Wednesday, December 08, 2010

Straying Into Occultism

Yeshe Tsogyal's own phurba, revealed by Sangye Lingpa.

In the past -- during innumerable lifetimes, actually -- our minds have naturally and spontaneously given rise to bodhicitta, so on the basis of this cause, many of us seem to have some affinity toward practicing Dharma. Naturally, this occurs in greater or lesser degrees, and in some ways appears highly individualized --- effortless for some, and a chore for others. Although this appearance -- like all appearances -- is entirely deceptive, the deception becomes an enduring feature of our everyday thoughts. We have this tendency to look at practice in terms of "ease" or "difficulty," and limit ourselves thereby. In reality, what we see as ease or difficulty is actually an expression of bodhicitta's endurance in our mind-stream. So, really, what we should try to recognize is true bodhicitta, and just let all that other clutter dissolve by itself.

We don't always do that, now do we?

Even though naturally present bodhicitta is the fundamental cause of Dharma practice, many of us approach practice with a welter of ideas and temporal motives that eventually harden into the nexus of bewilderment. Thus bewildered, if we are not careful, our thinking strays into magical thinking, and our practice strays into occultism. This happens, and this happens more often than you might suppose. When it happens, it becomes like a fireworks display -- a sort of self-important, loud and colorfully persuasive display taking myriad forms. The forms hang in the air just long enough for us to say, "Ooh!Ah!" and then they disappear back into darkness.

And this -- though it may at first blush seem surprising, if not incongruous -- brings us to the topic of our talk today, which is "straying into occultism by (1) premature engagement, or (2) malice." The elements of premature engagement and malice are, I think, symbiotic. "Premature engagement" simply means that you are engaging in a particular practice without appropriate maturation of your mind-stream; without appropriate maturation of bodhicitta. In the absence of appropriate maturation, it becomes possible for all sorts of perverted intentions to arise, and malice is of course one of them.

I have already touched upon the subject of malice elsewhere, in a somewhat different context, the salient points of which are now repeated:
"... instead of grabbing a pitchfork, there are some "Buddhists" who grab a mala and start counting out Vajrakilaya mantras. That is a particularly dangerous brand of closet Christianity. That triple-edged phurba is a double-edged sword....
The sharp edges of imprecations hurled by others by means of mantra
And the bad signs and omens that result from disharmony –
Drive back all of these, removing their power!
A very great lama --  the one who discovered that which I just quoted from -- once explained that wrathful deities cannot be deceived. He described the result of attempting to deceive wrathful deities by abusively using wrathful mantras to no good purpose. He stated there would be the sudden death of loved ones; that death and illness would arise among one's retinue. There would be accidents and suicides. Medical procedures would bring no lasting benefit, and even one's doctors or other helpful persons would experience accidents and misfortunes. The weather in one's immediate environment would become punishing, and creatures of the land and air would begin to act in strange ways.

He explained that this would be experienced much as someone standing in the eye of a hurricane. One's immediate environment might seem normal -- for a time -- whereas at the periphery of one's immediate environment, the wind would begin to pick up speed. This would take place over a very long time, until one was completely isolated. Then, and only then, would one begin to see the result of one's actions, and this would result in madness and a descent into the hellish realms."
In America, and elsewhere in the West, there are numbers of people attempting to practice Vajrakilaya, and they can be coarsely divided into two categories: those who received the empowerments and began the practices after completing ngondro, and those who received the empowerment and began the practices without completing ngondro. You never used to see this distinction in the old days, but you certainly see it in our present time. You even see people who attempt to engage in the practices without first obtaining the empowerments, or they obtain empowerments from someone who --regardless of exposure to this or that grand lineage -- is unable to demonstrate the signs of accomplishment of the practice.

Now, the literature and lineage commentaries of Vajrakilaya are vast in scope. Most people do not realize just how vast. For example: in 2002, Zenkar Rinpoche was able to compile a collection of 1,200 individual texts, in forty-one volumes, yet he regarded this as only a representative example. 

Although it seems difficult to find anyone who has read through the literature of Vajrakilaya in its entirety, there are people who have spent a lifetime to make what amounts to a comprehensive literature survey. Those who made this effort are unanimous in their agreement on certain aspects of this practice. Out of the enormous diversity of the texts, and the nine lineages, there are still these distilled essence elements, upon which everyone can agree. One very important point of agreement -- we can say it is the single most important element of the practice -- is to proceed from the root of uncontrived bodhicitta. Another important point of agreement is the necessity to proceed from the firm foundation of having completed one's ngondro.

Yet, in the West, it seems we do not agree. We seem to feel we can engage in Vajrakilaya  primarily to overcome obstacles, or subdue enemies, or generally engage in the lower activity (medlei) associated with this practice. We seem to feel we can go grab the nearest empowerment, sit there yawning and itching, and then jump right into the practice whenever it feels convenient. We seem to feel we can maintain the empowerment in desultory fashion, without keeping the commitments. 

I cannot speak to every circumstance, but in my own experience, when Dudjom Rinpoche gave the Dudjom Namchak Putri, for example, he would very gracefully say, "For those of ordinary ability, 10,000 repetitions of the mantra each day seem easy. For those of below-average ability, 1,000 repetitions each day are the best they can do." I have since heard lamas who have an authentic connection to him use much the same language. So, one could clearly understand what was expected, but now it seems we feel those expectations no longer apply to us. In these times, many lamas are extremely careful not to voice practice commitments, whether directly or indirectly -- nobody wants to brave the broken samaya that seems to inevitably follow Western practitioners.

When we look around these days, we are hard pressed to find accomplishment, yet it seems easy to find numerous examples of the result of attempting high tantric practice from low motive, lacking proper preparation. A lot of the craziness that we see in some of the ersatz "sanghas" seems as if it can be traced directly to biting off more than one is able to chew.

So, my modest suggestion -- it will have to be modest because I don't have much horsepower at my disposal -- is that rather than permit our practice to stray into occultism and drive us insane, we concentrate on something rather more fundamental -- tonglen seems a ready candidate, finishing ngondro seems essential-- and once that becomes indelible, we can proceed to other matters as our teachers see fit.

I was nosing around the net today, and I saw some rival "Buddhists" threatening each other, and these thoughts arose in my mind. I could paddle up and down this river all night and all day, but what is the use? You are smart enough to get the idea on the first splash.



[That splendid photo of Yeshe Tsogyal's phurba was sent around by the Jnanasukha people, who engage in extensive pilgrimage. Isn't it nice? That other photo comes from I know not where.]

.

Stumble Upon Toolbar

5 reader comments:

Anonymous said...

Great article, sound advice. While what you say about pre/post-ngondro is sensible. However for those not already in the clutches of unsound teachers -- for example, for someone practicing in the lineage of the Repkong Ngagpas --it was customary to practice VK before ngondro at the start of a retreat. That does seem to work. As far as strange manifestations go, that's tricky IMO. Proper motivation or not, is it not rather common for SHTF when practicing a lot of mantras? Of course, doing so with a mind untrained in bodhichitta would also stir up the pot and eventually bring disastrous results. On the other hand, some squeamish people might reject such practice if it brought about only illness or ill omens -- like vomiting blood, or finding a corpse outside one's house -- but not bright omens like blue skies, rainbows and pretty girls. Vomiting blood et. al. are _supposed_ to happen with some practices, as signs of accomplishment or purification, when there are severe obstacles, and other strange signs may occur before the full measure of benefit has been attained, at which point disturbing signs might still occur, but one would understand them as indicating liberation, not as meaningnless destruction -- and therefore those signs would not disturb.

I agree with your points 100%, but just throw this in lest someone think mantric disturbances are always bad. They're not always so, like the saying "no pain, no gain".

Incidentally, Mipham Rinpoche wrote series of sadhanas for Gyuluk Phurba, Yeshe Tsogyal's tradition, and suggests there that one's intention is most important to accomplish that practice. I.e. not the number of mantras, or making all the tormas just so, etc. In other words, if there is a need one SHOULD do it -- even if one is somewhat ill-prepared to do so - but do so with faith and clear intent, in which case it can't fail to bring remarkable results. I haven't verified this personally, but it's worth mentioning (though perhaps this info ought to be kept private). Regards, lotsawa -- note my new IP

Anonymous said...

Interesting as according to the Padma bKa'i Thang some of the mahasiddhas directed feverish heat waves toward their enemies... and there are of course obstructions and obstructors. And from this foul and stale reverse curse of intention it sounds like the prophesy from the bKa'i is long overdue, the single monk with the single intent of love needs to cool the old world, the new and all these mad magicians down. Forcing the center only increases the fire fed by wind. And Nirvana and Samsara are long over due for a new and improved union.

Anonymous said...

I wonder if Anonymous 2.0 would elaborate his or her cryptic message a bit. I'm not sure which prophecy in the Padma Kathang is alluded to. Anyway, for those desiring liberation in this era's miasma of five poisons and degraded/degrading conditions the predominant message is clear: tame our minds, and observe the nature of mind. History and personal experience have surely made us aware of how futile the Dark Side of the Force is, ultimately. None of us have any business messing with it unless we have to protect a large Gonpa, a lineage or a nation, and have been commanded to do so by our root teacher and/or Guru Rinpoche himself!

Just my feeble opinion here. Who knows maybe the world would become all sweetness and light if everyone joined the OTO and conjured Jezebel, Babalon and Beelzebub for a weekend in Malibu.

{ wonderful captcha for this message: 'preversi'. I take this as an omen to mean, "let us return to our pre-perversionary (i.e., unsullied) approach to practice". }

gryffindor said...


It is certainly possible - and very appropriate - to take a full Vajrakilaya empowerment and then proceed to do 100,000 long Vajrasattva mantras.

Certainly, one can claim that 1M Padmasambhava should be completed before doing any Vajrakilaya.

The main point however is that one can take a major wrathful empowerment such as Dudjom Phurba, Dudjom Troma, or Dudjom Dorje Drollo and then do 100K Vajrasattva, which is crucial for all highest yoga tantra.

And in the case of Dudjom Dorje Drollo, one can do both the basic Vajrasattva and the peaceful Padmasambhava first as a necessary foundation. That is sufficient foundation in mantra practice.

Yes, major empowerments and major wrathful empowerments are handed out "as casually as candy these days", with no prerequisites per se.

Yes, the mahayana ethics ( including dasasila / Ten Precepts ) and cultural context for sadhana are crucial. And these need to be properly communicated every time a major empowerment is given.

That can be easily accomplished by telling people to get the book "Dakini Teachings" by Padmasambhava, and reading the first 100 pages. And taking the material very seriously.

This approach is especially well-targeted to claimed Nyingmas, but in fact applies to Buddhist tantrikas generally. After all, Kagyus and Sakyas do quite a bit of Vajrakilaya, and this practice comes to everybody from Padmasambhava.

As someone who has taken more than thirty Vajrakilaya empowerments from 1989 to 2011 ( including 11 Bardo empowerments), I will simply say that basically no one takes the time to simply mention key and REQUISITE teaching materials such as Dakini Teachings at the empowerments. Except me, basically. On the side, one person at a time.

I mention this book to lots of people. A woman from California taking a major empowerment with me said, "You mean, I can read this book and actually UNDERSTAND the approach of tantra?" I said, yes. It's not an easy book for most people, but at least it covers all the essentials.

As a guru I cannot really criticize the remarkably backward "understanding" of the western tantric students. They need to be introduced to the right books/ materials thst every practitioner needs. Like Dakini Teachings.

I can only hope that further to this they will go on to recommend these key texts to others. And then the light in the darkness shall shine. My own experience and perspective is that the western tantric sangha will, in the next few years, become much more clear about the essentials, such as those found in Dakini Teachings.

And while it is generally a valid concern that people should try to start with Vajrakilaya, there is no reason to say people should not start with a good strong peaceful Vajrasatva AND powerfully protective Vajrapani ( contained in every major Vajrasattva ).

A good basic Vajrapani mantra is
OM VAJRAPANI HUM PHAT. No one ever told me that one. I got it online...many years after I needed wrathful mantras for self-defense.

The only teaching I got at a Vajrapani empowerment in the eighties was the 4 syllable mantra. And no one mentions that Vajrapani is part and parcel of Vajrasattva. This should be taught!

So, there you have it:
1) Dakini teachings
2) major empowerment
3) 100K long Vajrasattva
4) 1M Vajrapani as OM VAJRAPANI HUM PHAT!

That's a Really Good foundation. And it's not so hard to understand, now is it? The hard part is getting to square one, really. That is why the dharma must be always given though an integrated introduction, as I try to do at all times.
Sarva mangalam! Siddhi rastu!

gryffindor said...

It is certainly possible - and very appropriate - to take a full Vajrakilaya empowerment and then proceed to do 100,000 long Vajrasattva mantras.

Certainly, one can claim that 1M Padmasambhava should be completed before doing any Vajrakilaya.

The main point however is that one can take a major wrathful empowerment such as Dudjom Phurba, Dudjom Troma, or Dudjom Dorje Drollo and then do 100K Vajrasattva, which is crucial for all highest yoga tantra.

And in the case of Dudjom Dorje Drollo, one can do both the basic Vajrasattva and the peaceful Padmasambhava first as a necessary foundation.

Yes, major empowerments and major wrathful empowerments are handed out "as casually as candy these days", with no prerequisites per se.

Yes, the mahayana ethics ( including dasasila / Ten Precepts ) and cultural context for sadhana are crucial. And these need to be properly communicated every time a major empowerment is given.

That can be easily accomplished by telling people to get the book "Dakini Teachings" by Padmasambhava, and reading the first 100 pages. And taking the material very seriously.

This approach is especially well-targeted to claimed Nyingmas, but in fact applies to Buddhist tantrikas generally. After all, Kagyus and Sakyas do quite a bit of Vajrakilaya, and this practice comes to everybody from Padmasambhava.

As someone who has taken more than thirty Vajrakilaya empowerments from 1989 to 2011, I will simply say that basically no one takes the time to simply mention key and REQUISITE teaching materials such as Dakini Teachings at the empowerments. Except me, basically. On the side, one person at a time.

I mention this book to lots of people. A woman from California taking a major empowerment with me said, "You mean, I can read this book and actually UNDERSTAND the approach of tantra?" I said, yes. It's not an easy book for most people, but at least it covers all the essentials.

As a guru I cannot really criticize the remarkably backward "understanding" of the western tantric students. They need to be introduced to the right books/ materials thst every practitioner needs. Like Dakini Teachings.

I can only hope that further to this they will go on to recommend these key texts to others. And then the light in the darkness shall shine. My own experience and perspective is that the western tantric sangha will, in the next few years, become much more clear about the essentials, such as those found in Dakini Teachings.

And while it is generally a valid concern that people should try to start with Vajrakilaya, there is no reason to say people should not start with a good strong peaceful Vajrasatva AND powerfully protective Vajrapani ( contained in every major Vajrasattva ).

A good basic Vajrapani mantra is
OM VAJRAPANI HUM PHAT. No one ever told me that one. I got it online...many years after I needed wrathful mantras for self-defense.

The only teaching I got at a Vajrapani empowerment in the eighties was the 4 syllable mantra. And no one mentions that Vajrapani is part and parcel of Vajrasattva. This should be taught!

So, there you have it:
1) Dakini teachings
2) major empowerment
3) 100K long Vajrasattva
4) 1M Vajrapani as OM VAJRAPANI HUM PHAT!

That's a Really Good foundation. And it's not so hard to understand, now is it? The hard part is getting to square one, really. That is why the dharma must be always given though an integrated introduction, as I try to do at all times.

Sarva mangalam! Siddhi rastu!