Why?

Posted by Dharmacharya Gurudas Sunyatananda on July 15th, 2010 filed in Dharma talks
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For nearly thirty years now, my students have understood the importance of asking the question, “Why?” It is the essential question to ask, before engaging in any enterprise, pursuit or activity.  The more clearly one understands “what their why is”, the more readily they will be able to craft a successful outcome.

But there is another benefit to asking, “Why”. This singular question allows us to examine deeply the motivations, intentions, and desires that exist behind every action and pursuit, behind every word and thought.

It is a practice I engage daily, and which has made it very possible for me to remain detached from certain outcomes, circumstances and conditions.

While the physical abuse and pain I underwent as a victim of a violent sexual assault by four men, in May of 1983, was difficult and resulted in my developing full-blown AIDS, it has seldom interfered with my ability to live life fully, openly and with peace. Asking myself “why” allowed me to understand the woundedness, the frustration and the suffering that my attackers were facing, as Haitian illegal immigrants in South Florida, in 1983. I could no longer be angry with them, because my heart was torn open with compassion and sadness for what they must have gone through, to be pushed to act in such a violent way.

Recently, I began to realise that I was being confronted with a number of issues repeatedly, in my practice as a Buddhist contemplative and lama. Chief among these was the growing awareness I began to develop that sectarianism and intolerance was beginning to become as prevalent in the Buddhist world as it is in fundamentalist Christian and Muslim sects. I began to struggle deeply with feeling that I was on the edge of breaking samaya with the last living members of my Dharma lineage, over an unwillingness to become a mindless puppet, and simply “accept” the patent marginalisation, cruelty and injustices being forced upon the Shugdenpa, by revered and highly esteemed lamas and rinpoches, including His Holiness the Fourteenth Dalai Lama.

So it became time to ask myself why…

Why did I choose the path of Tibetan Buddhism? Why did I move beyond the simple, pure and unfettered Zen traditions, into which I was initiated by my beloved Refuge Guru, and by Robert Danza Sensei, Marianne Donoghue Sensei and inspired deeply by Master Thich Nhat Hanh?

I would like to share a little bit of the discoveries and process that I am now deeply considering…

First of all, I recognise that there were three aspects of Tibetan Buddhism that drew me into the Dharma lineage I now hold:

Foremost was the Mahayana Path and Bodhisattva Ideal. This resonates with me to the very core of my being. It is the reason I chose the Buddhist path, and why I was drawn to the simplicity and service of the Franciscan charism. I have known, from the time I was seven years old, I chose this life to serve others, and to work for the alleviation of suffering. I have known that I would come back to this life, aeon-after-aeon, if necessary, until suffering existed no more. And that commitment is so deeply ingrained into who I am – hardwired, if you will – that I could never practice any type of spirituality without it being the central focus.

Secondly, there has been a connection or resonance with the Great Lama Je Tsongkhapa, also as far back as six or seven. I cannot explain it, and would not try, for fear that it would sound insane… but in my heart and mind, I somehow “know” Je Rinpoche as intimately as I know my own Root Guru. This connection is as clear as the fact that my heart has belonged to three Buddha emanations, since early childhood: to Amitabha (in the Buddhist aspect, and in his emanation as Francis of Assisi), to Avalokitesvara (in the Buddhist aspect of Chenrezig, the Japanese Kuan Yin, and as the Christotokos), and to Manjusri/Christ/Shiva – the embodiment of wisdom, and the compassion bourne out of samadhi/contemplation.

But perhaps the most compelling reason for me to actually affiliate myself with and seek empowerment from Tibetan lamas was that my heart is ripped open by seeing suffering, and I knew that the Tibetan people suffer greatly at the hands of the Chinese government. And so it was an act of solidarity, just as I had marched with Cesar Chavez and the migrant farm workers, and as I stood with Dorothy Day during “Peace on Earth Day”… so too do I stand with His Holiness the Fourteenth Dalai Lama and all the Tibetan people.

It was the realisation of that third motivator that caused me to become aware that the reason I did not continue to formally identify as a zen monk, was because I felt a protective allegiance for the Tibetan people, whom I saw as being marginalised, displaced, disparaged and hurt. Suddenly it became very clear to me why I felt so deeply torn by what I was seeing happen to the Shugdenpa. It was the fact that they were having the same injustices visited upon them by their own people… people who should know better, and be more tolerant, compassionate and willing to embrace diversity.

So I find myself at a cross-roads. Twenty-seven of our monks have left the Order, because I refused to back down from my defense of the Shugdenpa. One left because she was in the clutches of fundamentalist Buddhist cult in Baltimore, and refused to be held accountable for her lack of engaged Buddhism, commitment to on-going formation, and her intolerant, cultic mindset. And seventeen of the former Franciscan brothers and sisters left, because they could not and would not accept my teaching that the biblical stories were simply repackaged superstitions and legends bourne out of the ancient Egyptian cult of the Sun-God.

Simultaneously, several of our key benefactors withdrew their financial support for our work, over the Shugden issue, and over my refusal to adopt sectarian ideologies, and play the lineage supremacy game. They wanted me to denounce a particular Buddhist teacher in the United States, and by so-doing, denounce her teacher’s formal recognition of her position and status. I refused. They wanted me to speak in support of His Holiness the Dalai Lama’s oppression of the Shugdenpa, and I refused. And they wanted me to formally disassociate myself from my role as successor to the apostles, and as a Franciscan contemplative. I likewise refused.

As a result, we frequently suffer the pains of having no money to pay rent, groceries, or utilities. And we’re considered personna non-grata by some “popular” Buddhist groups, particularly in the Tibetan tradition, because I refused to wear traditional Tibetan robes again, until the Shugdenpa are treated as equals by the Gulugpa and Nyingmapa.

My teaching will always be based on the pure Dharma offered so generously to this world by Lama Tsongkhapa (Je Rinpoche). I will always teach and strive to live according to the Bodhisattva Ideal. And so much of my personal path will be deeply influenced by Tibetan Buddhism. Even my personal sadhanas will always reflect this heritage, because it has been 20 years that I have employed that practice in my own spiritual journey.

But I am considering moving toward a more open, non-sectarian, transpersonal expression of the Dharma… and will be sharing more with you about that in the months to come.

For now, I ask you to remember me in your thoughts and pujas.

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 Prince 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 ©2010, Khenpo 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.

What do you say?

Posted by Dharmacharya Gurudas Sunyatananda on July 4th, 2010 filed in Dharma talks
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There are about fourteen serious students involved in the work of the Contemplative Order of Compassion and the Living Dharma Community – that’s out of about 2700 people who read the blogs and listen to the Dharma talks online each month.

This afternoon, one of them sent me an email and asked why I could not challenge those serious students to take on a new Dharma service challenge, to make it possible for us to move the ladrang (lama’s monastic residence/hermitage) to South Florida, where students are asking us to establish a Dharma Centre and hospice project. She suggested that if each of those fourteen students would make it their personal responsibility to do whatever it takes to raise $200 in the month of July – be that through a bake sale, yard sale, asking for donations, eBay sale or whatever – then it would be possible for us to move to South Florida, and stay with family there for a month or so, until we could find an affordable apartment.

I will admit that the idea makes sense. I did not sleep at all on Thursday or Friday night, because the dreadful little tenement in which we have been forced to live, since our benefactors withdrew their monthly support, is overrun by mice. My immune system is already seriously endangered (with a CD4 count of 134/mm³), so I cannot begin to express how this, in addition to the inadequate heating, cooling and ventilation problems, causes me concern. And thanks to the malicious intent of those who disapprove of my unwillingness to back down in the face of social injustice, intolerance and duplicity – particularly when it comes from those perceived to be enlightened spiritual leaders – my disability benefits have been suspended, which means we no longer have any source of income.

Our only hope is that the company we formed with some of our business partners in South Florida will be able to support us within the next few months, but we are at least three months away from that happening, since every dime of income is going back into research, development and ensuring the future of that company.

I’ll be the first to admit that I am, at this point, emotionally and physically overwhelmed. It’s important for us to get to Florida, both for health reasons and for the purposes of our Dharma work. And I am committed to continuing that work. But at the moment, I don’t see how I will do that, without the community taking some responsibility and ownership, instead of leaving the burden on two or three people who have been the only source of support – all of whom are really not in any financial position to be constantly imposed upon in such a way.

Could it be that the Dharma path these fourteen students walk is built on such shallow ground that it is unfathomable for them to consider finding creative ways to be able to support our work? Realistically, if those fourteen students each raised $200, and then made a commitment to set aside $20/week – again, either from their personal income or by some creative means of fundraising – they could underwrite the expense of operating the ladrang for the next six months.

If not, it is very possible that I will have to walk away from the medications that keep me healthy, and begin working in the secular sector, with no insurance, no disability benefits, and little chance at beating either of the two diseases that I now battle.  But if that is what it takes, it is what it takes.

I challenge you now, however, to give me some creative input… How would you suggest that we could raise the $2400 needed for the move, or the $1400 needed for monthly expenses (rent, food and utilities)? If this teaching has been of any value to you, I think it is reasonable to ask how you can show your appreciation by taking ownership in the effort, and coming up with constructive and creative ways of helping us to achieve our goals.

What do you say?

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 Prince 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 ©2010, Khenpo 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.

Madness and Enlightenment

Posted by Dharmacharya Gurudas Sunyatananda on July 4th, 2010 filed in Dharma talks
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Student: "Is it possible to achieve enlightenment without becoming mad?"

Chögyam Trungpa Rinpoche: "We are mad anyway, in different degrees. We may not become completely mad unless we are maniacs- religious maniacs or political maniacs, whatever- unless we lost control of the situation. We have a sort of medium madness going on all the time, with the possibility of absolute madness. You see – that is samsara – madness. And that which is not madness is called enlightenment. Because such an idea as madness exists, therefore automatically there is that which is not madness, which is enlightenment. So once you begin to talk about enlightenment, or freedom, that means you are speaking in terms of madness."

Those of us on the feral wisdom path of the Dharma of Compassion are akin to the Bauls, to Francis d’Assisi and Neem Karoli Baba… to Chögyam Trungpa Rinpoche, Ma Jaya Sati Bhagavati and Krsnamurti. We dance with the Great Buddha Avalokitesvara, and with Siva… we sing songs of love and devotion to Kali, Tara and the Christokos. We journey alongside Milarepa, Ramprasad and Mary Magdalen, and call our Beloved Teachers Krsna, Christ and Tsongkhapa. And our dance calls forth the Protectors and Removers of Obstacles, Ganesa, Dorje Setrap Chen, Dorje Shugden and Hanumanji.

We are beloved and reviled. Respected and held with disdain. None of it is ours… and so none of it matters.

Feral Wisdom is indeed considered "crazy" by some, for it sees things through an entirely different lens. It views the teachings of the Buddha and the Christ as being one and the same. It doesn’t concern itself with whether the stories, legends and narratives told in various so-called scriptures are accurate, historical or even true. It uses every experience, every breath and the space between the breaths to integrate the two forms of wisdom (jnana — the type of primordial wakefulness we call "yeshe" in Tibetan) and prajna – the more intellectual wisdom we acquire through constant examination of each experience.

In the words of Chögyam Trungpa Rinpoche, "Jnana is your inheritance. Prajna is a sympathetic inheritance which you work toward." So both are inherently ours — that is part of our nature. But one is discovered through the process of examination and mindfulness, while the feral wisdom itself is simply realised or awakened by our daily practice… by emptying the mind, and sitting in the Primordial Silence of Sunyatananda (the bliss of Emptiness).

 

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 Prince 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 ©2010, Khenpo 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.

Stay present… this is the only moment there is!

Posted by Dharmacharya Gurudas Sunyatananda on June 22nd, 2010 filed in Dharma talks
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*We spend so much of our lives trying be anywhere but in the moment. We occupy our days with planning for the future… with striving for that next promotion… planning that next vacation… deciding which temple or church or dharma centre we’re going to visit next… and in the process, we miss millions-upon-millions of opportunities to grow, to find balance… to awaken.

One of my favourite passages in the Digha Nikaya, the first of the five nikayas, or collections, in the Sutta Pitaka, which is one of the "three baskets" that comprise the Tipitaka or central text for practitioners of Theravadan Buddhism (the Primary Vehicle or Hinayana Path), is the following text:

“ Make an island of yourself, make yourself your refuge;
there is no other refuge. Make truth your island, make truth your refuge; there is no other refuge.”
                                                          -  Digha Nikaya, 16

Recently I had an engaging conversation with a bright and dedicated student, who was completely absorbed by the notion that because she has had many past lives, and is now more aware that she was in previous lives, there is no way she could ever take a "lower birth". Of course, her very attachment to the egocentric idea that she is so advanced now will very likely result in her creating a lower rebirth, because she is clinging to her perceptions, not reality, and self-absorbed, not mindful. So I challenged her to let go of these ideas, and of the new age fluff that often surrounds such things as past life regression.

So you think you can remember your past lives, so what? Many people have, and it doesn’t mean that they are guaranteed any kind of future merit. What matters is what you do with NOW… with this moment… not what you did in the past.

Here’s a newsflash… If you were anywhere near as wonderful as your ego-mind would like you to believe in your past incarnations, you wouldn’t be here. The simple fact is that you have never been more ready for awakening than you are right now, so let go of what you did in the past… whether it was your last lifetime or last week… or last night.

The great Theravadan teacher, Ajhan Chah once taught:

"Do not try to become anything. Do not make yourself into anything.
Do not be a meditator. Do not become enlightened. When you sit, let it be. What you walk, let it be. Grasp at nothing. Resist nothing. If you haven’t wept deeply, you haven’t begun to meditate."

The only reason we fail to open our hearts and minds to the potential of this moment is attachment. If we fear the possibility of one particular outcome or another, we will either find ourselves clinging to something or someone, or resisting and running away from something or someone or some idea. In either case, the fear is irrational. The only moment that matters is the present moment. Bring your awareness to that moment, and you begin to transform everything. Only to the degree we begin to look compassionately at ourselves, we can begin to look compassionately at the world around us. Only to the degree that we let go of the need to tell anyone else how wonderful we were in the past can we begin to see how wonderful the present moment is.

The ancient wisdom of the Dharma offers sage advice, "Speak quietly and kindly, and don’t force your opinions or advice upon anyone. Be near when help is needed, but far when praise and thanks are being offered. You, no less than all beings, have the Enlightened Nature within you. Your essential Mind is pure."

I don’t find it useful to become obsessed with worrying about what kind of rebirth I will take. What matters to me is what I can do right now, to alleviate and end self-cherishing, attachment, grasping and resistance. If I do that, I progress on the path. If I am faithful to my spiritual practice, if I cultivate a strong and healthy relationship with my teachers, then my spiritual practice will accumulate merit, and negative karma will not ripen, but will begin to whither, as the positive merit ripens and inspires me to do whatever I can to alleviate the suffering of others. Short of doing that, I would have no interest in spirituality at all.

Our spiritual practice, when rooted in mindfulness and the constant practice of staying in the moment, can be like an oil lamp, with compassion being the oil, and wisdom serving as the flame itself. We need only choose to carry that lamp with us always, and in time, as the flame begins to burn more brightly, the darkness will yield to our innate Light.

Namasté

khenpo gurudas sunyatananda

*image courtesy of hylah on flickr

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Prince 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 ©2010, Khenpo 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.

Why Compassion?

Posted by Dharmacharya Gurudas Sunyatananda on June 20th, 2010 filed in Dharma talks
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Generating genuine compassion is a simple practice, which benefits the practitioner as well as the recipient of that compassion, the community in which they each reside, the world, and indeed, the entire universe.

This is because compassion is not just something we "ought to develop", but is, I would suggest, who we are. His Holiness, the Fourteenth Dalai Lama notes, "At the time of our birth, we have neither religion nor ideology nor culture. We acquire or learn about these later in our lives. But I believe no one is born free from the need for love. No material object, however beautiful or valuable, can make us feel loved, because our deeper identity and true character lie in the subjective nature of the mind." (from Disarmament, Peace and Compassion)

This is why we strive toward becoming compassion for those who might be perceived as our adversaries, our enemies or our "biggest pains in the ass".
You see, when we show what we think is compassion toward someone we love, it’s not pure loving-kindness… because our emotion investment in that person is a type of attachment. But those who have done nothing but attempt to harm us, discredit us, anger us… those are the ones who teach us to dig deeper, and find the source of who we are. They push us to become living dharma, not just mouthpieces for some lofty ideas. They are the grains of sand, which enter the depths of who we are, without whom, we could never generate the true pearl of Compassion.

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 Prince 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 ©2010, Khenpo 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.

Understanding the Lam Rim Chenmo – Week two lecture

Posted by Dharmacharya Gurudas Sunyatananda on June 14th, 2010 filed in Dharma talks
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Below, you can listen to the current week’s lecture on the Lam Rim Chenmo. (You an also access all of our archived programs by visiting: http://blogtalkradio.com/punkmonk )

If your work is true

Posted by Dharmacharya Gurudas Sunyatananda on June 10th, 2010 filed in Dharma talks
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An essential part of our teaching lineage is based upon a commitment to an essential philosophy, which Master Morehei Ueshiba describes as masakatsu agatsu katsu hayabi – literally “true victory is victory over the self”. The word masakatsu is a compound word combining  “true/correct” (masa) with “triumph, or success” (katsu) – in other words, “true victory” or “lasting success”.

There is, in the Japanese traditions of Buddhism, Shinto, and Omotokyo esotericism, an interpretation of masakatsu, which defines it as meaning, “If your work is true, it will emerge victorious and endure.”

This is a principle upon which I draw inspiration to maintain the uncompromised sense of perseverance and determination necessary to continue in the face of seeming adversity. It is a determination in which we don’t try to run from attackers, but move toward them, without resistance. Again the Japanese term for this is muteiko, or as it is called in Sanskrit, ahimsa  (अहिंसा). It recognises that, as is stated in the Tao, “The best way to conquer an enemy is not to engage him.”

This is why Dr. Martin Luther King understood the importance of non-violence, and could note, “(All of) humanity is involved in a single process, and to the degree I harm my brother, to that extent I am harming myself.”

Rav Yeshua (Rabbi Jesus) would teach this same principle, according the the Christian mythos, saying:

You have heard it said, “An eye for an eye, a tooth for a tooth.” But I say to you, “Do not resist the adversary. If the enemy strikes you on the right cheek, turn and give him your left also.”

(cf: Matthew 6: 38-39)

And of course, in the Dhammapada, Buddha Shakyamuni is said to have taught, “Hatred never ceases by hatred. Hatred ceases by love alone. This is the eternal principle.” (Dhammapada 5)

Master Morehei Ueshiba once defined the principle of masakatsu  as “accomplishing your purpose on this earth.” He taught his students how to use the energy of the attacker to create balance and thereby stop the attack without inflicting further violence. Drawing on the Buddhist wisdom, which understands that suffering always results from trying to avoid that which we perceive as bringing pain, dissatisfaction or discomfort, he taught students to “turn the other cheek” literally, in what are called kaitenagi – techniques in which one gracefully turns into the attack, opening the path so that the aggression and energy (momentum) of the attack.

Each of us faces adversity every day. Some will try to fight it. Others will try to avoid it. But there are some, committed to the principle of non-violence and determined to find a way to eliminate suffering in their own lives, so that they can do the same for others – and as such, these individuals have formed something of an organic, loosely structured and intentional spiritual community. We call this community “The Living Dharma Community.” 

We are made up of people from many spiritual traditions – Buddhist, Franciscan and Benedictine contemplatives, New Thought practitioners, alchemists, Episcopalians, Quakers, Unitarians, Vaisnavas, Shaivites, Jains, Pagan, and Metaphysical Jews.

Within the Living Dharma Community is a second group, more focused and committed to their spiritual growth than some of the others might be at this time, and those individuals are participating in a 26-week eCourse, studying the teaching of Je Rinpoche, Lama Tsongkhapa’s Lam Rim Chenmo.

Although there are initially only 15 students enrolled in the program, we are allowing those who are interested in the course to register at the LOTUS Institute this week, and “catch up”, before Monday’s next class. This is a two-step process, which first requires one to register at the Institute (there is no charge for this), and then, after doing so, email us and let us know that you are interested in the course. We will approve your request, and you can log-in, listen to the first seminar, complete this past week’s brief “assignment” and then begin studying with the rest of the group. This course will allow students to study at their own pace, return to previous lectures and listen again, and is designed to provide a 26-week intensive study of the Dharma.

It is a required course for all members of the Contemplative Order of Compassion, and is optional for members of the Living Dharma Community, although strongly recommended.

I consider it an honour to bring together people from such diverse spiritual traditions, and to offer them the wisdom and understanding of the Dharma, as taught by Lama Tsongkhapa, and passed down through our lineage, to Pabongka Rinpoche, Kyabje Trijang (Dorje Chang) Rinpoche, Lama Thubten Yeshe, as well as the Dharma transmitted through His Holiness the Dalai Lama to my Root Guru Tenzin Yangchen Ma (Ma Jaya Sati Bhagavati). The path we have taken, however, is distinctly different, and as the reincarnation of the Venerable Lama Thubten Yeshe, whom I considered to be my Root Guru in the Tibetan tradition, has confirmed, is post-modern, post-denominational and transcends the cultural and religious limitations of traditional Tibetan Buddhism. This willingness to celebrate diversity and syncretism, while drawing the criticism, threats and attacks from those within traditional Buddhist circles, is also endorsed by my Root Guru in the non-sectarian path, who was given the name Tenzin Yangchen Ma, by His Holiness the Fourteenth Dalai Lama, and is something I’ve expressed commitment to in many previous blog entries, dharma talks and lectures.

I am committed to make the teaching of Je Rinpoche (Tsongkhapa) accessible, relevant and embraceable by all people, regardless of religious, spiritual or cultural tradition. If that means drawing criticism from traditional Buddhists, and their refusal to accept my right to continue to function as a lama and monk, then I am willing to pay that price. It won’t change the message. My vows are to realise enlightenment for the sake of all sentient beings. The monastic tradition is nothing more than a means of achieving that. It is not more important than the vows themselves.

In the past, for the sake of my students, I have fought against those who have condemned us, and rallied against claims that the Contemplative Order of Compassion was a cult… that we were heretics, and that I ought to be stripped of my role as a semi-retired archbishop and Successor to the Apostles (because I refuse to engage in superstitious, irrelevant and non-useful discussions about imaginary personal gods and other primitive, sociologically pointless notions), and that my robes should be demanded to be returned by some of the great lamas and teachers, including the guru who initiated me in the Kalachakra empowerment, with whom many feel I have broken samaya, over my refusal to condemn and endorse the treatment of those who continue to honour the traditional sadhana and devotion to Dorje Shugden.

For many years, I allowed the pressure that has been put upon me to make no waves and listen to the advice of His Holiness the Dalai Lama, to prevent me from returning to the Lotus Feet of my Root Guru’s Teacher, now reincarnated as His Holiness Trijang Chocktrul Rinpoche. However, because I could not find peace with the marginalisation I was seeing, and because my teaching was causing such a stir among traditionalists, who insisted that I was a heretic for not enforcing some of the cultural, religious aspects of the monastic vinaya, and was devoted to making the Dharma accessible to people who did not subscribe to the entire Buddhism-as-religion path, I stopped using my Tibetan name (Jampal Shinje Shesneyen), and simply returned to the Dharma name given by my Refuge Guru and Tenzin Yangchen Ma.

Gradually, because my heart was heavy, and new understanding and awareness of a misleading agenda began to come to light, would not wear the traditional Tibetan robes, because I found the intolerance, hatred and lack of compassion that the Tibetans-in-exile were showing toward the Shugdenpa.

The time has come for that resistance to end. I will continue to speak out against intolerance and the social justice issues that plague those marginalised by hatred and other horrible agendas, even if those perpetrating such injustices are respected leaders and beloved teachers. I realise that this is considered unsavoury behaviour for a Buddhist monk, who is encouraged to remain uninvolved in politics. However, as the wisdom tradition teaches, “First beg for your rights, failing that, seize them!”

And I will now rededicate every action of this Dharma Centre and of the Contemplative Order of Compassion to cultivating the causes for the manifestation of enabling the powerful work of Tsongkhapa to continue to spread through the Trijang Rinpoche, and through the Tsongkhapa’s Throne Holder, His Holiness Gaden Trisur Rinpoche Jetsun Lungrik Namgyal, in the four directions and countless realms, until all sentient beings are free of suffering.

In your own way, I offer the encouragement to stop fighting whatever it is that tries to prevent you from moving forward. Join me in learning the art of kaiten, and the Way of the Peaceful Warrior. Consider becoming involved in the Lam Rim course, at LOTUS Institute and join me in making our plans to build a post-denominational contemplative community in South Florida.

We’ve entered into an amazing, powerful and transformative time and space, which began on May 27th, and which will bring about global transformation, healing and peace. The time of the Peaceful Warrior is now. The era sectarianism have now passed and will gradually bring about a global shift in consciousness.

Compassion is the Way… Service to others is the Path.

Namasté

khenpo gurudas sunyatananda
(khenpo jampal shinje shesneyen)
Wisdom of the Desert Hermitage – Lojong Ladrang

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Prince 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 ©2010, Khenpo 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.

If it’s in your head, it’s in your life

Posted by Dharmacharya Gurudas Sunyatananda on May 29th, 2010 filed in Dharma talks, new thought, non-duality
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One of the great challenges of living in a postmodern society comes when our established thinking comes into conflict with a new way of thinking. In every age, people have struggled and rallied against those who taught this New Thought, or Dharma of Compassion.

The Buddha Sakyamuni taught that what we are is the result of our thoughts, and that everything we experience is a manifestation of thought. Yet being asked to think about spiritual truths that we have never fully realised often disturbs us.

Yesterday, I posted a simple and loving comment on another lama’s Facebook wall, in which I made a recommendation to a young man whose pet would eat "inedible objects", thereby causing health problems for the little dog. I suggested that while he was lovingly holding the dog, making him feel safe and secure, and then gently whisper the Green Tara mantra, or (better yet), soothingly chanting the mantra. I told him to watch the transformation in his dog’s life.

Well, almost immediately, an angry, vitriolic and irrational man began launching an assault against what I wrote, illiterately trying to convey that this was heretical thinking, and contrary to the "true Dharma" and "true lineage of Buddha Guatama". And while I find that kind of mentality disgusting and hateful — the kind of bullshit that causes sectarian violence in every segment of spirituality — I was also deeply saddened to see someone so deeply steeped in ignorance as to not even understand the most simple premises of the Four Noble Truths.

Somehow this delusional fellow imagines that the dog was spared from the Four Noble Truths, and that his suffering could only be alleviated by a veterinarian. Now, understand this… I recognise that often, our pets and other animals do not have the tools to heal with thought, and as such, it is wise to bring them to a qualified medical practitioner at that point. But I will always recommend that at the first signs of dis-ease, if not immediately, while they are well, we chant mantras to them.

Let me share a story…

In 1993, I was living at the hermitage in Lake Worth, Florida, when we were asked to care for a bird with a defective claw, whose owner was beginning the process of actively dying. We took Garuda — a beautiful Amazon parrot — into our home, and began constructing a small enclosed gazebo in the yard, so that he could have some outside time, without harm. His inside home was in the temple. And so every day, three times each day, he heard the pujas, the aarti and the chanting of mantras and bhajans.

Soon, we came across a pair of Eclectus — a breathtakingly beautiful species of parrot, which pair for life. But the female was very protective of the male, and attacked a young child in the home of the "owners". And so we agreed to become surrogate caretakers. We would not view ourselves as "owners" of these sentient beings. They became part of the family. Within six months, to make a long story short, we had 38 birds in our bird sanctuary, and relocated the temple area to another adjacent area in the hermitage, so that the birds had year-round comfort and space. One of the residents was a blue and gold Macaw, named Jellybean, who sat with me every day during every puja and sadhana, and who would greet us with "Namaste" when we entered the sanctuary and "mumbled" along with us, as we chanted. I saw amazing changes in the lives of these birds when they were no longer captive and exposed to Dharma truth every day… not any different than the changes in our own lives from the same principles.

Rav Yeshua be Yusef (Rabbi Jesus) exposed his students to ideas that were new to the Jewish world… ideas that their legendary "G-D" was not a mean-spirited tyrant and jealous, violent Super-being, but instead that "god is love". Rave Yeshua declared that people must not only accept this new thinking, but they also must place their full trust in this new thought process. More than a simple clash of perspectives, Rav Yeshua’s radical Dharma was met with much hostility and opposition among the religious leaders, because these teachings required new ways to think and they refused to abandon their old ways. This is called "self-cherishing attitudes". It is the cause of much suffering.

Rav Yeshua, like Buddha Sakyamuni taught that a teacher’s influence should be based on the way he or she lives. They also taught people not to simply accept a teaching because it is claimed to be "pure", or because a certain teacher said so. They said not to accept things, simply because they are written in so-called "scriptures. What both of these spiritual masters taught was that we must examine the teaching, and discern what is truth by applying it to our inner wisdom, logic and scientific reasoning.

Earlier in the week, a casual student of mine insisted that expressing my anger over the lack of responsibility some of our monks and students are showing in certain areas was "wrong". This came from a student whose entire life is wrought with the pain of unresolved anger, fear and woundedness over a series of horrific experiences in her life, long ago. And because she represses her emotions, she lives in a delusional world in which she imagines expressing emotions is "bad". This kind of dualistic worldview is common, and even more so among those who suffer from what modern psychology recognises as Post Traumatic Stress Disorder (PTSD).

Expressing one’s anger is neither good nor bad. It’s simply human. Being attached to that emotion (like any emotion) is the cause of suffering. What’s more, it’s absurd to pretend that we don’t experience these emotions, because they always reflect something going on inside of us, and unless we are willing to get our hands dirty, we’ll never quite manage to dig in deeply enough to determine what that’s all about!

Of course, this woman suggested that if what we experience in the external world is a reflection of something going on inside of us, then no one else was wrong, and could not be held accountable for their irresponsible, uncompassionate and apathetic behaviours. This is likewise inaccurate. Each of us is responsible, and when we are in a student-teacher relationship, the teacher’s responsibility is to illuminate the areas in which we need to focus immediately for improvement. My teachers do this to the current day. And I will continue to do that for my students.

Finally, this woman’s delusional perspective was somewhat the opposite of the fundamentalist mentioned earlier, in the Facebook exchange… She suggested that it was wrong, for example, to offer opportunities for students and Sangha to financially support the work of the Order and the operation of the ladrang, even when we are facing possible eviction, due to someone’s unethical failure to make good on a cheque they sent us. In her perspective, we just need to adopt an airy-fairy approach, and not mention the financial difficulty and it will all magically go away. This approach is as irrational as imagining that if you hold a stone or piece of wood, you’re going to become enlightened and achieve a state of Zen. We use tools to accomplish things. They are useful only insofar as they are recognised as nothing more than tools. When financial difficulty arises, I have no problem expressing it, and offering the opportunity for others to do their parts. Simultaneously, I am doing the spiritual work and practical work, behind the scenes, often putting in as much as 18 hours a day of physical work to try to create the causes and conditions for such abundance to manifest.

This weekend, a universal shift occurred, placing us at the leading edge of a Time of Great Awakening. During this incredible period of our human history, we will share with all sentient beings, the truth of the infinite possibility that all minds have the potential to recognise the joy, the compassion, the happiness and the healing that is our natural inheritance.

We will continue to move forward in our mission and vision for a non-sectarian Sangha, a spiritual centre that encompasses the globe, and the rebuilding of our Dharma centre and monastery in South Florida and Costa Rica.

Some will surely continue to express their resistance and anger at these new ideas. And that is alright. They will all us "heretics", "demons" and spout their superstitious and ignorant ramblings about "pure lineage" and "orthodoxy", ad nauseum. It is self-revealing that these same people are always the very same ones who have done NOTHING to stop the violence against the Shugdenpa, over inane intolerance to diverse spiritual traditions… they are the same ones who do NOTHING about the violence in Darfur, Afghanistan, Israel and Iraq. They do NOTHING to end the suffering in Haiti, Indonesia, the Philippines and other areas struck by natural disasters. In fact, quite often, they do NOTHING about the homeless, hungry, marginalised or dis-eased in their own backyards!

They play the victim with vigour and style, and put on Academy Award-worthy performances, illustrating the depth of their ignorance and the impact of their apathy. They shirk off responsibility, by saying they "don’t get involved in politics" (a cowardly approach) or that "they bow to the wisdom of the Dalai Lama" and therefore cannot show compassion to those whose spiritual traditions are different from ours.

And so the members of the Living Dharma Community and the Contemplative Order of Compassion will continue to blaze a trail, where the old Way has been obscured. And we will do so with mindfulness, compassion, gentleness and patience… recognising that in our own frailty of practice, we have to daily come back to the breath, and get back on course… By staying in the moment, we will find our way.

That’s what’s in my head… and that’s what’s in my life!

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 ©2010, Khenpo 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.

Saga Dawa Düchen

Posted by Dharmacharya Gurudas Sunyatananda on May 27th, 2010 filed in Buddhism, Dharma talks, non-duality
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Today is the 15th day of the fourth month (Saga Dawa – which literally means million moons) in the Tibetan calendar. Known as the “Festival of Vaisaka” (or as it is called in the Japanese tradition, Hanamatsuri)– one of the four principal holidays in the Buddhist tradition — Saga Dawa Düchen celebrates the enlightenment and passing into parivirvana of Buddha Sakyamuni. Therefore, it is of particular import in Bodhgaya, where Sakyamuni awakened at the age of 35, and in Kusinagara, where he left this mortal coil to enter his Nirvikalpa samādhi,, when he was 80.

The Sanskrit word “parinirvana” is used to describe the final passing from the samasaric cycle of death and rebirth, ending the experience of suffering. Mahasamadhi is another expression for the state in which the realised person reaches the highest attainment, as ego-consciousness, the concept of a soul, dualistic perceptions and all other concepts are released into full and complete Realisation/Enlightenment/Oneness. This state of “no turning back” awareness is called Nirvikalpa samādhi.

According to the tradition and mythos, as Buddha Sakyamuni was about to pass from the samsaric experience, he is said to have told his disciples, “It is in the nature of all things that take form to dissolve again. Strive with your whole being to attain perfection.”

The landscape around Mt. Kailash, where legend tells us Lord Siva Mahadev resides and takes repose, explodes in colourful prayer flags during the festival of Saga Dawa Düchen. Around the world, practitioners take time to observe the day in ways that are meaningful to them, and which reinforce the importance in their lives of the Triple Gem – The Buddha, his Teachings (the Dharma) and the fellowship of practitioners (the Sangha). Our monks bring offerings of incense, flowers and other contributions from the community and lay them at the feet of their Teacher. These offerings of flowers, candles, joss sticks and money are representative of the impermanence of all phenomena, since the flowers will die, the candles and incense burn up, and the money will be spent.

It is a day on which birds, insects and animals are released by the thousands in what is known as a ‘symbolic act to liberation’; of giving freedom to those who are in captivity, imprisoned, or tortured against their will.

Symbolically, an image of the Buddha is placed in a small bowl, filled with water, and each member of the ladrang and temple come up, and pour water over the image, representing the cleansing of our karma, and our commitment to the Noble Eightfold Path and Five Precepts of Mindfulness (monks also renew their vow to live according to the Fourteen Monastic Precepts of the Contemplative Order of Compassion.

Alleviating the Suffering of Others

On Saga Dawa Düchen, it is auspicious to do whatever you can to alleviate the suffering of someone who is ill, hungry or poor. Many devout practitioners will make offerings to someone they know is facing a difficult time, and will use this opportunity to bring joy into someone’s life.

A Time to Remember the Oppressed

This is also a time of remembrance of those who suffered, because they refused to deny the Dharma path. In 1963, the wicked South Vietnamese President Ngo Dinh Diem, a Catholic and younger brother of the vitriolic Archbishop Ngo Dinh Thuc, banned the flying of the Buddhist flag. When Buddhists refused to comply and responded with flag-waving and demonstrations, Diem’s forces opened fire on the crowd, killing nine, sparking a six month-long Buddhist crisis, a period of civil disobedience against religious discrimination. Sadly, the conflict resulted in much violence, including the arrest and assassination of Diem, following a coup by the Army of the Republic of Vietnam on November 1, 1963 – a month that would also end in the assassination of arguably one of the most beloved of American presidents, John Fitzgerald Kennedy.

On Saga Dawa Düchen, whatever activities we undertake are said to be multiplied by the millions. Therefore we encourage everyone to be kind and do what you can to alleviate suffering, strengthen your path, and enhance your awareness and spiritual practice.

OM AMI DEVA HRIH

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 ©2010, Khenpo 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 Living Dharma Community… a Look Inside

Posted by Dharmacharya Gurudas Sunyatananda on May 22nd, 2010 filed in Dharma talks
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In his book, God and State, author Mikhail Bakunin observes:

“All religions, with their gods, their demi-gods, and their prophets, their messiahs and their saints, were created by the prejudiced fancy of men who had not attained the full development and full possession of their faculties.”

I found that observation to particularly resonate with me, and did not see anything derogatory in it at all. But then, because my doctorate is in theological anthropology, I recognise my tendency toward interpreting what I experience, read, hear and see through the lens of an anthropologist. For me, therefore, this was a simple, straightforward and extremely accurate observation.

A good and respected colleague of mine – himself a bishop in the autocephalous sacramental movement – was put-off by the post, calling it a “cheap shot”, and adding, “For me, most of the new atheist movement is little more than ego run amok and a need to establish (falsely) that nothing transcends me. It’s easy to take a cheap shot at good people who happen to believe differently than we do, or to characterize them as somehow defective or uninformed.”

Whenever I see such a strong response, I generally recognise that is a sign that something struck a “nerve” for the other person, triggering an emotional response, rather than rational dialogue. And that is an important opportunity to learn more about that person, and for them, if they are receptive to it, to possibly challenge their own perspective.

My position is clear… or is it?

It occurred to me that while I perceived the non-theistic framework from which I engage in spiritual practice, and which serves as the basis of my teaching, as being readily apparent and understood, it might not be. Perhaps my perception was way off-base, and people really didn’t quite understand from where I was coming.

So let me begin by sharing a little about that framework, which serves as the foundational framework for all of my teaching. Here are the ideas, beliefs and guiding principles from which I strive to operate:

• I believe that primitive humanity, whose intelligence was limited, whose understanding was guided by myths and superstitions, and whose faculties were not yet full developed, often created these mythical gods, demi-gods, messiahs and saints as a means of explaining what they otherwise could not.

  It is one thing, to regard a “saint” as a good and wise person, whose life we hold up as an example, such as the life of Buddha Sakyamuni, Rav Yeshua ben Yusef (Jesus), his Mother Miriam, Teresa of Avila, Francis of Assisi, Je Tsongkhapa, Neem Karoli Baba, Sri A.C. Bhaktivedanta Swami Prabhupada, Mother Teresa of Calcutta, and Mychal Judge, OFM. But this is not what Bakunin is talking about. He’s talking about the mythical and superstitious “cult of the saints”, and the way in which the institutional church hijacked the legends and mythos of the pagan cultures, turning Ireland’s beloved Brighid (Fraid, in Wales) into “St. Bridget of Kildare”, and Constantine’s Sol Invictus into the legendary Son of God.

  There is nothing in Mikhail Bakunin’s quotation that is inaccurate. These legends and myths were created by ignorant, fearful, superstitious and spiritually immature persons. And from the time that they were created, those whose spirituality and philosophy has lacked that certain level of maturity – those who feel compelled to turn toward imaginary external beings, rather than celebrating these archetypes as aspects of our own incredible Inner Nature – have clung to and vehemently defended their beliefs as “truth”.

  He did not, as my friend accused him, call those people “stupid”. Each of us is functioning with a certain level of ignorance in one regard or another, and so some of our beliefs, or practices, and our perceptions are borne out of ignorance. And the belief in an imaginary external being, be that a god(dess), demi-urge, saviour or spirit, is an example of that kind of unhealthy and unwhole thinking.

• I personally believe that the Universe is spiritual and numenal. [I differentiate between the material universe, in which our Milky Way exists, with a lower-case “u”, while the Universe – the limitless and eternal principle – I refer to with an upper-case “U”.] I believe this Universe is Love or what I often call Creative Intelligence and has beauty, purpose and order. And I believe that all phenomena, including all sentient beings, all places, and all things emanate from this Creative Intelligence/Love.
• While I may not consider the particular ideologies of all spiritual traditions to be healthy, wholesome or particularly true or useful, I choose mindfully to honour all spiritual paths, because they are part of the tapestry of the human heart.

  When a five year-old child says that they believe in Santa Claus, we don’t become indignant, because we, in our maturity, know Santa Claus is a legend. Our response should be no different, I believe, toward those whose spiritual and personal maturity still needs to believe that there is a “God”, and that the stories and legends about Rav Yeshua in the New Testament of their Bible are “historical and true”. Why not simply regard them with the same loving care that we would that small child, recognising that it is their brokenness, their fear and their delusional/dualistic mindset, which guides their spiritual path?

• I am not an atheist, because I don’t choose to identify my spiritual path by a set of descriptors that tell you what I am “not”. I am non-theistic… that is to say that I don’t concern myself with the god-concept at all, and don’t find contemplating such things to be useful, helpful or purposeful.
• My spiritual path is purposeful. I pursue, study and engage my spiritual practice for one reason – to realise Enlightenment for the purpose of alleviating suffering in all sentient beings. Nothing else. Nothing less. I don’t practice because I want to please my guru. I don’t practice to achieve or attain anything I don’t already possess (Enlightenment is already our True Nature, we have only to awaken and realise it). I don’t do it for “salvation” or some other fear-based superstition.
• My religion is Compassion. My “god” is Love. My path, while it has been called Buddhist, Contemplative, New Thought, Progressive Catholic, Universalist, Metaphysical, Hindu, Wiccan or Jain, is actually the path of service, loving-kindness, forgiveness and healing. I celebrate and acknowledge those traditions as part of the diverse tapestry of my personal spiritual heritage. I honour my role as a “successor to the apostles” with the same reverence and respect that I give the lineage of my Buddhist teachers from the Tibetan and Japanese Zen traditions. Technically, I teach what could best be called a syncretic, Western synthesis of Buddhism, influenced by the Tibetan Rime Movement, Eastern Catholic Mysticism (without the theistic trappings), and New Thought.

  This approach pisses off many respected and popular teachers in the Buddhist and Catholic sects. And it always will, I suspect. The reason seems to be that these teachers lack a certain security in their tradition and path, and need to attack, ridicule and denigrate the teachings of anyone they (delusionally) perceive as a threat to their “authority” or credibility. It’s really quite sad.

  And so they will insist that only those dharma teachers who teach a “pure dharma”, and come from this lineage or that are “safe” to listen to. The technical term for this is sectarian bullshit and drama. It’s baseless, superstitious and without merit.

  I would never encourage someone to abandon their primary spiritual teacher or path, if that teacher or path are serving them well. Neither would I ever consider attacking another person’s teacher, for doing so would dishonour my own teachers.

After reading my response about spiritual and personal maturity, my friend went on to ask:

Are we to extrapolate that the Dalai Lama isn’t spiritually mature because of his confessed belief in hell realms that we might see as psychological states? Maturity is dependent on cultural factors. What is mature behavior in one place would be found odd in another. I prefer not to go there and to focus on our commonality in hopes of generating dialogue. Labeling others gets in the way of that, in my experience. Once we have labeled the other as other, why in the world would they want to sit with us?

My response to his question is, “Yes, I would view a literal belief in hell realms as spiritually immature and superstitious, whether it was a belief espoused by the Dalai Lama, Rav Yeshua, Buddha Sakyamuni or the Amazing Kreskin. Period.” However, having had the privilege of his audience, in a smaller group setting at the monastery in Atlanta, I question whether His Holiness actually believes in these things from a literal perspective, or if he understands them as metaphors, and like many progressive spiritual teachers (my friend the bishop included) uses the common language of the people to express ideas in a culturally relevant context. (I apologise for being vague here, because I am unsure how much of a personal conversation I had with His Holiness would be considered privileged dialogue. So I will simply leave it at that.)

 

Implications for the Living Dharma Community

So what are the implications of this path for students of the Living Dharma Community?

The foundation of our spiritual path is undeniably the essential teaching of the Buddha Sakyamuni – particularly, the Four Noble Truths and the Noble Eightfold Path.  We also draw deeply from the contemplative practices of the Desert Fathers and Desert Mothers, living in the rich solitude of the African sketes.

We interpret those essential teachings through a non-theistic lens, paying attention to opportunities to make that teaching more accessible and relevant in a postmodern world.

Our path is certainly informed by the New Thought tradition of the nineteenth century, whose legacy includes such luminaries as Ralph Waldo Emerson, Judge Thomas Troward, Walt Whitman, Phineas Quimby, Emma Curtis Hopkins, Eckhart Tolle, Louise L. Hay and Dr. Kennedy Shultz.

Our traditions… now that is something altogether different, and somewhat unique.

We are a post-denominational, non-sectarian, intentional spiritual community. We celebrate, honour and incorporate the ancient wisdom of all the spiritual traditions through the ages. Individuals are free to participate in and practice any of these traditions, or none at all, recognising that it is our actual spiritual practice, not the traditions we use to celebrate them, which makes the difference and matters.

We choose to be a visionary community — knowing and affirming that everything we experience in the seemingly external world has its origins in Thought.

We encourage personal initiative, investigation and growth. Our sole purpose as teachers and as community are to serve as catalysts for spiritual growth and personal transformation.

We are acutely aware of the problems of the whole planet (global warming, destruction of rainforests, overpopulation, lack of ecological sustainability, exploitation of people in poorer countries) and want to see more action taken to heal these situations.

And finally, as our brother pointed out, we recognise our dualistic and delusional tendency to imagine and label those with whom we interact as "other". We affirm that only by learning to be more mindful, and by our commitment to the Five Precepts of Mindfulness, can we begin to reawaken that awareness of our essential unity.

Other Teachers are entitled to their opinions of me…

Traditionally, Tibetan Buddhist practitioners have placed a strong emphasis on the view and instructions passed on through their own lineages, which are crucial to maintaining the authenticity of the teachings. However, many practitioners would spend their entire lives in one monastery and devote much time and effort to a thorough training in one tradition (receiving transmissions, empowerments and instructions), that they would not have time to explore other traditions and approaches. Because of these circumstances, there is a danger that some practitioners are less open to the views and good qualities of other traditions. We see this manifesting in those teachers who condemn what I do as "dressing up in religious costumes", because they are insecure about their own limited spiritual training. What they forget, however, is that our traditions are not of primary importance… only the Truth matters.

At the end of the day, I may be found unworthy to wear the robes of Buddhist, because I refuse to play the sectarian bullshit game. I may be found unworthy of the staff that symbolises my lineage as a successor to the apostles of the Great Rabbi Jesus, because I won’t pretend to believe in an imaginary, vengeful, hatemongering and jealous Divine Imbecile, who’s so freaking insecure that he has to demand that only he be worshipped… or because the Sacred Zombie Tales of the Easter mythos are merely metaphors for me… stories lifted from older traditions for the purpose of illustrating a particular teaching.

And none of that will matter to me.

The Living Dharma Community exists because two or more people choose to interact as an intentional spiritual community of friends. Our focus is on realisation of the Truth that is our "Hidden Nature" — Enlightenment — for the sake of alleviating the suffering of all sentient beings, in countless realms, planes, and aeons.

If what I do pisses off those who are in the religion game… tough shit. I’m far too old to be interested in winning popularity contests on Twitter or Facebook. All I am concerned with is doing whatever I can to alleviate suffering — in myself and others — and inspiring those I touch to do the same.

Nothing more. Nothing less.

If you are in search of a spiritual community where you are respected and accepted for who you are and want the inspiration and support to grow to your highest potential, then the Living Dharma Community may be for you. If you haven’t already done so, come on over to http://livingdharma.spruz.com and check us out. Visit the website for the Contemplative Order of Compassion (http://orderofcompassion.com) for more information on the essential teachings, traditions, projects and path.

But most of all… find peace in every step… stay rooted in the moment… and realise that whatever is not love is fear… and fear will always dissolve the moment we remember the truth of our Being.

You are Love! And you are loved!

Namasté

khenpo gurudas sunyatananda

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

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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 ©2010, Khenpo 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.