dharmatalks

The great bodhisattva Ksitigarbha vowed that as long as there was still one suffering soul alive, he would not attain buddhahood. In addition to suffering souls, the bodhisattva also helps living beings in other realms: humans, celestial beings, asuras, hungry ghosts, and animals and insects. He hopes that by teaching all these creatures, he will be able to stop them from committing more crimes, and thus help them to end their constant suffering. While it is technically impossible for one to put off attaining Enlightenment, Tsongkhapa noted that the desires and motivations of such beloved bodhisattvas is still sublime.

I was recently asked to speak about the qualities and attainments of a bodhisattva. A bodhisattva (Tibetan: byang chub sems dpa) is one who, motivated by great compassion, has generated the spontaneous desire to attain Enlightenment for the benefit of all sentient beings. This desire to awaken for the sake of all sentient beings is called bodhicitta.

The Bodhisattva progresses through ten paths, or “bhumis”, which take them from the grounds of insight, into the grounds of meditation, and which culminate in the paths or grounds of “no more learning” (realisation).

While each tradition has certain texts and cultural expresssions that may be used to illustrate the qualities of a Bodhisattva, we can move beyond the sectarian differences to recognise that a Bodhisattva first lives according to and manifests the Six Paramitas (Perfections): generosity, ethics, patience, effort, concentration and wisdom.

To become a Bodhisattva is to be fearless. There is no aversion for those who are hostile and there is no obsessive clinging to those who are closest to us. There is no possessiveness, only love, compassion and discernment into the nature of reality.

In the Buddha Sakyamuni’s ‘Perfection of Wisdom Sutra’ it states: “I will become a saviour to all those beings, I will release them from all their sufferings.” Some of the examples of true bodhisattvas would include such individuals as Rev Yeshua ben Yusef (Jesus the Christed One), Je Tsongkhapa, Francis of Assisi, Mother Teresa of Calcutta, the great Dr. Martin Luther King Jr and Maximillian Kolbe.

Rather than focus on the qualities, marks or signs of a bodhisattva, I believe it would be more useful to focus on the qualities we should cultivate, so that we might become bodhisattvas ourselves, for the sake of all sentient beings:

Generosity – The generous heart gives without expectation of anything in return. Volunteering your time to a worthwhile charity, taking time to financially support your teachers or spiritual community, looking out for those who are marginalised, hurting, depressed… these are all examples of generosity. A generous heart never gives with anger, resentment or with the expectation of repayment. It simply has the desire to help someone in need.

Ethics – Cultivating the right view – knowing the difference between what is right and what is not right – is imperative to cultivating the Six Paramitas, and becoming a Bodhisattva. One who has cultivated a clear set of ethics lives in accordance with the Five Precepts of Mindfulness, choosing to do no harm to oneself or to others. From the Buddhist perspective, all harmful actions are caused by an imbalanced mind that harbours or creates them, therefore, by learning the foundational techniques of mindfulness and practicing Lojong is an important means of cultivating a stronger ethical quality of mind.

Patience – The lack of patience that marks today’s “on-demand” world is unhealthy. In Candrakirti’s book, Supplement to the Middle Way, impatience is described perfectly: “It makes us ugly, leads to the profane, and robs us of discernment to know right from wrong.” The practice of patience is the antidote to anger and frustrations. It creates calm and allows us to enjoy stillness.

Concentration – When we cultivate concentration, through the proper practice of meditation and contemplation, we develop a keen ability to focus with laser intensity, with a non-waivering mind. This brings about a quality we call “calm abiding”, which intensifies the higher senses, allows us to gain supernatural insight and increases our healing capacity. Je Tsongkhapa teaches, “Concentration is a Sovereign, with dominion over the mind, once placed, immovable, like the Ruler of the Mountains.” Concentration, mindfulness, and insight give rise to the final paramita – Wisdom.

Wisdom – Arising out of the calm abiding mind, wisdom reveals itself to be the root of all the other paramitas. From the Buddhist perspective, we call Wisdom the sum total of the other five perfections. In order to generate true bodhicitta, wisdom merges with compassion, and the pure desire to benefit all sentient beings organically manifests.

An example of a the Bodhisattva vows are found in Santideva’s Guide to the Bodhisattva’s Way of Life, the Bodhisattva vow is taken with the following famous two verses from the end of the Avatamsaka Sutra:

“Just as all the previous Sugatas, the Buddhas/Generated the mind of enlightenment, and accomplished all the stages of the Bodhisattva training, so will I too, for the sake of all beings, generate the mind of enlightenment and accomplish all the stages of the Bodhisattva training.”

Namasté

khenpo gurudas sunyatananda

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa –
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”

_____________________________________________

Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Khenpo Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com

Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

The following are the new links for the Dharma publications from Vajra Sky Media Productions and Lojong Publishing:

• Daily Thoughts – this is a blog containing short, daily or almost daily thoughts and reflections from the Lojong Hermitage/Ladrang. You can actually click the “subscribe” link on the top of that page and receive these in your inbox. http://orderofcompassion.com/teaching
• Dharmatalks – The regular archival location for dharma talks and transcripts of lectures, speeches and other articles I’ve shared as part of my work. Again near the top, right sidebar, you’ll be able to listen to the weekly radio program “on-demand”, as well as subscribing to receive the dharmatalks in your email box. http://blog.dharmadudeunplugged.com 
• The Integral Buddhist™ – become more actively involved in the discussion of the Dharma in this new social network, which takes a non-sectarian, non-dogmatic look at the essential Dharma teachings, bringing together folks from various traditions and paths. The Integral Buddhist is part of the combined work of the Spiritus Project and Contemplatives In Dialogue . To become involved, visit us on the web at: http://talkingdharma.ning.com
• Talking Dharma – Our weekly live radio programme on the BlogTalkRadio Network. Join us and participate in the live, talk-radio program, which looks at various issues that affect those living the Dharma in the West. http://blogtalkradio.com/punkmonk

Namasté

khenpo gurudas sunyatananda

Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

At some point in your life, I believe you must make the decision, if you are ever going to really grow (and grow-up) that you will no longer allow the shortcomings of our society become an excuse for your own failure to realise your potential.

We look around us and see a culture that is obsessed with spending money, drinking, partying, and digging themselves into a desperate and bottomless debt. Advertising, entertainment and peer pressure fuel this cycle of negative behaviour. We may begin making unhealthy decisions, and use as an excuse that we cannot help ourselves.

And we know that’s a lie.

Each of us possesses the same capacity for light, for awakening, for manifesting the abundance, calm and ease of the Buddha Mind or Christ Consciousness. We have the authority over our lives, not some imaginary external beings, forces or influences. That is why religion seldom does much to really solve the root of people’s addictions, habituation, overspending, and financial recklessness. Until someone takes responsibility, and affirms that their choice is not to imitate the failures of their society, their parents, their cultures, but rather to become the leaders who can set the example for, and inspire others around them, we will continue to fail.

The potential exists for you, right now, to decide that you’re not going to play the victim anymore.

It’s OK to ask for help. We can often accomplish more by seeking the support, encouragement and assistance of someone who already recognises our potential, or who has made the changes we wish to make. The psychological and emotional positioning of reaching out for help opens us – physiologically, psychologically and spiritually – so that we can become more courageous “warriors” against the effects of habituation.

Chances are, you don’t need someone to point out how out of control your behaviour may be in certain areas. You’ve already seen the impact that behaviour has had on your relationships with others, on your health, on your financial security.

Grow up! Stop the childish excuses! Wake up!

It’s not too late to change your behaviour, before you end up recreating the experiences of your past, which may have led to serious health problems, loss of loved ones, legal issues, or psychological problems.  Just reach out to someone who is willing to help you… and recognise that everything you need to accomplish this powerful transformation already exists within you.

Relax and allow yourself to focus on your breath. There, at the centre of your being is the ultimate capacity to transform every moment into love.

Love manifests as ease, peace, health, and balance. It is the Middle Way.

Practice whatever you can, so that the teachings of our lineage holders and dharma acharyas will not have been in vain, but above all, practice compassion, loving-kindness and mindfulness with every step.

Namasté

khenpo gurudas sunyatananda

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa –
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”

_____________________________________________

Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Khenpo Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com

Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

One of the difficulties that the Buddhist community in the West has faced has been the challenge of bringing concepts, traditions and ideas from an Eastern cultural context, and simply impose them on a completely different culture, which lacks the essential frame of reference, history and context to make such things truly useful.

As a result, we get our very own version of the Fundie McNuggets™ – Tibetan Terroristas, ZeNazis, and Buddha-Fascists – displaying the kinds of perverse, distorted and pathological behaviours as got out of hand during the past 48 hours on another blog.

This phenomena also gives rise to such things as the absurd amounts of energy wasted on Twitter, Facebook, the blogosphere and elsewhere, touting the highly esteemed lineage of one’s guru, recognised as being the reincarnated seventh pubic hair from the first student of this tulku or that Buddha, and so on. Grow up! Let the integrity and purity of your lineage be demonstrated in the Dharma your teacher brings to the world, and in the way you live out your lives. Otherwise it’s meaningless legend, superstition and attachment.

The true essence of lineage is experienced in the consciousness of the disciples, and manifest in the way their lives are transformed. If you have to tell me how wonderful your guru is, ask yourself WHY! Shouldn’t I be able to see how wonderful your teacher is, by watching the fruits of that Dharma in you? Worry about your practice and stop the carnie-like hawking of what my beloved brother and teacher, His Eminence Tsem Tulku Rinpoche calls your “gurus for hire”.

To that end, I wanted to share a wonderful little piece that was shared with me by another practitioner, which I have added to a bit for further clarity, and which I would suggest is the “litmus test” to which we should hold our teachers and prospective teachers:

If seven or more of the following describes your guru or spiritual teacher, then I would advise extreme caution, since unfortunately he or she may not be be as “enlightened” or good for your soul as you would like to believe, regardless of the legends, mythos and claims of how many times he or she has been reincarnated from the Great Master Mickey Mouse:

   1. States his or her own enlightenment: The wisest masters tend not to state their own enlightenment or perfection, for they know that it is both unhelpful to themselves and to their students. The false teachers often make this claim because they have little else on offer to attract followers. If a teacher claims that the only reason they have taken incarnation is to bring enlightenment to you, otherwise they would live in Tushita, Dewachen or some other land of the Enlightened, RUN. They’re about as far from enlightened as they are full of shit!

   2. Is unable to take criticism: False teachers strongly dislike either personal criticism or criticism of their teaching; they do not take kindly to “ordinary unenlightened individuals” questioning them. They or their organisations will even undertake multi-million dollar law suits to stop ex-members from spilling the beans.

   3. Acts omnipotently with no accountability: Some spiritual communities are run like concentration camps, with guru and his/her “chosen ones” acting like Gestapo officers. Unjust or outrageous behaviours by the guru are passed off as what is needed to help the followers grow.  These are the dangerous gurus, who have often severely damaged their students. A real master respects your will even if he or she understands that your particular decisions may not be in your interest, and he or she will act accountably to an ethical code of conduct.

  4. Focuses on enlightenment itself rather than teaching the path leading to it: It is amazing how much false gurus have to say about enlightenment. They argue their points in the same way that the scholars in the middle ages argued how many angels could sit on the head of a pin. Any fool can talk about the end goal because what is said is irrefutable to most of your listeners. What is skillful is guiding those listeners to having awakening within themselves. The real teacher focuses on the path and strictly avoids any talk on enlightenment.

   5. Does not practice what is preached: Contrary to spiritual myth, you don’t reach a point of realisation whereby you can then start acting mindlessly. If a teacher preaches love and forgiveness, then (s)he should act that way, at least most of the time, showing suitable regret for any lapses. If (s)he teaches meditation, (s)he should meditate. If (s)he insists that his/her followers live in austere conditions, so should (s)he. PERIOD.

   6. Takes the credit for a particular meditative or healing technique: The fact is that meditation and guided visualisation work. Anyone doing them will experience major changes, benefits and realisations. The false guru will try to own or trademark particular methods and techniques so that she has something unique to attract followers. And she will hijack the effects of meditation as the guru’s blessing rather than each individuals natural potential. Often the students or followers are forbidden from divulging the techniques to maintain a sort of intellectual property right, usually under the guise of needing the technique to be taught correctly. A responsible teacher will offer the methods, techniques and means of realisation, with recognition that they were given to them or learned through the lineage or tradition, and are in no way the “property” or “result” of affiliating with that teacher. Realisation does not require a teacher necessarily, it requires your willingness to do the work. A teacher should only support, encourage and remind you that everything needed for your own personal awakening is already yours… there is nothing you need from outside of yourself.

   7. Specifically gives satsang or darshan when it is not part of his culture: Darshan is when the disciples or students of a master line up and to pass their master, who is usually seated, with either a bow or traditionally kissing their feet (yes it does happen). In the East, this is part of their culture and a normal thing to do to show respect and reverence (even children will kiss the feet of their fathers). However, here in the West, such copycat behaviour is a strong indication that the guru is acting a role. Satsang, on the other hand, means literally "the company of the Truth". In a deeper sense it is an affirmation of the Guru-Disciple relationship in Eastern traditions. But some Western gurus will use this terminology because they are playing a role.

However, an authentic teacher may adopt the traditions of satsang and darshan, modifying them for the Western culture. Darshan, for example, may become what we more commonly call Dharma talks, with a dignified appreciation for and reverence to the teacher/guru/lama, which arises more organically, rather than being forced. Satsang may become the expression used for what we more commonly recognise as the greater Sangha. When militaristic approaches, hierarchy and distinctive “insiders” vs. “outsiders” are part of the satsang, it is approaching unhealthy dimensions, and should be held in suspicion.

   8. Lives in total opulence: Some might suggest that there is nothing wrong with a teacher living in luxury or being wealthy. I personally have difficulty accepting that idea. But when luxury turns to unnecessary opulence, using funds that were not explicitly donated for the purpose of a teacher’s recreation or personal spending, then you are probably dealing with a false guru. Money is collected from followers usually in the form of donations, and those donations are given as an act of love, appreciation and to help spread the influence of the master. A genuine master/guru will use such wealth to lessen the suffering in this world, not to buy another yacht, private jet or Rolls Royce.

   9. Encourages or permits adoration from his followers: Avoid any group that focuses on the "master" themselves rather than the teachings or spiritual practices. This will be a hindrance to your self-realisation for your focus will be drawn outside of yourself, and usually indicates that there is not a lot more on offer than guru worship. If the teacher was recognised by seventeen high lamas as a tulku or reincarnation of so-and-so, SO WHAT? That isn’t any more of an assurance of your realisation taking place than it would be to let you know that guru is wearing magical underpants (which only seem to matter in the Mormon tradition anyway).

  10. Presents himself or herself overly fashionably and glamorously: Beware of masters who present glamour photographs of themselves and dress overly fashionably (whilst proclaiming that they have no ego and leading ego-death retreats). The technical term for this behaviour is Bullshit Merchant’s Syndrome! Avoid such teachers like the plague.

  11. Demands love and devotion from their students: Keep clear of any master who demands love and devotion. One very well known Western guru stated, "Anyone who loves me is guaranteed enlightenment"! Real love and devotion is earned over time when we begin to really know the whole person and not their public image.

  12. Speaks with an Indian accent or vernacular when he is in fact a Westerner: Not sure how much this happens now but there are some high profile Western gurus who have (or had) Indian accents, mannerisms and vernacular. Unless they have genuinely spent considerable time in other cultures, they are probably playing out a role.

Just for fun, I would love to do this, but am afraid I would fall off my cushion with laughter after the first sentence!

  13. Runs expensive miracle workshops and courses: You are unlikely to reach enlightenment after a few weekend workshops with cheesy titles. In our society of "must have now", we want to be able to purchase spiritual development with minimal fuss. Also, avoid meaningless accreditation — it is often used merely to encourage followers to do more courses.

  14. Takes sexual advantage of his or her followers: This happens much more than many believe. It is not being prudish to include this one because when a follower falls under the spell of a guru he or she is likely to do anything for the Chosen One. It is only afterwards that it may dawn on the follower that his or her openness has been used and abused. This can be very psychologically scarring. Similarly, within the context of sexual predatory behaviour, we must include those teachers who demand that their disciples and students turn over the custody of their children to the teacher. Unless extenuating circumstances exist, involving whether or not the parents are legitimately fit psychologically, physically or otherwise, such acts should be held questionable, and the teacher held accountable for an explanation.

  15. Flatters you and treats you as very special: Sure we are all special in some ways, but this is one of the things that a false guru may do to hook a potential follower or to get a current follower to do a particular task. Nothing can be more intoxicating to the ego than to be selected by the master or leader (or any high profile person). A real master will stand back and allow you to make your decision whether to accept his or her teachings without trying to influence the process.

  16. Talks bollocks: (Note: the term bollocks is the original author’s politeness showing through… from the punk monk, you can be sure the word I would use is “patent bullshit”) It is surprising what a person will listen to when he or she is devoted to the speaker. It is always a good idea to get hold of a written transcript of what has been said and really read the message. Then ask an open-minded friend who is not a follower what their opinion is purely on the strength of the words. You will soon find out whether there is any real substance to the teacher’s message, or whether you are merely being drawn in by the charisma of the messenger.

  17. Overly relies on slick presentation: Slick presentation can often mask poor content, and so it is important for you to look past the lovely music and video shows at the actual message. The slicker the presentation, the harder it is to see what exactly the teaching is.

  18. Gives him or herself outrageous titles: Not satisfied by being "merely" an enlightened being, many false gurus give themselves titles (or allow their followers to do so) to indicate that they are literally God-Incarnate, the reincarnation of the Buddha or Christ, or THE chosen one. Some continually change their names, to keep pace with their burgeoning egos.

It is worthwhile to note that teachers who come from the East, may legitimately have received more lofty titles as part of that culture, training system and the mythos/ethos of the region. Similarly, if your teacher continues to be a student (a very good sign!) then it is possible they will, from time to time, be given new dharma names by their own teachers. However, these names ought not be honourifics. As an example, while the ecclesiastical office I hold historically bears with it the designation of “His Eminence” or “Beatitude”, I find such traditions silly and over the top in the West. Still, when dealing with the legalities (copyright issues, corporate entities, etc.), I am forced to acknowledge that what I send out bears the seal of the “Office of H.E. Khenpo Gurudas Sunatyananda” – but it is my responsibility to recognise that those titles represent the office I hold, not me! I am still nothing more than a simple contemplative monk. We all possess the very same Buddha/Christ nature. Therefore, none of us is more grand or important than any other sentient being. PERIOD!

  19. Runs abundance workshops: A guru or master is there to help us find an authentic life. This is nothing to do with becoming more successful at work or making more money, although this may or may not follow from being more authentic. There is nothing wrong with abundance weekends, but if we mistake spirituality for increased business success, then we are guilty of spiritual materialism and we find ourselves deeper in the illusion. (The Japanese say that the Gods laugh at those who pray for money.)

  20. Is not interested in you personally: If a teacher or guru does not have time to interact with you personally, then you may as well read his teaching from a book, because merely being in his presence doesn’t help you find realization inside you. You may model some of his spiritual characteristics, but that often only places you deeper in DELUSION.

  21. Allows his followers to set up a hierarchy of access: A guru must be accessible. If (s)he is not, or if (s)he allows his followers to block your access, then (s)he is playing the role of a (drama) king/queen and not a spiritual guide. A guru is only useful to the process of awakening if you can directly interact with him/her. With the false guru, it is often the case of the more you donate the greater your access.

  22. Makes false claims of the significance of “lineage”: Many mistakenly believe that realisation can only happen under the guidance of a realised master. In this delusional and dualistic belief system, gurus are only authentic when they come from a line or lineage of realised gurus. This belief system itself is an example of superstition and religousity being superimposed upon the actual teaching of the Buddha, and of cultural beliefs being allowed to influence (and distort) the real importance of Dharma transmission.

Desperate not to be left out, some gurus claim a false lineage of enlightened masters to bolster their authority to teach. Another pseudo form of "lineage" is to recount a miracle that once happened to them (maybe they cured themselves of some disease or God spoke to them personally) which infers that they are "chosen" and therefore have the authority to set themselves up as teachers and gurus.

While it is useful in determining the particular tradition, academic and spiritual formation, background and path of a particular teacher, and can be useful in determining whether or not you will resonate with the traditions, cultural mythos, sadhanas and expression of spirituality that a particular teacher will bring, lineage ought not be mistaken as the “means to realisation” or as a “guarantee” of the quality of a particular teaching or philosophy.

  23. Presents themselves as non-profit whilst raking in the millions: Often, the false prophet will present her teachings for free, whilst strongly encouraging her devotees to make large donations. In this way she can appear above money considerations, whilst maintaining her greed and opulence.

  24. Collects a large band of angry ex-followers: This is an indication that something is seriously wrong. If she has used kindness and love in her interactions with her students, and has discouraged them from projecting denied spiritual characteristics onto the guru (rather than encouraging their integration into the self), then it is extremely unlikely that there would be more than a few disheartened ex’s. Many might drift away and feel they have wasted their time, but they are only likely to have the great anger if they have put their teacher on a pedestal, given him their power, and later realized that he was never worthy of such adoration. Contrary to what some believe, it is actually the teacher’s responsibility to strongly discourage students from putting them on pedestals, for this is counterproductive to finding realisation inside.

  25. Uses pseudo-technology: Many false prophets and organisations base themselves around pseudo-technology in the effort to appear scientific — special meters, communication devices (do you really expect the aliens to use a mobile phone?) and energy clearing instruments and pendants that involve crystals and copper wire. Once again, this is to distract the unwary from the poor quality of the actual teaching.

  26. Acts like a complete paranoid mad person: If your Precious One acts like a complete paranoid schizophrenic or psychotic then (s)he or she probably is. Run! Remember that there really is no such thing as "crazy wisdom"—wisdom is the art of being balanced. However charismatic they may be, and sane between moments of madness, you WILL be damaged by them. Understand that what is often called the “crazy wisdom” tradition is very balanced, very responsible, and very calm. It is a reference to the non-dualistic “crazy” approach to seeing beyond the appearances of phenomena, not an excuse for bad behaviour – from the teacher or their “inner circle” of students.

  27. Remember that teachers are simple, fallible human beings. Nothing more. Nothing less. Some of the most wonderful teachers I have ever had have made mistakes. Some of them have made serious mistakes. Some of them have violated one or two of the items I mentioned above. That doesn’t mean that they were not authentic, good and important teachers, nor does it invalidate the progress I may have made at their feet as a student/disciple. It simply means that they aren’t some sort of magical superbeing, reincarnated god(dess) or doorway to realisation. They are human beings, possessing the same Buddha nature that you or I possess, who have dedicated their lives to teaching what was taught to them, realised to whatever degree it has been in their lives, and who, just like you and I, are on a spiritual journey toward awakening.

Practice whatever you can, so that the teachings of our lineage holders and dharma acharyas will not have been in vain, but above all, practice compassion, loving-kindness and mindfulness with every step.

Namasté

khenpo gurudas sunyatananda

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”

_____________________________________________

Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, our Khenpo, Dharm’acharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com

Copyright ©2008, His Eminence Dharm’acharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

It’s no secret that I was never even remotely a fan of George W. Bush. But simply because I disagreed with his policies, his theocratic mentality and what I am convinced was his involvement in a False Flag Operation on September 11th, 2001, does not mean that I can reasonably say he was never President of the United States.  For twelve agonising years, the United States bore the pain of evidence that proved he was indeed our president.

Similarly, I disagree with many of the seemingly intolerant and non-compassionate, exclusionary statements made by Pope Benedict XVI. But again, simply because I feel he disgraces the true message of love and compassion taught by the Dharma Master, Rav Yeshua, doesn’t mean that Benedict XVI wasn’t “really” the pope.

I would have found it difficult to believe that there are people who lack the basic intelligence and common sense to comprehend this simple reality, were someone to have suggested a week or two that such people existed. It would have seemed to me that such incomprehensible stupidity was something reserved for the worst of situation comedies and perhaps political parodies on late night television… not something that occurred in “real life”.

But I would have been dead wrong!

Lately there appear to be those, coming from more traditionalist Buddhist sects, who insist that because the feral wisdom path is unfamiliar, or perceived as unorthodox, that my ordination, monastic training and work over the past 30 years didn’t happen. Instead, in their stupidity, they like to bandy about such libelous accusations as to call me a “self-styled teacher”, spewing a “spiritual mash-up” or “tossed salad” of spirituality.  They attempt to discredit my (now retired) position as the highest ranking prelate in the Eastern Catholic Franciscan community as nothing more than a “Catholic costume”, ignoring 2000+ years of carefully documented lineage (succession/transmission) from the apostles John, James, Judas-Thoma, Thaddeus, and Bartholomew. They disregard and disrespect my beloved Refuge Lama and Root Guru, the lamas at whose feet I took ordination as a Buddhist contemplative, and the 54 men and sixteen women who were subsequently ordained into our particular tradition.

Of course, these simpletons haven’t done any serious inquiry. That would defeat their objective, which is clearly nothing more than to attack, discredit and malign a simple, unimportant and (in my opinion) unimpressive monk, whose only purpose in this life has been to serve his teachers, and do whatever he could to teach others how to alleviate suffering.

But then I guess we all have to have a mission in life… so perhaps this is theirs.

Had they done their homework, clearly they would have seen that I have repeatedly, in my books, my blogs, my articles, retreats and Dharma talks, insisted that if the majority of Buddhists wished to excommunicate us as unworthy of the label “Buddhist” that would be and must be perfectly acceptable to each of us. If any of our community took up their robes for the purpose of being identified as a Buddhist, a monk, a nun or a lama, then they disgrace their habits and vows.

Buddha Sakyamuni did not come to start a religion. Neither did Rav Yeshua the Great Bodhisattva.  Neither should any of us.

In their attacks, one individual pointed out that the accounting of my birth, and what  Lama K told all of you were “auspicious signs” (something I’ve laughed at and warned you not to take too seriously from the start!) sounded like I wanted to compete with the Buddha. Sadly, that remark not only demonstrated how little they knew of the Buddha’s birth narratives (which I likewise suggest we take with a grain of salt), but that they fail to realise that one would never imagine there was anything to compete with, since the Buddha nature already fully and completely exists equally in each of us, and is not something that we have to “compete” for. It has nothing to do with birth legends, or how pious a child was.

I do recognise that our recently departed Sister, Ani Prema Jaya, had a great deal of influence over the writing of the “bio” on DharmadudeUnplugged.com – and appropriately so, since she was part of my life from the third or fourth grade onward.  And I will not allow these venomous vipers to persuade me to attempt to “pull rank”, since there will never be “rank” among our sangha. But I would ask that consideration be given to perhaps look at how the ignorant Western mind may misunderstand or misconstrue what is regarded with common acceptance in the Eastern culture, as an homage to one’s guru.

Of course, this is of little consequence, since these vipers were sophomoric enough to bitch and whine about the use of “His Eminence” in the copyright, despite the fact that the appropriate title for the Holy Exarch of an Eastern Catholic jurisdiction is “His Eminence”, and despite the fact that regardless of whether or not they wish to acknowledge the Buddhist label, I am still the spiritual head of an international, intentional/monastic community, and as such am their “high lama”. Naturally, I find these attacks amusing, because I have repeatedly told my students not to use such absurd titles, when referring to me, which was what led to the “compromise” in which I agreed to accept the title of “Dharma Teacher” (Dharm’acharya) and allow students to publicly refer to me simply as Khenpo (abbot) or Gurudas (like all of my friends call me). But again, the attackers would not be interested in these things, since they would detract from their ability to create drama and momentum for their agendas.

A series of ten or fifteen vitriolic questions were fired-off at me in last night’s post, and when I answered those questions, which will be repeated here for archival documentation, the attackers simply chose no disregard the answers, because they didn’t fit-in with their agenda and objective.

The Interrogation…

Here are the questions posed by the two mouth-pieces of Midwestern/Northwestern Buddhism, and my replies:

1. How many years did you spend in Mongolia again helping people?

None. I spent thirty-three years working with the sick, the poor, the dying and the marginalised in the United States (six monastic locations) — in Miami, in Orlando, in D.C., in Atlanta, in Phoenix and in Los Angeles. (I only spent three intermittent years in India, serving at the feet of my teachers.)

2. How much work doyou do in a day at your current temple?

I do 98% of the work here at the ladrang, including almost all of the cleaning, most of the cooking, and presiding over all of the liturgical celebrations. The only reason I cannot do all of the cleaning is because I cannot drive. I have lived with a shattered arm for the past 26 months, having already had one excruciating reconstructive surgery, and while I continue to push the limits, cannot lift anything heavier than 7 pounds without pulling on some of the eighteen screws that hold the ten and a half inch plate in my arm. So lifting the cast iron pans to wash them is beyond my ability, as well as driving to the laundry facility.

3. How many appointments do you arrange for people to bring social justice talks to your area?

Since I’ve taken office, I’ve personally arranged for more than 75 social justice events for our monks and local communities, as well as having participated in several hundred programs over the past thirty years, including extensive personal service among the Haitian community in South Florida and Central Florida doing both migrant farm work advocacy and AIDS counseling/case management.

4.How many meditation sessions have you facilitated?

Let’s see, two per day minimum for 27 years, before being forced to semi-retire due to Parkinsonism and AIDS (go ahead… dare to attack me on how I got AIDS, as a direct result of being raped and beaten on May 10, 1983 in Hollywood, Florida, while walking home one night.) So let’s see, to answer you next belligerent question, approximately 19,710 meditation sessions, and approximately 270 two or three day silent retreats, and 27 month-long retreats.

5. How many book publications, translations and distributions have you managed so that people could have the Dharma in their own language?

None. Instead, we preferred to work at bringing the Dharma to the West in a more accessible and culturally relevant way, while actively supporting the work of the Translation Bureau of the Library of Tibetan Works & Archives with our sadhanas.

6. How many animals have you saved in both your birding conservation efforts and other animal welfare schemes?

Personally, I converted the room that was designated to be the “lama’s meditation and reception area” into a small aviary, in which we rescued 38 exotic birds that were being abused, as well as having given homes to several cats and three dogs. Because of my neurological condition, I cannot be exposed to the toxoplasmosis found in bird droppings or cat litter, so we now do what we can to inspire others to carry on the work.
How many hours have you put in studying the Dharma?

CONTINUING WITH THEIR ASSAULT:

1. How many religious organizations have you set up for your own aggrandizement?

None. In the past 32 years, I have never ONCE received a salary or stipend for the work I do. I personally funded the operating expenses of six monastic houses — providing rent, food and utilities for 54 monks and four nuns. To this day, I have never received one dime of compensation, nor does the Order pay for my rent or utilities now.

IN FACT, SINCE MY ACCIDENT IN NOVEMBER 2007, I HAVE LIVED 10 TO 20 PERCENT BELOW THE FEDERAL POVERTY LEVEL GUIDELINES FOR THE UNITED STATES.

The community would like very much to see the Order somehow manage to provide a safer, healthier dwelling for myself and my household, but right now, that is not something they can do.

2. How many of your own personal books have you got to push?

100% of the revenues from my books, tapes, retreats, etc. goes directly to the work we do with the poor (providing meals to the homeless, blankets in winter months, paying rent when someone is in an emergency situation) and the remaining balance is used to cover the cost of web hosting, and transportation.

This past year, the royalties from the books were also used to pay a portion of the $900/month in prescription drug co-pays I had to cover, twice, until I could get compassionate-use coverage.

3. How many plush retreats do you speak at, all expenses paid every year?

I never accept a DIME for the retreats I direct. The only expense that is paid is ground transportation on the East Coast and coach airfare to the West Coast, my meals and room at the retreat centre.

I’ve never experienced the absurdity of a “plush” retreat… since that would seem to negate the purpose of the retreat in the first place!

4. How many advertisements have you made for your own claims of spiritual accomplishment?

ZERO.

5. How many programs have you been on shooting your mouth off with your own personal recipe for spiritual salad?

I’ve been on somewhere in the vicinity of maybe one hundred or so television programs, and my only message has been to warn people that folks like you exist and are an unfortunate problem in the West, and to warn them not to believe that they need to rely on gurus, teachers, lamas, scriptures or religions to find the happiness they seek. And yes, I have and will continue to let them know that while I haven’t got any magical secret for them, I can share what works for me, according to the Dharma and support their personal decisions, paths and cultural expression of their spirituality.

A Sad Perspective…

While I would never and should never even remotely be compared to His Holiness the Fourteenth Dalai Lama, I cannot help but compare these attackers to the the Chinese Government, in their vitriolic, deceptive and hatemongering agenda toward His Holiness.

These individuals are not concerned with the facts. They are even less concerned, apparently, with the truth. They want only to lash-out and discredit that which is different from their perception of “truth”.

They have beautifully illustrated why the feral wisdom path is not for everyone, because not everyone possesses the maturity to let go of their attachments to their teachers, the canonical texts, their particular path or tradition, and move from the gentle stream of organised dharma into the Ocean of Compassion in which the Dharma need not be taught any longer, but simply be practiced and experienced.

I am, however, deeply saddened by the behaviour of these two people, and having tried every “trick” and craft to get them to short-circuit their hatred and maybe behave a little better (even trying the infamous, “Namaste, Bitches…” to no avail!) I have failed miserably to help these two people realise how seriously they disgrace their own tradition and most especially, their own teacher(s).

And so I see this as my failure, not theirs. They may or may not have received adequate or appropriate Dharma instruction. I have fifteen years of monastic instruction, and thirty years of monastic life/practice. I should have been skilful enough to break through their hatred and egos, and I let them down. I can only hope that  the karma created by their intolerance, disrespect and insolence, as well as the result of their complete and utter stupidity might ripen upon me, and not them, so that they can discover how vile their behaviour has been, and grow up… or at the very least, for the sake of the Buddha, the Dharma and the Sangha, STFU.

Practice whatever you can, so that the teachings of our lineage holders and dharma acharyas will not have been in vain, but above all, practice compassion, loving-kindness and mindfulness with every step.

Namasté

dharmacharya gurudas sunyatananda

Join us tonight for:

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa –
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”

_____________________________________________

Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Dharm’acharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com

Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

There is a discussion beginning… a discussion that has occurred on the “fringes” of Buddhism for more than seventeen years now. Something seems to be different about the evolution of the discussion these days, however. Serious Buddhist practitioners in the West are becoming increasingly dissatisfied with the sectarianism, supremacy, attempts to discredit other teachers or traditions and fundamentalism that is diluting the essence and practice of the Dharma.

Rooted in the commitment made to my own Refuge Guru, who was among the pioneers in the field of monastic interreligious dialogue and non-sectarian contemplative Dharma, the Emergent Spirituality Movement has been something I’ve been deeply involved in for just over thirty years. And now, there is a groundswell of Buddhist practitioners, monastics, and former monastics, largely in the West, who are coming together to support one another in a desire to transcend a path that has been well-worn, but can be less accessible, less relevant and culturally-removed from our own culture and ethos, so that the Dharma can thrive and its fruits ripen on future generations, alleviating suffering everywhere it goes.

The approach of Integral Buddhism integrates all aspects of postmodern life, and helps the sincere practitioner maintain a body poised and at ease, a mind clear and compassionate, and a life compassionate and purposeful.

The Centre for Integral Buddhism™ combines various methods of contemplative spiritual practice, Buddhist traditions and the timeless essence of the Dharma taught by Buddha Sakyamuni, Rav Yeshua be Yusef (Jesus the Nazarene), Je Tsongkhapa, Swami Abishiktananda, Neem Karoli Baba, Tenzin Yangchen and our own Refuge Lama, the Dharm’acharya and abbot of the Contemplative Monks of the Eightfold Path, Khenpo Gurudas Sunyatananda.

The Centre for Integral Buddhism™ recognises that life is a process, and that as we develop, and as our stories unfold, we are able to uniquely transcend our previous journeys from a more personal, culturally-oriented, or traditionalist path toward a more integrated, universally-relevant and radically inclusive awareness that emerges from our individual experiences, and becomes truly amazing.

We readily recognise and encourage all responsible, compassionate and well-travelled practices and paths as potential means of achieving this transcendental awareness and understanding of the Dharma. We affirm that each person’s journey is unique and due equal respect, and by integrating our understanding of the essential truths of the Buddhist philosophy, with a postmodern, Western recognition of the psychological, sociological and anthropomorphic needs of the human psyche, personality and need for cultural expression/identification, we are able to foster a safe environment for people to discover their own transcendent path, so that the ego-mind dissolves into awareness and compassion, without the hindrances of hatemongering, intolerance, fundamentalism and sectarian drama queens.

In order to better facilitate dialogue with other progressive, postmodern and Integral Buddhists, as well as contemplatives from other traditions and paths, we’ve established an online social networking site, much like what Facebook has done in a secular society. We hope to use this community as a launch pad for unlimited small networks, core communities, discussion groups and fellowships worldwide. Each person will have a blog, their own media storage, and the ability to interact with the larger community. The community will also be a place where discussion can take place for listeners and guests on the Talking Dharma radio program, co-hosted by Zen practitioner, John Pappas and Khenpo Gurudas Sunyatananda.

We welcome people from all backgrounds, spiritual paths and Buddhist traditions to share in a more inclusive, postmodern and truly integrated approach to alleviating suffering, and creating peace. Intolerance, sectarianism, attempts to attack or discredit anyone’s path or teacher(s), and disrespect for any other member of the community will not be accepted here, and will result in immediate removal.

This is a safe-haven for those who want a more relevant, more accessible, more inclusive and more radically authentic Dharma… a Dharma of Compassion.

It is OUR HOME, and we welcome you, and ask you treat it with the respect with which you would treat and sacred space.

Practice whatever you can, so that the teachings of our lineage holders and dharma acharyas will not have been in vain, but above all, practice compassion, loving-kindness and mindfulness with every step.

Namasté

The Community Moderators for Talking Dharma™ – The Centre for Integral Buddhism™
http://talkingdharma.ning.com

Copyright ©2008, The Centre for Integral Buddhism™. All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

It was something that drove Ani Prema Jaya crazy! All the arguing about how qualified this teacher is because of their “lineage”, while that teacher is questionable, because their “lineage is uncertain”.  At best, it is a passive-aggressive form of condescension… “my pedigree is above reproach, how about yours?” At its worst, it degraded into an all out pissing contest.

Don’t get me wrong, having worked much of my adult life for the preservation of the Tibetan culture, and as a Buddhist contemplative, whose practice draws heavily from the traditions of Tibetan Buddhism, I appreciate the place lineage has in our tradition. Lineage, from a Buddhist perspective is supposed to ensure that the Dharma has been transmitted accurately and fully, in unbroken succession, from teacher-to-disciple, all the way back to the Buddha Sakyamuni.

And so, because a particular high lama from one school has recognised so-and-so as a tulku, and ordained them, enthroned them, consecrated them or initiated them into that particular tradition, we can be reasonably sure that the Dharma transmission in that person’s sect is accurate, clear and able to lead a student to realisation.

Similarly, within the Catholic traditions (which include the Roman Catholicism, Greek, Russian, Syrian, Byzantine and other Eastern Orthodox, Anglican/Episcopalian and certain Lutheran churches), there is a tradition of lineage known as “apostolic succession”, which claims that its bishops hold, in unbroken succession, the lineage and teaching authority, which traces back to the original apostles and to Rabbi Jesus himself.

This claim is easily traced within the Thomasine (Indian) Catholic lineage, the Johannite Church, and within the Orthodox sects, where clear records have been kept, documenting the succession, from the historic apostles to the present-day lineage holders (patriarchs, bishops and certain abbots). The sect which makes the loudest claim to apostolic succession – the Roman Catholic Church, however, is actually the one sect least able (and least likely) to possess bona fides to that effect. That is because the church bases its claim to succession upon certain questionable mythos, rather than a carefully documented lineage. No lineage of succession exists in the Roman Catholic Church, which can be traced fully back to the alleged first bishop of Rome, Simon Peter (who was likely never in Rome, let alone recognised as its first bishop). Now it is very possible that lineage could have been established from Clement onward, but the Church simply didn’t keep such records for some reason.

I’ve often taught that reliance upon such things as lineage is risky at best, and frankly a fool’s endeavour, since it does not really guarantee anything whatsoever.

To shed some light on the topic, I wanted to share a portion of the transcript of an interreligious dialogue that occurred at the Naropa Institute, in 1985. As many of you know, the Naropa Institute, part of Naropa University, was founded by H.E. Chögyam Trungpa Rinpoche, the exiled Tibetan tulku and lineage holder in the Kagyu and Nyingma traditions. In this particular panel discussion, Eido Roshi, Father Thomas Keating, OSB, and moderator Reggie Ray are discussing lineage.

The moderator asks Father Keating, a Benedictine monk whose work with Monastic Interreligious Dialogue helped create pioneering cooperation between Buddhist, Hindu and Catholic monastics, what role, if any, lineage plays in the Catholic tradition.

Keating’s reply follows:

Well, I think that is a question that really has never been asked, and should be. I think those of us who are Christian are challenged by this concept in Buddhism of the transmission of enlightenment or spiritual experience.

And I think what lineage means for a Christian is the gift of contemplation.

In Buddhism, the teacher is able through his own enlightenment to communicate something of the Buddha nature and to awaken the disciple to his or her own experience of the deep self. Is there something similar in Christianity?

I don’t offer here a final answer to that question. Please recall that Roshi distinguishes two lineages. Well, we have, at least in the Roman Catholic Communion, the concept of apostolic succession. The ordination of bishops is believed to empower or communicate to them the tradition which was begun by Jesus Christ. This tradition, over the centuries, has tended to be largely an administrative one…

But, and this is just a personal reflection, it seems to me that in the Christian Community Christ is always the Master, the Teacher. As he said to his disciples, “Only one is your Master”—you shouldn’t be called Father or Teacher! Not that out of respect you can’t do that once in a while.

He was trying to communicate the fact that a Christian teacher is communicating the experience that Christ had of the “Abba” — his consciousness, in  in other words, of the Ultimate Mystery, whom he called Abba or Father. And that experience is communicated by the Christian liturgy in symbols and hopefully by the leaders of the Church—the priests, bishops and religious superiors.

The lineage then is the contemplative experience. The contemplation of the Mystery of Christ that is experienced within us through the unfolding of the spiritual journey. This involves the diminishing of the false self and the opening of the true Self, in faith and contemplative experience.

So, the lineage is the communication of the experience of Christ in some way. And it is tremendously varied in each person. But this is obviously the purpose of the liturgy. If you think of the sacraments, baptism is a sacrament of transformation. The Eucharist even more so. And hence, it seems to me, when the Christian community is gathered together celebrating the mystery of Christ and the Risen Christ is believed to be present then, when his presence is perceived, the transmission takes place. And each person receives it or experiences it according to his or her own level of spiritual development.

Hence, the liturgy is not enough by itself. It has to be reinforced by the whole of life and by some discipline. The Christian discipline, especially of fraternal love, enables one to bring to the liturgy the enlightened and purified conscience that can experience the mystery of Christ in oneself. The resurrection is your experience that Christ is risen in you. It’s not just a historical event. That’s the take off point!

The disciples were not awakened by finding an empty tomb. They were awakened by experiencing the Christ rising within them. And that is the Christ nature. And that is lineage as far as I can see, in Christian terms seems to imply that the bishop should be a man of prayer and able to communicate the spiritual life to the people of his diocese (that is, the Christian community for which he is responsible), in a way somewhat similar to that understood in the East.

I was delighted this morning, while I had been working on this post for the past few days, to find that a contemplative brother of mine, whom many of you heard on my radio program, Bishop Craig Bergland quoted the same piece in an article for his ChristEnlight.org program.  It seems to me that the time has arrived for those of us on a spiritual path to realise some common and important distinctions, and clarify some issued than have previously become stumbling blocks for many of us. And this is one fine example.

Now, when I read what Keating said, I was immediately stricken by the universality of his observation. He was, of course, focused on lineage from the Catholic perspective, and framed his response beautifully, in a way that explains the nature and value of the sacraments as points of transmission and transformation.

But for me, what really stood out is the realisation that we too often focus on lineage as something that occurs strictly in a ritual and administrative way. While I am grateful for the lineages of my teachers, I am not really that concerned with it.

Those students, monks and teachers who focus so much of their attention on lineage always make me wonder if there is something missing in their Dharma practice. Shut up about your teacher’s lineage already! If you cannot demonstrate to me that you have mastered the Dharma teachings by the way you live, teach and serve, then your sophomoric claims to supreme lineage are meaningless chatter.

Days before she passed, Mother Prema Jaya and I had some interesting conversations about lineage, throne holders, tulkus and the future of our contemplative Order. She expressed to me some concerns that it might “make things easier on us”, particularly when it came to garnering financial support, by formally affiliating ourselves with a “higher pedigree of lineage”.  And the group Ani-la was recommending happened to be one I hold in high regard, and which occupies a special place in my heart for the work that they do.

But I explained to her that one of the main reasons I have not sought a “higher form” or more prestigious ordination/empowerment/initiation into another Tibetan sect, and the reason the Sangha has repeatedly supported my decision not to do so, is quite simple.

I don’t wish to communicate to anyone that it’s necessary to belong to this group or any other in order to realise enlightenment. I don’t want anyone to believe that they must subscribe to a particular sectarian identity and ideology in order to “get there faster”. Such ideas are not useful at all.

When I teach, I teach in the tradition of my Refuge Guru Abishiktenanda-ji, my Root Guru Tenzin Yanchen Ma, and the three Tibetan teachers on whom I rely for guidance, insight and a direct experience with living Buddhas: His Holiness the Fourteenth Dalai Lama, His Eminence Tsem Tulku Rinpoche, and His Eminence the Sakyong Mipham Rinpoche. And those teachers have always made their teachings accessible to everyone, without exception, and without “hawking” membership in the exclusive lineage club.

I have resisted using my Tibetan name for more than fifteen years now, because I did not wish to create the appearance of division or fuel rumours that were going around, which claimed that I sought the empowerments and ordination from one particular teacher over my own Root Teacher, for this reason or that. Such things were not even remotely a consideration for me. I sought ordination into that tradition because it would more richly, deeply and fully inform my practice, so that I could more effectively help others to alleviate their suffering and the suffering of those around them.

I am not interested in what people call me. When it became an issue for certain traditional Buddhists that our contemplative community was unwilling to draw lines in the sand, and could see no reason that the pantheon of Hindu and Catholic Bodhisattvas, Saints and Holy Ones could not be honoured along side the Tibetan Bodhisattvas and Buddhas… and when many of those same groups began to criticise our community for not following a more fundamentalist and literalist interpretation of the vinaya, I insisted that members of our Sangha stop publicly referring to me as their lama . And I stopped wearing traditional Tibetan robes, returning to the custom of wearing my white Benedictine/Franciscan habit with the burgundy zen (shawl). Now, I reasoned, there would be no reason for discomfort among traditionalist Tibetan Buddhists.  Out of respect for our late and beloved Ani-la, I agreed to allow the community to refer to me as the Dharm’acharya.

My preference has always been for the simple title, khenpo, which is Tibetan for abbot. That is, after all, what I am… no matter which tradition happens to be your perspective. I am the abbot of a group of men and women who live a contemplative life. Lojong Ladrang also serves as the physical starting-point for Lojong Abbey – an abbey which is without walls, and which encompasses the entire world.

Were we to live in Malaysia, there is no question that a more formal relationship with Tsem Rinpoche would exist, just as would be the case with His Holiness the Dalai Lama, if we lived in Dharamsala. But that would not change our lineage… our succession… our relationship to our Root Teacher and primary satsang. This notion of an “either/or” mentality is bullshit and has no place in the Dharma. Period.

There are times when I begin to think that we could find an easier, more inclusive and less bitchy place among the community of Zen practitioners, from which we also draw a good portion of our community’s practice. But then I come back to what Father Keating said, and what others of his peers in the Monastic Interreligious Dialogue, including Thich Nhat Hanh, Thomas Merton, and Bede Griffiths, OSB had to say, and I realise our path is uniquely ours.

It is our responsibility to create, as Buddha did, a more authentic, culturally relevant and intact expression of the Dharma practice for the West. In our community, that expression will draw deeply from our Tibetan and Eastern Orthodox roots. It will honour the timeless, changeless and perfect truth of the Dharma, while interpreting with proper perspective, cultural understanding and awareness the traditions (including particular sadhanas, the interpretation of the vinaya, and other aspects of the Vajrayana vehicle), integrating these with Zen and other contemplative liturgical practices.

Why do we do this?

Some may imagine that the reason for a spiritual community or Sangha is to network with one another, learn from each other or benefit from the common identity of a particular group. But these are not the best reasons, or even necessarily appropriate reasons for associating with community. We come together as community because our path is a personal path, and the work to be done is personal work. We realise that when it’s someone else’s turn to light the butter-lamps, and prepare the seat for the khenpo or guru, we might be tempted to stay home or stay in our rooms and rest. But we come out and sit with our Sangha, and show our support and appreciation for the fellow contemplative(s) who took care of arrangements for that night, because doing so helps us establish a new habit. We’re coming down to practice for them – doing out of love and respect for another member of the Sangha, what we are not willing to do for ourselves. But eventually, that habit will give rise to greater awareness, and we will begin to do for ourselves what we should have been doing all along.

The Contemplative Order of Compassion isn’t going anywhere. We’re here to stay. Perhaps we don’t fit into the traditional view of Buddhism. Perhaps there are those who will choose to dispute whether or not we would be better off associating with this guru or that. That’s their business, not ours.

It may be that we cannot garner the kind of financial support we need to survive without conforming to another sect’s path. There are many in the community now who believe that is so. And to those sisters and brothers, I say, “Go, and be happy!” Their departure from our midst won’t change our love for them, nor theirs for us. If that is their path, then we should honour and celebrate it. It is not my path, however.

For those who are saddened that I will not use my Tibetan name, know this… when my Root Guru or any of the three principal teachers on who I rely decide that it is important for me to step into that role and adopt the new Dharma name for the sake of the community, I will do so without reservation. For now, my concern is not to cause division, argument or hostility within the greater Buddhist community, especially among some of the more “territorial” Tibetan communities, who are so proud of their “lineages”, and need to talk incessantly about them. I will not cause them or their teachers distress or anxiety.

And more than anything, while my Tibetan name remains something I cherish deeply, even though it is something I keep private for now, I am also deeply grateful for the names given to me by my Refuge and Root Gurus, and so I remain “the servant of the Guru” and mindful of  “the bliss of emptiness” – Gurudas Sunyanatanda.

Practice whatever you can, so that the teachings of our lineage holders and dharma acharyas will not have been in vain, but above all, practice compassion, loving-kindness and mindfulness with every step.

Namasté

gurudas sunyatananda

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”

_____________________________________________

Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Dharm’acharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com

Copyright ©2008, His Eminence Dharm’acharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

I’d be hard-pressed to remember a time when Prema Jaya Ma (Rev. Mother Agnes Mary) was not part of this teaching. Her encouragement and willingness to consider new things gave me strength, at times when things seemed insurmountable. She was one of the first people to learn that the result of my being sexually assaulted and beaten in 1983 would be infection with what was then considered to be a death sentence – the “gay plague”.  And when we made the difficult decision to sever our community’s ties with the Roman Catholic Church, although she felt she was too old to be able to suddenly find a means of supporting herself financially, Mother was one of the first to rejoice and help us find a new episcopal protector for the Order.

In 2005, I ordained her sub-rosa, meaning quietly and discreetly, so that her ordination would not result in her dismissal from the cloistered community in which she had made her home. Each day, she and two other nuns, also my students, would come together for liturgy and sadhana. Their lives were exemplary lives, and so their daily responsibilities and prayerful, contemplative lives were wholly consistent with the Rule of Life they’d secretly professed (based on the Brief Rule of St. Romuald, who like them, was a Benedictine).

Ani-la is a Tibetan word, meaning “beloved nun” or “highly regarded nun”. It is a term I would use around others to discuss her, because she often worried that word would reach her religious superiors, and she would be forced to leave the convent. In reality, if her superiors would have realised that I’d ordained her as a Catholic priest, she would have been excommunicated by Rome, but I never added to her concern, by telling her that. The Roman Catholic Church already did as much to two of our Franciscan sisters, I’d ordained as well, in South Florida.

When one of the two younger nuns, who are part of our teaching, convinced Ani-la to try her hand at using Twitter, she was very apprehensive.  Years earlier, when they taught her to use blogs, she would often change her username, so we never knew it was her responding until I’d get an email, later on, simply saying, “By the way, that was me!” Eventually, she began feeling comfortable enough using an old (and I do mean OLD) photograph of her, taken when I was probably only ten or twelve years old. She actually looked younger now, than she did in that old photo!

So I would tease her and tell her as long as she insisted on using that horrible old picture, I would do the same. I dislike having my picture taken, so I would take the one or two casual photos that were snapped of me each year, and then cut my head out, and “photoshop” the older head onto one of the dozens of earlier photos of me in various contemplative settings, temples, churches, and so forth. It became an inside joke, and few people ever asked about it.

Well… I guess I’ll have to keep my word, and allow photos to be taken of me now… because at 11:11 PM, Mother Prema Jaya (Agnes Mary) left this mortal coil and began her journey toward rebirth in Dewachen. Like Therese Lisieux, Ani-la was a Bodhisattva, whose only desire was to spend “her heaven doing good on earth”… until there was no more suffering.

I shed my share of tears, as I was not even able to make arrangements to go to Philadelphia to be there for those final hours, but our sisters made certain that our traditions were followed, and she was assisted and supported in her beautiful transition.  And so now we mourn our loss… we feel the acute absence of someone we’ve loved for decades, and whom we cherished as wonderful gift, knowing we would one day have to let that gift go.

In the Sutta Nipata, Sakyamuni reminds us:

Not through weeping and grieving do we obtain peace of mind. We increase misery; we harm ourselves. We become thin and pale, destroying ourselves by our own power.

- Sutta Nipata 584

And so we are mindful today that we cannot hold onto our grief. We allow the emotions to arise, and we greet them as we would a friend – gently. And we know that without clinging to them, they will resolve… soften… and pass.

Ani-la would be pleased to know that her passing was used as a lesson in impermanence. She asked that I not make a big deal of it, and even asked that I not announce to the community on Twitter or Facebook when it happened. She wanted me to soften the blow, by offering some more gentle, pastoral words, when I had time to allow my own tears to subside a bit.  And I’ve chosen to honour that request.

In our last, very recent conversation, we shed some tears. We knew that this time was coming close. I would never imagine it would have been this soon, but I was privileged to know the details of her health concerns, as she was with my own. So I knew I wouldn’t see her again in this life.

I miss her terribly… we all do. But tonight I celebrate a life well lived.

Practice whatever you can, so that the teachings of our lineage holders and dharma acharyas will not have been in vain, but above all, practice compassion, loving-kindness and mindfulness with every step.

Namasté

dharmacharya gurudas sunyatananda

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”

_____________________________________________

Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Dharmacharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com

Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

“I don’t need you to tell me what I know, Gurudas,” she hissed, with the venom of a starving python. And that was how one woman recently chose to go her own way, when she decided that the idea of Buddhist lamas, khenpos and teachers engaging in social justice work, confronting homophobia, taking a stand for the marginalised and being unafraid to use “strong words” when necessary, were justifications for nothing more than “vitriolic rants”.

We have to be careful not to criticise or resist the mind, the senses, human sexuality or emotions. It is normal, healthy and necessary to allow ourselves to think, to listen, to feel the sensations and emotions of the phenomenal world. These are all part of our experiences. Even anger is nothing more than an emotion… neither good nor bad. It will arise from time to time. The key is not to become attached to these experiences – not to grasp at or reject thoughts, sounds, sensations, sexuality, hunger or emotions.

Speaking at the Vancouver Peace Summit in Toronto, His Holiness the Fourteenth Dalai Lama remarked that sometimes the most compassionate response to an unjust or unhealthy situation is to use harsh words. It’s unfortunate that my friend was apparently not paying attention at that moment.

When thoughts or emotions arise… when your appetite or sexual desire makes its presence known… when anger, fear, love, happiness becomes your mood… simply acknowledge that you are experiencing these things in the moment, and gently allow them to come and go… lightly… effortlessly… without care.

Renunciation is not the path of giving up anything. It’s the path of freedom from grasping at or rejecting all things. It’s the Middle Way… and it works.

Practice whatever you can, so that the teachings of our lineage holders and dharma acharyas will not have been in vain, but above all, practice compassion, loving-kindness and mindfulness with every step.

Namasté

dharmacharya gurudas sunyatananda

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”

_____________________________________________

Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Dharmacharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com

Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.