tradition (creation disturbance in the Sangha).

Hindu tantra certainly does not use the Devi/Devata in this way except in the Kashmir form of Shaiva tantra as mentioned before.

As mentioned earlier the ten Mahavidhyas are the ultimate deities in Hindu tantra who represented God or Ultimate Reality depending upon which amnaya (way) of Hindu Tantra one follows. However in Buddhist tantras as already mentioned non of the visualised represent either god or the Ultimate Reality (Paramartha Satta) and this has already been clearly explained in the foregone pages.

As already said what they request is the mind or the Guru. There are various classes of deities (Visualisable form would be more accurate in Buddhist tantra) whose concept of Devas is so drastically different form that of Hindu tantra that they can not in any way be called even remotely similar. The various classes of forms used for meditation in Vajrayana are: 1) Guru 2) Buddhas and Bodhisatvas 3) Yidam 4) Dakinis and Dharmapala.

1. Guru: Who Represent the entire lineages from Sakyamuni till now. Since every teacher that comes from an unbroken lineage represents every other in the lineage, their enlightenment being the same, it is not necessary that only Sakyamuni represents the Guru. So in the Vajrayana tradition not only Sakyamuni but also Padmasambhava, Naropa, Milarepa, Virupada, Karmapa and a host of others who represented the Enlightenment of Sakyamuni are also used as Guru- Visualisation. This is totally non-existent in Hindu tantra which has only Guru Puja which is done to ones own Guru on certain days like Guru Purnima; but no meditation which uses the Guru for Samatha- Vipassyana is found. Furthermore the concept of a pure lineage, unbroken so that any one lining Guru's mind is the same as any othey before him (which is a technical way of saying that they have all experienced the same true enlihgtenment and not defferent states as per each Guru and certainly does not mean have lost their individuality or identity such as a concept does not exist in any form of Hinduism except those influenced by Buddhism. What I am talking about is the transmission from generation to generation of exactly the sami enligheinment state without distractive changes, not transmission of concepts or ideas from generation to generation which is found in Hinduism also. This concept of the same (pure) enlightened state "being tranmitted" generation to generation without any breakage (which would open up distortions) is very important for all forms of Buddhism which emphasis meditation and the ewperience of experience of enlightenment and especially for Vajrayana which is one of the most practically oriented forms of Buddhism.

2. Buddhas and Bodhisattvas: Although Buddhas and Bodhisattvas technicall came under the heading Guru, here, We are talking about forms like the five Tathagatas (called by the misnomer pancha Dhyani Buddhas) and Manjushree. Avalokteshvara, Vajrapani etc. Of course all of these represent the Guru too. The panch tathagata represent the essence (which is primordially pure) of the five passions in us enumerated as Akshobhya for krodha, aggression, Vairochan for moha/stupidity, narrow-mindedness, Amitabha for Kama/passion desire. Amogha Siddhi for paissunya/jeolousy. Ratnasambhava for manas/pride. If these passion (kleshas) were not primordially pure (which can be seen as either empty of real existence (Niswabhavasiddha) for begining less time or as non-dual widsom (advaya jnana) from begining time. One could never be free of them as they (the kleshas) would really exist eternally. This primordial purity of each passion os represented by the five tathagatas. The pancha tathagata also represent the five skandhas in their true nature (not as how they appear to the deluded mind) which again can be called as non-dual wisdom or emptiness (which, when understood, property are not contradictory but this is a subject by itself) It is also important to mark the use of the word advaya as opposed to the Hindu advaita which are contradictory concepts and not the same at all -as many Hindu and Buddhist scholars have believed. So coming back to the pancha tathagatas, anybody can now see that they are not subdivisions of Sakyamuni nor can you speak of them as personalities who have wives and children. The consorts and sons are also equally metaphorical automatically.

Furthermore these kinds of devas (Bodhisattvas and Buddhas) are used again like the Gurus for specialized forms of Samatha- Vipassyana: and needless to say such methods are not found in Hindu.

3. Istadeva (Yidam in Tibetan): The word Yi-dam translates something like Mana bandha in Sanskrit. All these dieties are Mind-Bonds/Mind Bound. So evidently the use of the word. Istadeva is not the same as in Hinduism. Although in both Hibduism and Buddhism you can speak of Istadeva as pr\ersonal deity, in Hinduism he is someone who es the goe and master above one and the one into which one dissolves ones little self wnereas in Buddhism the Ista being the beaarest or poersonal deity symbolosong ones own mind. the true nature (svarupa nof the deity) is the same as the nature of mind on which one does vepassyana of the chittanusmriti group. So Istadevas are merely ones own mind given vesualisable forms and vipassyana on them os therefore Chittanusmriti. Using what is called the Utpattikrama and Sampannakrama (often translated into English as development/generating), creative stage which is the tantrik way of doing Samatha and uses the Buddhist meditative principle called devanusmriti (called Devanussati in the Pali canons, and fulfillment/completion/perfection stage which is doing vipassyana on the true nature of mind. This vipassyana on the true nature of mind is the ultimate meditation in all forms of Buddhism-Theravada, Mahayana Sutra or Mahayana tantra traditions.

Hinduism has no concept of practice similar to the Yidam practice of Vajrayana. All Yidams (Istadevas) belong to the five families (pancha Kula) ie. the family of the five Tathagatas Since the five Tathagatas are linked with the five predominant defilements practioners are also divided into these five kulas.

So each person chooses an Istadeva out of the Kula he belong to or is chosen by his guru. The deity, his emotional tone, the practice related to him are suitable emotionally for that particular practioner who belong to the same family. That is why the Istadeva practice is very swift in ripening in the mind to make it ready to recognize or realize or actualize the nature of mind fully. Whereas in Hindu Practice, it is the deity that gives liberation through his grace, in Vajrayana the Yidam (Istadeva) is the major support or aid for the spontaneous arising of the actualization of the nature of mind and it is only the actualization of the nature of mind that gives liberation. The various deities used for Yidsam practice depends on which of the four tantras (or six tantras as per the old schools) is used to practice Samathavipassayana. The six/four tantras are a topic by themselves; but the fourth tantra called the Anuttara tantra (unexcelled tantra) is usually used as the quick way to enlightenment. Some of the Istadevas of the Anuttara tantra are Kalachakra, Mahamaya. Guhyasamaja. Chakrasamvara, Hevajra and so on, none of which are found in any Hindu tantric scriptures.

4. Dakinis and Dharamapalas: The fourth group of devas used are dakinis, dharmapalas and lokapalas. These deities correspond to the devas found in Hindu tantra, Mahakala/ Kali etc: but they are used as protectors and clearer of obscurations on the path of enlightenment. So the 10 Mahavidyas (with the exception of Tara) are not givers of enlightenments, but rather helpers on the way who clear away obstacles to practice and enlightenment in Vajrayana. So even with the group of devas (which seem to converge and to a greater degree to Hindu dieties) their use is totally different. They are not even similar. But even Sri Lanka Theravada uses Indrra as a Dharmapala (protector of dharma), so such use of Hindu deity is found in all Buddhist tradition.

posted in The Intersection - 1 reply

Buddha's Inner Teaching -- Kalachakra Workshop

alxindia — Mon, 02 Apr 2007 07:26:02 GMT

Announcing A Powerful Workshop in Spiritual Technology
from a New Ancient Tradition

KALA CHAKRA PROCESS
The Inner Discovery of Lord Buddha

with Alx Uttermann & Jonathan D. Rosen

Date: Sunday, April 22nd, 2007
Time: 10:30 a.m.

Location: Scotts Valley, CA (near Santa Cruz)

Cost: $154 plus materials

Details: http://www.karmatalk.com/santacruz_events.htm

What Is the Purpose of Your Enlightenment?
"Turn your life to be a holy healer, a soul healer. Otherwise what is the purpose of your enlightenment? What was the reason Jesus helped all those people? What was the reason Buddha meditated and meditated? His soul completely healed millions of people; his soul was prepared like that. To everyone praying to him, he sent his energy. When you are in the body try to do that practice. Then when you leave from your body, whoever thinks on you, completely your soul energy comes to help to them."
- Sri Kaleshwar

KALACHAKRA PROCESS

In December 2006, Sri Kaleshwar, one of the most respected young saints in India, gave out this ancient soul knowledge & healing mechanism, originally discovered by Lord Buddha. This occasion, at Joshua Tree, in America, marked the first time this ancient Kalachakra Process has been given out in the West. In addition to a deep system of soul healing & understanding, The Kalachakra Process includes a series of mantras and a yantra (sacred energy diagram).

"Once the Kalachakra Yantra is with you, Time cannot bite you that easily." - Sri Kaleshwar

The benefits of Kalachakra knowledge include making the soul healthy through:

* switching pain and suffering to happiness & divine understanding

* enlightenment experiences -- links to soul travel & womb chakra

* smoothing the illusion of time; creating protection circles so the illusions don't hit so much (otherwise they start on each soul, at birth)

* allowing us to recapture the energy of happier times in our lives, and bring that energy to our soul in the present time, in order to dissolve depression, heartbreak, and other debilitating emotional conditions.

About Alx & Jonathan:

Since returning to the Santa Cruz mountains in March '05 from seven years in India, Alx & Jonathan have been teaching extensively and facilitating healings in the area. The insights, practical techniques, healing information and dazzling energy they're sharing all flows from this dynamic, 'new ancient tradition' of the top Indian masters in history & Sri Kaleshwar. Alx & Jonathan facilitate a regular weekly Sai Shakti Satsang every Thursday night in Scotts Valley, CA.

What They're Saying:

"Satsang was grrrrrreat! I love that you two bit off a big chunk and got down to it. The topic sparks my conviction and dedication to the healing process." -- J. T., Santa Cruz

"Thanks again for your beautiful workshop. Seeing you, getting that blessing of the yantra, experiencing your style of teaching with its joy, enthusiasm and humor, our discussion of each individual student's mastery and the difference in their charges or dharmic duty, it was all WONDERFUL and so needed for me. It has made a world of difference to me." -- M.F., Portland

"It is truly a delight to watch the two of you step into leadership which such love and dedication. It shows a true self mastery to be able to give so much so deeply to so many. May all your days be blessed and may you feel the gratitude of my heart for your sharing of the sacred knowledge." -- G.R., Grover Beach

"Again, Blessings to you both for your wonderful work and sharing the Divine Knowledge. I will certainly do my part to keep the energy going..." -- S.W., Los Angeles

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oh...sooooooooo...quiet!

Nandi — Wed, 30 Aug 2006 01:04:25 GMT

it's been very quiet around here. how are all of you doing? i've been busy with school, mostly.

i've decided to commit myself to reading one (non-required) book from cover to cover, which is a pretty big deal for me as I have a habit of being in the middle of many books at any given time. i'm working on "cutting through spiritual materialism" by chogyam trungpa at the moment. has anyone read this? i'd love to share about this book and what it's stirred up.

if not, what else are people reading?

posted in The Intersection - 8 replies

Invitation to participate in Global Trial of Mahayoga/Siddhayoga

Dilip — Tue, 23 Jan 2007 01:09:52 GMT

SHRI SHRIGURAVE NAMAHA

Param Pujya Shri Narayankaka Dhekane Maharaj would like to invite everyone on this earth to participate in a Global Introductory Trial of Mahayoga Shaktipat (Siddhayoga) for the uplift of all humankind. This introductory trial will be held on January 25th, 2007 from 7:06 am to 7:27 am local time, and those interested can participate during that time at no cost from the privacy of their own homes. All are eligible to participate in this trial regardless of religion, race, sex, age, caste or creed. This world-wide trial can be considered to be a “trailer” or a precursor for the awakening of one’s Kundalini Shakti (Universal Life Energy) through Shaktipat (transfer of Energy) from a Siddha Yoga Master. It is a rare opportunity to experience first-hand such a transmission of Energy from a Siddha Guru.

Here’s how to participate:

• At the designated time (January 25th, 2007 from 7:06 am to 7:27am local time) sit comfortably with your eyes closed in a quiet location in your home. Instantly observe a wave of energy along your spinal column.
• Relax your body completely in order to minimize the awareness of your body.
• Let your mind observe your involuntary breathing.
• Observe your experiences during the designated time interval and please report them by e-mail to P. P. Narayankaka Maharaj at (mahayoga_kaka@yahoo.com) or at (info@kundalinishaktipatayoga.net).

India, from time immemorial, has considered our world as one nation, with Prana Shakti/Universal Life Energy as the common basis for all human beings. P. P. Narayankaka Maharaj intends to demonstrate our Universal Brotherhood through this Global Trial of Mahayoga Shaktipat.

P. P. Shri Narayankaka Dhekane Maharaj (Kaka Maharaj) is a leading teacher and proponent of Mahayoga (Siddhayoga), a centuries-old tradition of spiritualism and Yoga that guides its followers to spiritual self-realization, while continuing to live productive lives in society. He is the only living disciple of P. P. Shri Loknath Tirth Swami Maharaj, who initiated other leading 20th century luminaries of Siddha Yoga, including P. P. Shri Gulvani Maharaj. Kaka Maharaj’s objective is to spread the practice of Siddhayoga through Shaktipat, at no cost, so that as many people as possible can achieve spiritual self-realization, thus making the world more peaceful and serene.

More details of Mahayoga (Siddhayoga) can be found at (www.kundalinishaktipatayoga.net).

posted in The Intersection - 0 replies

Practice and Our Daily Life...

Nandi — Thu, 11 Jan 2007 19:40:36 GMT

What is it that is the hardest for you to fit in or get into your day? What is the easiest? What is it that you leave out of your day that leaves you feeling out of sorts? What's the most difficult thing for you to develop discipline around?

posted in The Intersection - 3 replies

Has anyone experienced this before? deep breath, chest out (or in) some sort of body bend, light head, motor functions stop

Bryan — Mon, 13 Nov 2006 21:55:02 GMT

What I think I'm doing is practicing ego loss. Holding the breath while bending forward inducing a mild high feeling. Has anyone knowledge of this? experienced this?

posted in The Intersection - 5 replies

what is the history behind the earings other than the roman and the sialors?

Bryan — Wed, 06 Dec 2006 07:22:11 GMT

what is the history behind the earings other than the roman and the sialors?

im trying to find info ont eh history of earings. does it imply manhood?

posted in The Intersection - 3 replies

Buddhism and Psychology

el_tortugo — Sun, 10 Dec 2006 18:42:40 GMT

Can anyone tell me where Chogyam Trungpa is coming from in Glimpses of Abhidharma or any sources online that talk about Buddhism and Psychology?

posted in The Intersection - 1 reply

An Invitation

Nandi — Mon, 11 Dec 2006 00:13:59 GMT

I am a local community member representing Maha Siddha Dharma. We are a non-profit organization that would love to bring your attention to an amazing opportunity for you to make a tax deductible, charitable donation to support important humanitarian work. Please see below for a description of each project and how you can donate.

Each year, my spiritual director, Kali Ma (www.kalima.org) travels to extremely impoverished areas in India and Nepal to hand-deliver supplies and donations to several orphanages, a hospice and the elderly.

Here is the moving information on what and where and who she will be serving...

Nepal Grassroots Orphanage
In Kathmandu, Nepal, Kali Ma will be visiting the orphans at a local grass roots orphanage. It is actually just a three-room-home of a couple, who out of mercy, took in 30 children whose parents had been killed in the recent civil war in Nepal. Most of their parents were civilians who were simply at the wrong place at the wrong time. Many of these children actually witnessed their parents being killed and are quite traumatized. Out intention, with the help of the community is to not only bring a donation, but also bring art supplies for the children and possibly more.
Our goal is to raise $1200.

Himalayan Kids House Orphanage
In Dehra Dun, India, Kali Ma will visit the HKH Orphanage run by Lama Tenzin. www.himilayankids.org/ These children come from the remote region of the Dolpo which is not Tibetan, Indian or Nepali and so are not eligible for government assistance. There is little education, schooling, or medicine in the Dolpo, nor roads; all transportation there is still by horseback. Children in Dolpo start work as early as the age of four, gathering twigs and yak dung for fuel, or minding the yaks. Living with their animals, the children often contract diseases such as skin anthrax. Food is comprised of barley meal, yak milk, yak cheese and Tibetan tea. Recently, seven new children were rescued, so that the orphanage now houses 19 children. The money we raise will be used to bring medical supplies, and remedies for cough, cold, flu and parasites to the children , and $1000 of funds may be distributed towards food, their schooling or whatever the orphanage sees fit.
Our goal is to raise $1500.

Buddhist Hospice Project
Also, in Kathmandu, Kali Ma will be raising local attention and support for the Buddhist Hospice Project in Nepal. Buddhists who do not have money to pay the monasteries in Kathmandu have no place to die a respectable death nor receive a proper funeral. Hindus, who are expected to leave their home when they are dying, often still live for weeks, and without money to pay for hospice care, are left homeless and wandering in their final days. The Buddhist Hospice Project has been created in order to offer refuge for the dying and proper funeral for the dead as well as a place for families to gather to honor their dead . It is a humble place that relies on charitable contributions for function and facilities. I, personally, can not even imagine what it would be like to not even have a bed to rest in at such a time as death and dying... It is so intense to think about.
Our goal is to raise $500.

There is more...
I will stop here so as, hopefully, not to overwhelm you.

If you are interested in helping, there are several options to make a tax-deductible donation for this truly great cause.Please respond to me directly and I will give you information on how to take the next step.(And this way I get to thank you in person. It really means so much to me to be helping in this way. If you were to join me, so much could happen. Even $50 would sponsor a kid for a whole MONTH of living expenses/needs. You have no idea how much you could help with very little. Anything would help...)

Thank you so much for taking the time to read this.
I hope I hear from you soon.

With love and warmth,
Nandi

posted in The Intersection - 0 replies

checking in..

Nandi — Wed, 06 Dec 2006 07:17:42 GMT

hi!!!

haven't been around in a while....grad school has me drowning in work. i have to admit, however, that i've developed a yet unparalled knack at procrastination of the sorts that has yet been unseen in my own lifetime.

*sigh*

how are people doing? there seems to be a lot of energy running around in the universe lately stirring up all sorts of trouble...and opportunities for transformation...

posted in The Intersection - 0 replies

Protective Spirits

charles — Sun, 15 Oct 2006 04:23:22 GMT

Folks--

--I'm in a vulnerable time now, and yet about to go on a long trip. A friend of mine suggested I call on my 'protective spirits' and ask for their care.
--Anyone have experience with such practice(s)?
--As a Yogi, it seems rather Shamanistic to me. But what they heck, if it works...

posted in The Intersection - 9 replies

Kind of fun, kind of lame self-questionnaire...

Dionysus — Thu, 27 Jul 2006 00:58:26 GMT

Someone mentioned this little self-questionnaire to me and I thought of this tribe. I think it's a bit rudimentary for many on here but some people might like it.
It's a series of 20 questions on your beliefs about many facets of religion - from who you thought Jesus was, what you think happens after you die, what is evil, how you feel about abortion, etc. You choose from among 5 possible answers (some with barely different nuances), and also rate how important each belief is to you.....hit submit at the end, and then get a score how your answers match up with all the world's religions and sects (i.e. you're 82% the same as Mahayana Buddhism, 22% with Mormons, etc.).
To take the test, go to www.selectsmart.com (it's a commercial site, selling a whole bunch of stuff also), and then go to the "Religion Selector" at the top. You might also like their philosophy and political tests (compares your political beliefs to all the likely 2008 Presidential candidates) as well.

posted in The Intersection - 4 replies

Ashtavakra Gita?

zen-flux — Sat, 08 Jul 2006 22:11:40 GMT

someone recently pointed me towards the Ashtavakra Gita..

http://en.wikipedia.org/wiki/Ashtavakra_Gita

have acquired a copy yet to read it.. was wondering if any of you have read it, what your thoughts were on such, etc...

posted in The Intersection - 4 replies