dharmatalks

Spiritual practice is hard work. It requires discipline, a commitment and genuine compassion. The story of the Buddha Sakyamuni is an illustration of the kind of perfected realisation (Enlightenment) that is possible, when one applies consistent effort, unwaivering dedication, and when one is willing to endure the impermanent obstacles and hardships that may arise in the process.

Those who have followed the work of the Contemplative Monks of the Eightfold Path, or who have know me for any length of time, will readily admit that there have been some obstacles – even some extreme hardships – we’ve had to endure over the past 30 years.

I presently live well below the federal poverty level guidelines. At times, there are weeks that go by, during which we have to sustain ourselves on $30-$40 for groceries. At other times, we are faced with impending eviction, due to not being able to afford the rents in our area – even for the inadequate, tiny and unhealthy tenement in which we now live.

Recently, I met with a young ministerial student, who asked why I didn’t just choose the “easier road” and remain affiliated with a more strictly “traditional” church or spiritual organisation, so that we could count on the parent organisation for funding, support and perhaps even shelter.

I explained that the pursuit of an authentic spiritual practice is only possible, when we keep our hearts open and are determined to sustain our effort through whatever apparent obstacles, challenges and hardships may arise. When I made the decision to make the Dharma of the Buddha and the Dharma of the Christ more accessible to Westerners, without the sectarian politics, drama and exclusionary tactics, I knew I was bound to encounter some difficulties.

It would be easy to become bitter or despondent. The family in Dauphin, Pennsylvania, who asked us for help to keep them from losing their home in November and December – and who offered to allow us to add onto their home and make it into the Karuna House project, so that affordable housing could be provided for up to five or seven other disabled persons, while offering a sanctuary for homeless animals on the property as well – will be losing their home in less than a week. Of the 2700 people who read this blog each month, FOUR PEOPLE opened their hearts and gave what they could to help, which bought the family a little more time, but in the end, we just couldn’t help them save the house. It would be easy to be disgusted, when I know how many people, who don’t think twice about dropping $50-$100 per night at the bar on happy hour or some such nonsense. But that anger would still not motivate them to have done the right thing.

I could become bitter to know that the very same people who have done nothing to assist us in re-building the dharma centre, or supporting the ladrang are running around on Twitter and in their so-called “dharma blogs”, attacking me for using the skills I have to land whatever small consulting gigs I can get with various marketing companies, web design firms, etc. so that I can continue to keep the doors open and roof over our heads.

In the 80’s and 90’s, I successfully taught several direct marketing firms how their sales reps could use dharma-based principles to grow their business, without doing harm to their customers. As a result, I helped one company grow from eight or nine reps to 358,000+ reps in 18 months. And it was the $24K/month that contract generated, that allowed me to maintain the costs of six monastic residences, health insurance for our monks and nuns, food, utilities and operating expenses for more than 15 years. Am I ashamed of that? Not in the least. Does that contradict the supposed prescriptions against a monk making money in the vinaya? Perhaps it does, but I also recognise that the vinaya is culturally irrelevant in the West. And therefore, our Order has moved beyond the “letter of the law” (what Buddha refers to as “a small law”) in favour of doing what is right and what is best to adapt to the cultural ethos of the West.

Surely there will be some who criticise this approach as syncretic – and they’re right. But then, the Buddha’s teachings are likewise syncretic. Buddhism has been a syncretic teaching for more than 3000 years.

Some have criticised us unfairly, claiming that we “dress up in various religious costumes”, when in fact, we simply honour the four traditions from which we come — the lineage of Zen (which comes to us through Onisaburu Deguchi-san Sensei (through Morehei Ueshiba-san, Robert Danza Sensei and Marianne Donoghue Sensei); the lineage of non-sectarian Tibetan Buddhism (as part of the lineage transmitted through our Root Guru, Tenzin Yangchen Ma); the Advaita tradition transmitted by my Refuge Guru, Swami Abishiktananda, OSB; and of course, the apostolic lineage, transmitted through the Church of Antioch, the Syrian-Malankara Church, the Johannite Church, the Orthodox Churches and the Old Catholic and Mariavite Churches.

We don’t choose to get into the pissing-matches that thrive on the Internet, in which people from one sect have attacked someone, who was declared to be a Tulku by a respected Nyingmapa Throne Holder; or the counter attacks, when members of that sect defend their teacher’s decision to allow them to be ordained without what many consider appropriate formation and training. Entering into such debates only adds to the suffering in the world.

Do I find it troublesome, when I hear that someone was ordained with nothing more than a few weeks of summer retreat as their “training”? Yes. I find it deeply disturbing. But rather than get into a battle over it, I would rather simply serve and keep an open heart to allow any of those folks who would like to deepen their training to learn from us, without bringing scandal to their teacher, or their tradition. Besides that, I have no way of knowing how much additional training those folks may or may not have received since their ordination. So it’s none of my business!

I will say this…

Having seen the obstacles thrown in their way, I am more impressed by that group’s continued commitment to do whatever they can do in their practice… to conscientiously call for the protection of animals, the relief efforts in Haiti, and making simple sadhanas available to the public as a means of introducing a meditation practice, than I could ever be by those whose efforts are simply an on-going attack against anyone who is not part of their particular cult, club, circle-jerk, sect.

So yes, there will be hardships… headaches… obstacles… and maybe a little drama. Stop trying to prevent it. Simply learn to sit with it. Gently and compassionately observe such things as they arise, and acknowledge them as passing phenomena… they are ultimately friends, because each of those difficulties bears the seeds for potential transformation and learning.

So rather than allow the troublesome and temporary inconvenience of being in Lancaster, Pennsylvania, where it’s been nearly impossible to find any support for a Dharma Centre, and where we’ve only been forced to live in substandard, uncomfortable and unhealthy conditions; I choose to see the past two years as a chance I have taken to learn to become more mindful of the opportunities hidden in adversity.

And we never know what tomorrow may bring. We maintain the hope that we will one day again be able to afford to build a small ladrang and dharma centre in South Florida. Right now, we don’t know how that will happen, and we don’t invest too much time obsessing over it. There is work to be done right here… right now.

I am personally more concerned at the moment to ensure that Sharon and Otto find a home, when the sheriff’s sale is done and they are dispossessed of their home and belongings. Sometimes, we just have to get our priorities straight, and focus on those who need help more than we do.

Consider adopting a softer, more gentle and more open-hearted approach in your spiritual practice, and watch what unfolds for you as well!

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, 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.

“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.

Image:  Enlightenment by Christopher Clements

The Lam Rim Chen Mo (Great Treatise on the Stages of the Path to Enlightenment) is considered among the rare Tibetan masterpieces of Dharma instruction, written by Je Tsongkhapa, founder of the Gelug School of Buddhism.

When Buddha Sakyamuni taught, some three thousand or so years ago, he adapted his message for the individual audience, taking into consideration that person’s background, understanding and capacity for the teachings in that moment.

In the 11th century, Atiśa Dipankara Shrijnana – who was, along with Konchog Gyalpo and Marpa, one of the three major figures responsible for making the Dharma accessible in Tibet, prior to Je Tsongkhapa. Atiśa was devoted to the Bodhisattva/Buddha Tara (Jetsun Dolma), the mother of liberation. Seeing a need for a comprehensive and more carefully organised text, bringing together the body of the Buddha’s teachings, and combining them with wisdom from the oral tradition, Atiśa wrote A Lamp for the Path.

When he was invited to Tibet by Changchup Od to give a comprehensive training on the Dharma, in order to clarify errant views and what seemed to be contradictions found in various Buddhist sutras and their commentaries, Atiśa left Vikramasila monastery for Tibet, where he gave this illuminating path that would become the foundational doctrine of the Kadampa tradition, known today as the Lam Rim.

The Lam Rim contains the essence of the sutras that the Buddha Sakyamuni taught near Ragdir, India, as they were transmitted to Maitreya and Asanga, who later expounded upon the hidden-meanings in the sutras. Atiśa took these hidden meanings, and using the Abhisamaya-alamkara (Ornament of Clear Realisation, compiled by Maitreya and Asanga) created the Lam Rim. Therefore, the Lam Rim contains the essential points of all sutra and tantra teachings, in their logical order for effective practice.

Thus, for a serious student, wishing to deepen his or her spiritual practice, and develop a richer, more complete understanding of the Dharma, there is no better way that to immerse oneself in the comprehensive study of the Lam Rim, coupled with one’s daily practice.

Many Westerners attempt to jump headlong into the practice of meditation, particularly without proper instruction and support, and find their spiritual practice to be less than fulfilling, and often frustrating. Others attempt to take from here and there, and hope to be fortunate enough to “piece together” a path that works for them. This is also not very often the most productive means of realisation.

By studying the Lam Rim Chen Mo, one will develop a foundational understanding of the Dharma, in a way that more readily supports the practice of meditation and contemplation at the appropriate time in formation.

The Contemplative Order of Compassion and its Vajra Sky Institute have previously reserved this instruction for those who had been received into monastic formation only for the past eighteen years. For the first time, this forty-six week training program is now available to practitioners everywhere.

The course will be conducted through several media, including participation in a live, weekly training session and webinar, video sessions, and a special blog, in which students and faculty are able to participate in the discussion.

We must have twenty students enrolled in the program, in order to be able to proceed. The requested donation for the course is $20/week. This will make it possible to cover the costs of media development, web resources, webinars and mentoring.

At the conclusion, students completing the course will receive a diploma in Buddhist Studies from the Vajra Sky Institute, and will be entitled to participate in on-going advanced curriculum.

If you are interested in participating, please contact us at once at: dharmacharya@dharmadudeunplugged.com And feel free to help us reach our goal of 20 paying students by sharing this with those you know. (The class size will be limited to 40 students maximum.)

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.

David Pearson writes: “Dharmacharya, could you explain where your teaching fits in overall in the Buddhist world? From what lineage and tradition are your monks associated? And have you not been expelled from that lineage, since your approach to the vinaya is ‘non-traditional’ at best? I mean no disrespect, but find it troubling that you are referred to by so many as a lama and Buddhist monk, yet your path seems to break with Buddhist tradition.”

Thank you for your patience, in waiting for a response, David. (David’s question was received in early December, but I asked him if he would kindly wait until January 18th for my response, and he was kind enough to oblige.)

One of my teachers said that I would know when the time was right to freely discuss my path, and told me that I should wait until I had served for thirty years as a Buddhist contemplative, and at least five years as the shepherd of the progressive Catholic contemplatives entrusted to my pastoral care.

Today marks six years since I was consecrated as a successor to the apostles, and is a White Tara Day in the Tibetan tradition. Since I took my vows as a Buddhist monk on a White Tara Day as well, over 30 years ago, I have chosen this auspicious day to answer David’s question, because I believe it is a question many have wanted to know about for some time.

There have been critics, as many know, from various camps, concerning the teaching, the tradition of our intentional community and our way of life. These critics have, from the very start, struggled to understand where we “fit in” in the overall scheme of things. And for thirty years now, there have been those who questioned whether or not I was suited to teach the path I have shared.

I don’t expect any of that to change.

My lineage is derived from as diverse a tapestry of beloved teachers as the tradition itself. My lineage includes transmission of the Advaita Vedanta and Buddha Dharma from Swami Abishiktananda (Father Henri LeSaux, OSB) of Santivinam (Saccidananda Ashram) in Tamil Nadu (Madras), India.  The transmission of Japanese Zen in the Omoto-kyo lineage was given by Robert Danza Sensei, who received transmission directly from Morehei Ueshiba-san and his Master Onisaburu Deguchi-san. While I have been fortunate to receive Kalachakra empowerment from His Holiness the Fourteenth Dalai Lama, I must consider my Root Guru to be Ma Jaya Sati Bhagavati (who was named Tenzin Yangchen by the Dalai Lama), whose lineage is derived from our Satguru Sri Neem Karoli Baba, Swami Muktananda, Swami Nityananda and Ramana Maharishi. And my apostolic lineage can be directly traced, in unbroken succession to the original disciples, James, John, Judas-the-Twin (Mar Thoma of India), Thaddeus and Bartholomew.

A Word About Lineages

There are frequent discussions online about lineage, and often, it is suggested that one ensure the pedigree of one’s guru or teacher, based on “approved” lineages, as an alleged means of ensuring that one is receiving the Dharma accurately. This type of approach is particularly espoused by some of the Tibetan traditions, and frequently results in students engaging in somewhat questionable banter about how “qualified” this teacher or that is, based on lineage.

Now I understand that recognising a particular lineage can serve as something of a superficial assurance, when seeking a potential teacher or sectarian affiliation, but it is never anything more than that – a superficial assurance.

The Buddha did not tell students to seek out a pure lineage or superior lineage, but rather to test and question everything they were taught, using reasoning, logic and the internal compass as a guide.

When my Root Guru was unable to teach me certain Tibetan and Bon practices, I sought permission to be released to study with other teachers, qualified and adept in such aspects of the Dharma. And I am grateful for having received the permission to study elsewhere, as much as I am to those teachers who taught (and some who continue to teach) me.

But I would never condescend by arrogantly bandying about that I hold this lineage or that. I hold nothing but a desire to alleviate suffering. If a student is looking to accumulate prestigious lineages, I will tell them that I cannot give that to them, despite the fact that many would consider the lineages of transmission I hold to be admirable or “qualified” by their temporal standards.  I am not in the business of lineage brokerage. I am a Dharma teacher.

But What About the Purity of the Tradition?

I am troubled by the sectarianism that I see in Buddhism. While it is natural and beautiful for the Dharma to have developed such diversity throughout the East, in no small part, due to the efforts of Guru Rinpoche and the Great Lama Je Tsongkhapa, Milarepa and Nagarjuna; it saddens me when I find practitioners becoming so attached to the traditions, sadhanas and interpretations of texts that they begin to have disdain for those from other traditions. Such attitudes are the attitudes of religion, and Buddha surely did not come to start a religion.

I draw deeply from the Tibetan tradition, because there is an affinity for Je Tsongkhapa which arose in me at a very early age, for reasons I cannot explain. And therefore, certain sadhanas have become part of my practice and path. But my path is most influenced by the Dzogchen tradition, not because I believe it is superior to any other, but because it organically felt like a continuation of the work I came here to complete.

Similarly, my tradition as a teacher of the Christ Dharma is influenced by Zen and Dzogchen, because these paths express the life the Master led, and can be found in the dharma transmission of Mar Thoma of India (the brother and disciple of Rav Yeshua/Jesus). Again, I feel no compulsion toward a particular religion, because I do not believe Yeshua, like Buddha, wished to start a religion in any way; nor do I subscribe to the legends and errant notions that any of his apostles set out to do so either.

Traditions were not intended to be pure, but rather to be celebrated. And a celebration is dynamic, living, changing. Therefore I dismiss the idea of preserving the “purity” of a tradition, because such things are ego-driven pursuits, which have distracted even the greatest of Dharma masters and throne holders throughout time.

Labels… Labels… Labels…

Labels can be useful for helping us to communicate. But they are no substitution for understanding.

I can speak to you of “fire”, but unless you’ve experienced fire, you only hold a rough conceptual idea of it. I must first define fire for you, and then offer some sort of demonstration to affirm that what I suggest is physically “real”.  Then you can comprehend more fully what fire is.

Our understanding of the Dharma is no different. We must begin with what we call pramana in Sanskrit, or valid cognition. We learn the qualities and function of the Buddha and the Buddha Mind, just as we learn the qualities and functions of fire. And once we’ve attained this valid cognition, we can begin to build upon that so that understanding gives rise to wisdom and integration, and wisdom gives rise to realisation.

So how do I label myself and my community?

Well, the fact is that for the past thirty years, we felt no need to consider ourselves as anything other than monks. Some would call themselves Buddhist-Catholic monks, others would say Catholic-Buddhist monks.

But beginning in 2001, when we formally severed our ties with the Roman Catholic Church, and then again in 2006, when we severed our ties with institutional religion and sectarianism altogether, some significant distinctions arose, which I believe may have unintentionally caused discomfort for members of the Buddhist and Catholic contemplative communities at-large.

Our monks take refuge vows, like any other Buddhist practitioner, upon entering the Order. They commit to living according to our Rule of Life, and according to the precepts of the Order. The Rule of Life our monks live by can be found on the web here: http://www.orderofcompassion.com/rule_of_life.html and the precepts can be found on the Order’s website as well, by first going here and choosing the various links: http://www.orderofcompassion.com/about_the_dharma_of_compassion.html.

What? No celibacy?

That is correct. Notably absent from the lives of our monks is a prescription for or against celibacy. We recognise that attachments can arise due to sexual intimacy, but that they can also arise as a result of vowing to avoid sexual intimacy. Therefore, we chose to work a little harder, and more diligently, to become mindful of attachments, rather than seeking the “quick fix” that had become the custom in both the Buddhist and Catholic monastic environments. We also recognise that primitive attitudes toward sexuality in the ancient times influenced such prescriptions, and that a healthier attitude toward sexuality need not present barriers or obstacles to one’s path.

Now, given that important distinction, along with the fact that in the West, it is less acceptable for monks to beg for their food, shelter and sustenance, we developed an intentional community that operates from a postmodern, culturally relevant perspective, without diluting the essential message of the Dharma – that is, the Four Noble Truths, the Noble Eightfold Path, the Eight Verses of Mind Training, etc.

Which brings us to the question of whether or not we’ve unintentionally caused our sisters and brothers in the Sangha discomfort, anxiety or even anger.

And because it is clear to me that we have, I am asking all members of our Order, from this point forward, to stop referring to themselves as Buddhist monks or Catholic monks and nuns. Instead, we will identify ourselves as “contemplatives, drawing deeply from the Buddhist, Franciscan, Benedictine and Quaker traditions”. It would be acceptable, I think, to still refer to oneself as a Buddhist contemplative, or Buddhist-Catholic contemplative, etc. but to omit the use of the word monk, when prefacing it with Buddhist or Catholic.

I am not saying that we are no longer monks, because like it or not, with or without the approval of any particular sect, we are monks. Period. We are postmodern monks… non-sectarian monks… emergent monks. And no one has a right to take that from us.

What About Liturgy?

Every contemplative is free to express their spirituality in ways that they personally find appropriate, sacred and “right”. This may or may not include drawing from the wealth of Tibetan, Zen, Catholic, Celtic, Hindu or Bon traditions, or any other spiritual path, so long as those practices do not conflict with the essential nature, understanding and pursuit of the Dharma.

When a group gathers for darshan or Dharma instruction, we do not follow a strict “prescribed liturgy”. The type of liturgy we enjoy depends on the group itself, on the focus of that particular teaching, and on being present in the moment.

Isn’t that Syncretism?

Perhaps it can be called syncretism, for all spirituality has been influenced by various degrees of syncretism throughout human history.

Our tradition freely draws on other traditions, because we choose not to see the imaginary lines drawn in the sand separating one from another. We recognise and celebrate the truths of the great Teachers and Holy Ones, the Heroes and Heroines, both from this life and realm, and those from other realms. We recognise that some of these great ones have been perceived as “gods” and “goddesses” by other traditions, and have no qualms with that. Whether such beings are “real” or metaphors makes no difference either, since the ultimate reality of all phenomena is inherent emptiness.

We do not recognise nor affirm the existence of a “creator” or supreme god or goddess, since the purpose of our spiritual practice is to alleviate suffering, and such notions do nothing to alleviate suffering or realise enlightenment. We do not feel compelled to argue for or against the existence of such beings, simply finding such notions to be less than useful for our own personal spiritual journeys. Since everything is created in our minds, it is possible that some being could create an entire universe in their minds, and trapped by ego and delusion, imagine that they are “in charge” of the entire cosmos. Such possibilities are not our concern. (we have our hands full with gaining control over our own delusions and ego-minds!)

We’re Simply Not Evangelical…

Our purpose as an intentional spiritual community is to provide a safe space in which like-minded people can come together to work toward eliminating suffering for all sentient beings. We have no recruitment agendas. Therefore, we don’t go trying to make converts, because we fundamentally have no use for religion itself. Therefore, there is nothing to convert to!

If someone is part of a particular religious tradition, and wishes to be part of our intentional community, they are welcome to do so. We don’t ask that they give up any religious affiliations. We simply require that no one ever try to convert, persuade or influence anyone else to join, leave or otherwise become part of any religion or religious group.

So maybe we’re Buddhist in your opinion. Maybe not. Maybe we’re Catholic in your opinion. Maybe not.

From my perspective, none of it matters. I am a contemplative monk. And my spiritual path is guided by the teachings of the Buddha and the Christ. But I choose no labels… no distinctions… no titles.

When my students were arguing for the right to refer to me as their lama, I cleverly suggested that they simply call me Khenpo (abbot) or Dharmacharya. The reason was that Dharmacharya, when written in Sanskrit can either mean “teacher of the Dharma” (Dharma Acharya) or “one who lives according to the Dharma” (Dharma charya). At the end of the day, it doesn’t matter… because if you do one, you do the other.

Taking my lead from my Spiritual Father, His Holiness, the Fourteenth Dalai Lama, and from my Satguru Sri Neem Karoli Baba Santa Maharaj, I profess no religion but compassion… I recognise no god but love… and I follow no path but service to others.

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.

With the shifting of our perspective, all things appear differently. If one were to look at the sky during a clear night, one might perceive all things being basked in the light of the moon. Highlights reflecting on the water, the leaves of the trees, and the earth itself, would delight us with the interplay between shadow and light.

In our minds, we may see that experience as different from our view of the same landscape during the middle of the day, when everything seems to be illuminated by the sun’s bright light.

This is but one small example of our dualistic mind, and the way it distorts ultimate reality, shaping our mistaken perceptions.

What we see at night is not at all separate from the light we

see during the day. In fact, the moon has no light of its own, reflecting only the light from the same sun that shines during the day.

So it is with our perceptions about many things in life… including our spirituality.

One of my spiritual brothers, Jayanata Paquette observed this morning:

Devotion is a direct route to gratitude, the most healing of emotions. People forego the subjective experience of devotion in favor of fighting over the various objects of devotion (i.e., religions).

Only when we cultivate this realisation of unity (yoga in Sanskrit), bringing together the inward and outward, will we begin to see with a clarity of mind that frees us from all mistaken notions and delusions. This awakened state, which we find in the stories of the lives of Buddha Sakyamuni and Rabbi Jesus, in the lives of Kuan Yin and Mary the Christotokos, and in the stories of countless illuminated teachers, saints, mystics and guides, brings with it inward and a restful heart.

From this place of pure devotion… a devotion which celebrates, honours and bows in reverence to all that exists, all that has existed and all that will one day exist, recognising the common nature of all phenomena as outward expressions – mirror images of our interior state… we draw together the subtle body of unified spirit, the physical body and all its senses, culminating in a simple unity of inward and outward powers, enclosed in the envelope of compassion and wisdom.

The Catholic mystic, Teresa d’Avila observed, “The spiritual marriage may also be compared to water running from the sky into a river or stream, where the waters are united, and it would no longer be possible to divide them, or to separate the water of the river from that which has fallen from the heavens.”

Just as the Indian mythos of the water of the sacred Ganga flows from Siva’s hair, and goes out to become part of the waters of the world… and as the Buddhist story of the great Lama Tsongkhapa’s spiritual union with Vajrayogini made it possible to restore the expedient path of liberation, we each have our own stories.

As this week unfolds, bringing with it still more tales of light and unity, passed down and adapted from legends that have been part of the human story for thousands upon thousands of years, let us not focus on our differences – on the “objects of devotion” that Jayanta spoke of, but instead on the act of devotion itself.

Whether your personal story is about a child, born in humble obscurity, who was the incarnation of Sacred Love, or the story of the Miracle of Lights… whether you’re celebrating the lengthening of daylight and coming of Spring, or the increase of the divinity among us, which enables us each to realise our own divine potential… let your celebration be full!

Take time to consider what you can do to positively and powerfully impact the world around you at this time. What can you do to alleviate the suffering of someone less fortunate? What can you do to ensure that someone is no longer hurting, no longer alone, no longer afraid?

Seize the opportunity to write new stories! Take time to listen to the stories of others! Let the coming weeks unfold with the potential of all that you are… where the light of the sun and the light of the moon merge to become simply light… and where you recognise the truth about your Emergent Nature.

Let there be peace on earth… especially in your heart!

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.

For the members of the Contemplative Order of Compassion, there are two primary paths available, from which one can develop the qualities necessary to realise Enlightenment. These two paths are the Path of Transformation (Tantra) and the Path of the Great Perfection(Dzogchen). Most contemplatives will choose one or the other path, and while a select few may actually master both paths, more often than not, they will choose one of the two paths as their principal practice.

The Path of Transformation

The Path of Transformation recognises that if we become skilful, rather than rejecting the afflictive emotions that obscure our innate Enlightened Nature, we can use them as fuel, and in so doing, achieve transformation of mind.

For the practitioner of this Tantric Path, there are what we call the “Lower” and “Higher” Tantras. One receives the empowerments (initiation instructions) to practice these Tantras from a qualified Tantric Master or Guru.

The focus of the Lower Tantras includes the process of visualising oneself as merging with the various yidam deities, until one transforms oneself into that yidam deity. This realisation of the One Buddha Nature transforms everything we experience – every sound, every smell, every taste, touch and sight – so that it is recognised as perfect and pure: as seen through the eyes of Clear Wisdom and Light.

This path involves what we call the “Three Beings”: the symbolic being, the knowledge being and the action being.

The symbolic being is mastered by bringing all phenomena into our awareness through the use of a Mandala or mantra, or imagery of the yidam deity.

The knowledge being encompasses all of the pure and positive qualities of the yidam deity or Buddha, which we recognise as our own inherent qualities and nature.

When we actualise the merging of the symbolic and knowledge being, so that we become the embodiment of those qualities, we become the action being. We then realise the embodiment of Great Bodhicitta, and the Immeasurables, for these are indeed our inherent Nature.

Within the Higher Tantra, the essence of the practice focuses on the unification of Emptiness and bliss (sunyatananda). This Higher Tantra is viewed in two stages: the Generation Stage and the Completion Stage.

In the Generation Stage, we build up the visualisations, learning to apply skilful means to transform bliss without attachment and to merge that with the ultimate reality of Emptiness.

In this part of the practice, we learn the skills to perceive feeling of any kind, blissful or chaotic, without allowing it to mix with desire, grasping or attachment. When we practice, our feeling or perception must be free from afflicted thoughts. This can only be accomplished by allowing our feelings to be mixed with the realisation of Emptiness, so that it becomes transformed into a skilful means of overcoming suffering and attachment.

When we actualise this, we manifest the Completion Stage of Higher Tantra. Emptiness becomes the object of our meditation, while bliss becomes the subject who is meditating. We lose the sense of “me”, and are thus freed of the root causes and conditions of suffering.

Without proper formation and training, the Tantric Path should not be undertaken, since it possesses inherent dangers of attachment, and addiction for those who attempt is without the support, skill and protection of a Vajra master.

Dzogchen

In this world, with our perceptions clouded by the field of illusions and forgetfulness, we tend to obscure our awareness that every being has the inherent potential to be a Buddha/Christ. Because we are no longer aware of this potential, we fail to manifest it in our lives.

Dzogchen is a path which turns us back toward the ultimate truth, by practicing to face each moment with mindful awareness, and without fear or judgment. We do this by awakening compassion, loving-kindness, wisdom and altruistic joy within us.

Dzogchen is the Path of Open Presence. Openness reveals the true nature of Emptiness, and the interdependent nature of all beings and phenomena. Presence reveals the true nature of awareness. The practice of Dzogchen becomes more than a simple ideology or philosophy by our actualisation of the concepts, and integration of it’s foundational ideas with our experience of the world outside and inside of us. When we do this, we become a Dzogpachenpo.

When we practice Dzogchen, we manifest this unified nature of Emptiness and awareness within the continuum of each moment. Emptiness and awareness are not separate, but one. Only our discussion of them imposes the illusory labels that might seem separate. When we practice Dzogchen, we manifest its essence by living in the present moment.

The Dzogpachenpo recognises that when we lose contact with our innate wisdom and our capacity to be non-judgmental, we lose contact with our innate qualities of acceptance, forgiveness, love, and compassion.

The Dzogchen practitioner realises that we must not become attached to the idea of the relative world or absolute world – for again, they are not two, but one. The practice of Dzogchen helps us not to fall into the extremes of both the relative world and the absolute world, of both heaven and earth. Dzogchen practice is to realise the absolute nature within the relative.

Due to our conditioning we tend to interrupt everything before it can manifest its true Nature. It is that very interruption that obscures our wisdom and our compassionate heart from reaching out to others. The practice of Dzogchen empowers us to leave the things as they are. When we leave things as they are, we are providing a space for them to manifest their true Nature.

For the Dzogpachenpo, our wisdom manifests in the form of clarity, allowing us to be aware of any situation without distraction. Our compassion keeps us stable, and allows us to reach out with equanimity so that we are at ease, no matter how things manifest.

When we feel clear and secure, our energy becomes calm. Our ability to leave things as they are reduces our subconscious attachment to the conditioning that judges or manipulates our emotions. Everything falls into the field of awareness, and this protects us from further unskillful reactions.

By noticing the situation with the quality of Open Presence and perfect awareness, we can face the situation more skilfully. By learning to harness the healing wisdom, which is our primordial potential to heal ourselves, to free ourselves from suffering, we are empowered to reduce the suffering of all beings, and redouble our commitment to return through countless lifetimes as a Bodhisattva, until suffering exists no more.

This is Dzogchen, the Great Perfection.

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 am often asked about the practices and liturgical traditions of the Contemplative Order of Compassion, and felt that on this auspicious “Day of the Dead”, recognised by so many cultures, be it as Samhain, Hallowe’en, the Dia de los Muertos, etc., I would share a special way that we, the Contemplative Monks of the Eightfold Path, honour Guru Rinpoche — one of the principal teachers of our lineage and tradition.

Padmasambhava (The Lotus Born) was the Indian sage, who brought Vajrayana Buddhism to Tibet in the eighth century. He is known in Tibet as Guru Rinpoche — “Precious Teacher”, and is recognsed as an emanation of Buddha Amitabha.

In the Vajrayana traditions, the Vajra Guru Rinpoche mantra is held to be a powerful mantra engendering communion with the Three Vajras of Guru Rinpoche’s mindstream and by his grace, all enlightened beings. It is said that the twelve syllables:

Om Ah Hum Vajra Guru Padma Siddhi Hum

carry the entire blessing of the twelve types of teaching taught by Buddha Sakyamuni, which are the essence of His Eighty-four Thousand Dharmas.

Therefore to recite the Vajra Guru Rinpoche mantra once is the equivalent to the blessing of reciting, or practicing the whole teaching of the Buddha.

When I was seven, this mantra seemed to play over-and-over in my head each night, and literally occupied entire nights of “dreams”. When I asked my Refuge Guru, who had by that time, returned to India, he simply replied by telling me that these dreams were teaching me, and that I should accept that mantra as my primary offering of love and compassion. From that day forward, I chanted the mantra as part of my sadhana.

In 2007, I asked the sangha to consider adopting it as their closing practice of the day, so that it takes them into the realm of sleep, as it does me.

In the west, there is a beautiful melody, composed and performed by Deva Premal, which we now use when chanting the mantra. I encourage everyone who reads this blog to simply take a few quieting breaths, allow themselves ten minutes of non-distraction, and listen to the chant, joining in if you feel so moved.

The translation of the mantra means:

I invoke you, Guru Rinpoche
Padmasambhava! By your blessing, may
you grant us mundane (health, wealth,
success) and supreme (enlightenment,
liberation) realisation.

The wisdom mind of Guru Rinpoche is manifested in the form of this mantra; these twelve syllables are actually the emanation of that Universal Mind, and they are endowed with the potential to realise transformation for each practitioner. In essence, the vajra guru mantra is Padmasambhava in the form of sound.

There are only three chants in this world, which bring me the stillness and clarity that this mantra brings me — the first is this mantra, the second is the Great Mantra of Avilokitesvara (Om Mane Padme Hung), and the third is the Latin chant of the Ave Maria.

And I believe that is because the three “ancestors” closest to my heart for whatever reason (I have never questioned it) are Mary, the Mother of Jesus, Guru Rinpoche and Je Tsongkhapa (an emanation of Chenrezig – my spiritual father).

Namasté

dharmacharya gurudas sunyatananda

_____________________________________________

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.