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Buddhism is not saying that objects have no beauty whatsoever. They do have beauty. The craving mind, however, projects onto an object something that is beyond the relative level, which has nothing to do with that object. That mind is hallucinating, deluded and holding the wrong entity. ~ Lama Yeshe The Hallucinating Mind

Taking up meditation is not very different from taking up skate-boarding, or dancing. Awkward in the beginning, fun and tumbles in the middle, and finally, it becomes second nature. Where there is frustration, know that you are at the beginning. When it starts to get enjoyable, coupled with experiences that are strange and confusing, know that you are at the middle; when the rhythm is established, that is the fruition. It has become habit. Its a whole process of discovering your own rhythm and merging with it so as to derive a level of ease. Sometimes, the greatest inspiration comes during the period of disengagement, and not otherwise. Approach the practice with a young mind - this helps to maintain playfulness, enthusiasm, and a sense of wonderment. Try not to over-analyse the moves, or it can get difficult to lift yourself off of first base. There is no right or wrong - it all comes down to discovering your potential for adjustments to take root. It is a long process, so go easy on yourself. Take time to savour both the activity and non-activity, equally. They both yield results, regardless.

It is, and more... 14 = sure to die 24 = can easily meet with death 34 = death or life.. just a roll of the dice 44 = double-death (a most taboo number) Other perms like 114, 124, 144, 224, 244, 444, 144, 244, 444, and so on... are also avoided.

Curiosity is definitely a good quality, but it does need the component of maturity and discipline to couple it with if real spiritual growth is the aim. Its obvious from the many pleas for help on this forum that a lot of issues could have been avoided had people put some kind of check on their curiosity. And also, to explore that aspect of development within an authentic environment vis a vis accessing sound resources and reliable mentors with integrity.

What you said is right, but its not actualised in a lot of us. If it was, there would not be such unhappiness, dysfunction, and disparity in the world today. Its one thing to say, "There is no separation between you and you", and an altogether different thing to live within that awareness. Perhaps you can, and the people you associate with can, but for the majority, the illusion of separation is very concrete.

Definition of a Bodhisattva As for some further explanation of the term “bodhisattva”, its definition is very specific. Sometimes “bodhisattva” is misunderstood as simply meaning somebody who has concern for other sentient beings, and who cares for them. Although this is very good, and constitutes one of a bodhisattva’s ways of dealing with others, it does not make a person a bodhisattva. The defining characteristic of a bodhisattva is the development of bodhichitta, the wish to attain enlightenment in order to benefit beings; once this wish has arisen one becomes a bodhisattva. When we like to give people food, clothing, and shelter, this is very good; a bodhisattva should do these things if it is the best he or she can do, but through such actions alone we will not become bodhisattvas. A bodhisattva is someone who is inspired by the aspiration to realize enlightenment for the benefit of all sentient beings. This is bodhichitta, the characteristic of a bodhisattva. To understand this definition is quite important, as it describes somebody who is wise as opposed to someone who is a very good person but not necessarily enlightened. Thus, the definition of who is a bodhisattva is directly related to enlightenment, to buddhahood. The Tibetan expression for bodhichitta is ‘jang chub kyi sem’. Here, ‘jang chub’ means “enlightenment”, and ‘sem’ means “mind”; ‘kyi’ is a particle indicating that “enlightenment” describes a type of “mind”. Thus the phrase means “mind of enlightenment”, or “mind focused on enlightenment”. The word for bodhisattva, ‘jang chub sem pa’, means one who has this ‘jang chub kyi sem’. The word for buddhahood also uses these terms: it is called ‘jang chub kyi go pang’, or “the state of enlightenment”. So all these are interrelated; in this way the term “bodhisattva” is totally connected with enlightenment. ~ Tai Situ Rinpoche

Devotion is the Single Remedy "In Buddhism, particularly in the Vajrayana, devotion is very important. With devotion, you appreciate and respect the lineage masters and their teachings, and you stop doubting, hesitating, and searching. Your mind becomes firm, rich, and moist like good soil. With devotion, you are content and realize that everything you have is very precious. Your beautiful qualities bloom, and you see the beautiful qualities in others more vividly than before. You settle into your true nature. Devotion does all this. This is why the Buddha repeatedly said in the tantras that true realization is born from devotion combined with bodhichitta. There is no other method. The importance of devotion is emphasized not only in the Vajrayana, but throughout the Buddha’s teachings. The Vinaya—renowned as the foundation teaching of the Buddha—talks about devotion. Examine any Mahayana sutra and you’ll read about the importance of devotion. Read the 100,000, 20,000, or 8,000 stanza volumes of the Prajnaparamita teachings—devotion is stressed throughout. The life story of the Buddha himself is a testament to devotion. The Buddha’s realization did not just come by itself. No one handed it to him; it was the fruit of his devotion. This is why the Buddha said that if you do not open the door of devotion, the light of realization will not shine. In the Mahayana sutra of the Light of the Three Jewels, the Buddha said that devotion is like a hand that gathers every good quality, without which we cannot gather and hold what is good. He also said that devotion is like the feet, without which we cannot walk the path of enlightenment." ~ Venerable Khenpo Rinpoches Pointing Out the Nature of Mind: Dzogchen Pith Instructions of Aro Yeshe Jungne (pgs 129-130)

Hi Tibetan Ice, A teacher i used to study with explains that non-meditation means being beyond distraction. It stabilises gradually, usually after years of accumulating merit. Since i have not even come close to attaining that state beyond distraction, it is not possible to offer any worthwhile comment to your observation. You seem to be far advanced on your path, so i guess what you have pointed out may be right, moreover, it is certainly right from your point of view anyhow.

When your embodied qualities of buddhahood begin to gather shape & mature, the right consort will appear, or your root guru, seeing your readiness, will direct you to one (Dakini), just as Padmasambhava directed Yeshe Tsogyal to seek out Atsara Salé, the Indian. Seventeen years old, he is said to be the emanation of Hayagriva. If a physical Dakini does not materialise, or even if vows of celibacy were taken, then it is always an option to practice envisioning supreme union at the point of death, like what Tsongkhapa did, culminating a lifetime's yogic discipline and attaining rainbow body.

Question: What do you mean by the primordial nature of the mind? Khenpo Rinpoches: "In the higher levels of the Buddha’s teaching it is said that all the phenomena we perceive are simply displays of the mind. The deepest nature of the mind, the enlightened mind, is known as primordial awareness. All mental activities arise from primordial awareness, and if we recognize that, then enlightenment manifests in every thought and perception. If we do not recognize it, then thoughts and perceptions continue to be obstructions that cause suffering. In order to awaken inner wisdom, it is necessary to break down the dualistic concepts that posit an internal subject and external objects. Typically, we perceive ourselves as individual subjects who experience objects that are separate from the self; we feel distance and make distinctions between the two. The feeling of being a subject who relates to objects is simply a notion of the mind. The mind alone creates the concept of a separate self. Once that conception is formed we hold on to it, although from the primordial point of view the self does not really exist. To overcome duality it is necessary to cultivate the equanimity that encompasses both subject and object. Practicing love and compassion is extremely helpful in terms of understanding the inseparability of outer and inner reality. To recognize everything as the perfect activity of the enlightened mind is to realize the primordial nature of pure awareness. Sometimes this is called rigpa. Rigpa is the innermost, true nature of the mind, our awareness which is fresh, uncompounded, and very open. Along with emptiness, rigpa contains clarity, loving-kindness, wisdom, and skillful means. Meditation reveals this awareness that we all have. To recognize the movements of the mind as the display of wisdom and to let thoughts arise and go their own way is called the natural flow of awareness. Maintaining the natural flow of pure awareness is known as the king of meditation, the supreme understanding. This is the best way to practice as we meditate, chant, and recite mantras. The meditation on Guru Padmasambhava, the embodiment of all enlightened beings, is a practical way to invoke primordial wisdom. The word buddha means the primordial awareness that consists of love, compassion, and wisdom. When we visualize Guru Padmasambhava and chant the Vajra Guru Mantra, our potential wisdom is reflected in his image. The point of all practice is to bring out the primordial nature of the mind. When we are completely in the state of primordial wisdom, then that is enlightenment." ~ Venerable Khenpo Rinpoches The Buddhist Path

interlude

The Hevajra-tantra comes to mind. Within this tantra can be found a good number of references to karmamudra, or practicing with a consort(s). To maintain purity, karmamudra, as ascribed in Vajrayana, in particular the above-mentioned tantra, is never practiced for self-gratification. There is much emphasis for Vajrayana practitioners who take up karmamudra to actually renounce self-gratification and instead focus on complete and selfless devotion to the consort. In this sense, with regards to the development of selflessness, in order for the realisation to mature and bear fruit it is vitally necessary to first obtain a thorough understanding and then actually experiencing without any more doubt the true nature of reality, which is emptiness (feminine, wisdom, the absolute) suffused with cognisance (method, form, compassionate motives, interdependence, relativity). To quote from the Hevajra-tantra: "This practice [of sexual union with a consort] is not taught for the sake of enjoyment, but for the examination of one's thoughts, to observe whether the mind is steady or wavering. Motivation must be based upon the inspiration to attain enlightenment for the benefit of all sentient beings. Renouncing self-gratification is also reflected in the practice itself. Through karmamudra, practitioners generate bliss mutually in each other's subtle bodies through passionate play; simultaneously, both partners contemplate the nature of bliss through meditation. This practice highlights in an intensified way the synchronisation of body and mind essential to yoga".

Ajahn Chah

In Master Linji's time [9th-century China], some Buddhist terms were used so often they became meaningless. People chewed on terms like 'liberation' and 'enlightenment' until they lost their power. It’s no different today. —Thich Nhat Hanh

Although the luminous and calm nature of the spirit is shining brilliantly, do not under any pretext give rise to intellection or hold any opinions like 'I know' or 'I am enlightened'. If we give rise to such opinions while having neither penetrated the Hwadu nor awakened to the True Nature, we will lapse into the Palace of Delusion. ~ Zen Master Ku San Sunim, Nine Mountains

Either discuss the topic or keep quiet. Im choosing the latter..

In answer to the last question, Kundalini yoga is not part of my practice. In Vajrayana the emphasis is on devotion rather than surrender. Both are valid, but not equal in terms of approach. Vajrayana practitioners are encouraged to examine a guru for at least 12 years prior to full immersion into guru yoga, of which devotion is central. Likewise, during the interim, the guru will also examine the student, and in the process, there is that build-up of trust. Trust is one of the core qualities present in any authentic guru/disciple relationship. It really takes a long time to develop this quality. But in the West, very few who take up a spiritual path have this kind of patience. They prefer to pay their way, perhaps in order to avoid the possibility of embarrassment of being obligated otherwise. Hence this is one of the major factors which contribute to, in your words, a certain kind of impairment, or in Vajrayana parlance, its more like an obstacle towards proper spiritual development for those who embark on either kundalini yoga (surrender) or guru yoga (devotion). If we were to scrutinise the minds of those from the East and West, we will observe that even the understanding of the term 'trust' is different between an Asian or an Indian, and a Westerner. As for Easterners having a sound make-up, particularly in the regions around India, i was specifically referencing their attitude towards some (in their community) who may happen to overshoot their zealousness when practicing esoterica and end up with various problems - these individuals are given a lot of spiritual support, and are never shunned or denigrated. They dont get ostracised from the community. In fact, they are often allowed to be brought to temples where they get to receive all the necessary 'treatments', from exorcisms to ayurvedic healing, to prayers and whatever else deemed helpful towards the reintegration of their wholeness. And such extensive healing are mostly done for coconuts (literally), and for as long as it takes. In this regard, there is a stark difference between East and West. I'm not saying East is better... just making the point that there is a marked difference between, say, a Kashmiri's and an American's understanding of the dynamics of surrendering. The 'who', in my opinion, is secondary. In the East, those who embark on spiritual quests, by virtue of being brought up there, already possess the understanding that the greater the surrendering, the more empowered one gets. This gives them some leeway towards avoiding some obvious problems, although not all, but the spectrum is wider. Westerners are still coming to grips with such a level of understanding, but its gradually taking shape, as evidenced from the increasing interest in the profundity of concepts such as 'letting go' in order to redeem the fragmented self, or seeing the whole in the part.

I have only been reading bits and pieces so far, therefore cannot ascertain if there were comparisons made between awakening and 'going blank'. If indeed there were, its not unusual. However, i can say for certain than awakening from the Vajrayana perspective is a very dynamic process, as opposed to showing and/or experiencing withdrawal symptoms. The images of Padmasambhava epitomises this, with that 'gaze', eyes wide open, totally alive, and very much present. There is also a clip somewhere on YT which shows Tibetan yogis in various absorption phases, and it shows how their eyes seem to indicate that very 'awakeness' spoken about here. A small but significant sign of accomplished meditation masters from the East is the reduced need to blink. Not sure about their Western counterparts. Apparently this is a natural response to indicate increased non-dual awareness, or in the case of this thread, a byproduct of third-eye sight.

Jeff, your statement above is inaccurate. Buddhist tantra refers to the paths of Maha, Anu & Ati (Dzogchen), and all three comprise of generation and completion stages, as well as guru yoga. As for yidam practice, a concised explanation is given by Orgyen Tobgyal Rinpoche: "When we consider all the great masters of the Indian and Tibetan traditions, we find that in every case, their accomplishment came about through their practice of a yidam. They chose a deity and guarded that practice like their very life force, and on the basis of that complete commitment to the path of deity yoga, they practised the stage of generation, the stage of completion, and integrated these arriving at their final realisation of complete accomplishment and enlightenment. In the Nyingma tradition, all the great vidyadharas have had a main yidam deity which they practised." No Buddhist tantric path can be authentic without yidam practice as it is one of the three roots: Lama, yidam & khandro. Only when all three are present in one's practice can complete fruition be attained.

Very much so, Steve. If people did not allow themselves to be bogged down, by rituals, politics and the humdrumness of a million other things liable to bog one down, there would be no need for religion nor spiritual quests. No need even for Buddhism, for that matter. Ah, well... we do what we can, and keep at it.

Not a religion in the usual sense ~ Lama Yeshe When we study Buddhism, we are studying ourselves — the nature of our own minds. Instead of focusing on some supreme being, Buddhism emphasizes more practical matters, such as how to lead our lives, how to integrate our minds and how to keep our everyday lives peaceful and healthy. Buddhism accentuates experiential knowledge — in other words, wisdom rather than some dogmatic view. In fact, we don’t even consider Buddhism to be a religion in the usual sense of the term. From the lamas' point of view, Buddhist teachings are more in the realm of philosophy, science or psychology.

Rather than analysing the feelings, which, btw, is such a limitless loop, would it not be better to investigate the 'who' behind the feelings? Like, for example, what is this entity that 'feels' all these things? Is this 'who' a substantial, self-existing 'thing'? Questions like these. I mean, you do know the ephemeral nature of feelings, and yet you seem to invest so much interest and attention to something that is so. Not saying you should not... im just wondering.

Doing as We Please We all yearn to do whatever we please, entirely unconstrained. Consider calligraphy. Most of us write in a free and easy manner – with unruly, ugly results. No one would wish to keep our productions even if paid to do so. Master calligraphers put their brush strokes to paper in a seemingly free and effortless manner, but their characters are full of vigour and beauty. They are priceless works of art that stand the test of time and remain much sought after throughout the ages. When ordinary people do as they please, they are not governed by any rules or discipline. Calligraphers, however, have undergone strict training in technique. Their apparently free style of writing complies strictly with relevant guidelines. Beneath the vitality and intensity lies a subtle calmness and a deep restraint. The results are exquisite. Some people know it is good to practice Amitabha-recitation and want to bring its benefits to other sentient beings. But when opportunity arises for them to join the monkhood, they balk. Their excuse is, “I am used to living a free life and monastic precepts are too many and onerous. Once I don a monk’s robes, I can no longer do as I please.” That resembles ugly calligraphy. Though the writer has a chance to make it beautiful, she does not want to change. Worse, she comes to regard the ugly as beautiful. ~ Master Jingzong

Naturally so, Aussie. The cost involved, i mean. Kundalini evolves centrally around the practice of surrender. Many in the West, as far as this concept of surrender is concerned, have only a kind of perverted understanding of it, and not wanting to appear subservient, nor knowing the intricacies behind this act of renunciation, they turn to dabbling and experimentation, and bang! overload happens, and they run into all sorts of psycho/physical issues. Even in India and all that part of the world, those who study under proper guidance can sometimes experience problems, but i guess the edge Easterners have is that their make-up is fundamentally sound towards the concept of surrendering, and this is where that obvious and pertinent contrast makes a huge difference.

some use it as an excuse for elevating their otherwise boring existence