dharmatalks

The consciousness of love releases the greatest power of all. It is that consciousness that can turn an ordinary meal into Communion with our own organic and indwelling capacity to emerge as the Sacred. Our True Nature is the pure consciousness of love, which is called the Buddhadhuta (Enlightened Nature) or Christ Consciousness.

This consciousness stems from following a spiritual path, which has nothing to do with religion or religious traditions. It arises from the practice of respect for life, dedication to non-violence, awareness of our essential unity, a feeling of equanimity and loving-kindness toward all beings, and the ocean of limitless compassion.

For those students of the Dharma of the Christ, we progress further and deeper into Holy Week, and the narrative of that last celebration of the Paschal meal that Rav Yeshua shared with his disciples, commonly referred to as the Last Supper.

The meal they shared would have been the traditional Passover Seder; but I am unconvinced. You see, there are a number of elements in the biblical narratives that give us clues to what I believe was intended to be seen as yet another aspect of the radically fresh, inclusive and dharma-oriented teaching of the Great Rabbi.

To begin with, scriptures tell us that Jesus instructed his disciples to go into the Holy City and look for the young man carrying water, telling him that the Master wants him to prepare things for the Pesach (Passover celebration). Many of us might think that those directions were vague. How would they know to which guy, carrying a pitcher of water their Teacher wanted them to speak. It might surprise the Fundie McNuggets® to discover that this passage also tells us that Rav Yeshua (Jesus) was not a homophobe, like so many of them; for his instructions would have led the disciples to a particular gay man. That’s presumably why it was unnecessary to describe the guy any further, because you see, no heterosexual male in that ancient society, would have been carrying water (traditionally a woman’s role).

So Jesus has his disciples find the gay dude in town, and entrust that this gay guy would know him as “the Master” and ensure that everything was set up properly.

Then we jump ahead to the meal itself, when the English translation of the Aramaic texts also fails to provide a clear translation and insight into the meaning of that meal.

Here is a more accurate interpretation of the words of that Eucharistic Meal:

“Then the Teacher took bread and said the Passover blessing, broke the bread and gave it to the men and women with whom he shared that meal, saying, ‘Take this, all of you, and eat it. This is my flesh sacrifice… a non-violent and perfect substitution for the violent ritual slaughter of our tradition. Such violence is unnecessary, for simply breaking bread and being grateful is enough!

“When supper ended, the Teacher took the cup, again saying the traditional blessing, and passing it to his disciples, said, ‘Take this and drink, for this is our blood sacrifice… representing a new and life-affirming covenant for all people. No more do we need to superstitiously rely on animal sacrifices to appease imaginary external gods.

“Do this in memory of me.”

And so it was that a new tradition supplanted the ancient Passover tradition, and this new community recognised that they could share a “thanksgiving meal” any time, simply by breaking bread and sharing a cup of wine. Their teacher opened the way for them to experience a “new covenant” – a non-violent, compassionate and equally shared covenant between all beings.

In the Satasáhasriká Prajñapáramitá, we learn that a true Bodhisattva shows his or her compassion by choosing to suffer the pains, torments and passions… even the agony of death, so that he or she might lead all beings to perfect Enlightenment. Such a person, we are told, becomes consumed with grief over the suffering he or she sees among others, and desires to take such suffering upon himself or herself, for the sake of freeing others… literally, saving them, from torment.

According to the biblical legend,  both Rav Yeshua and his Mother (Miriam) willingly surrender themselves to great suffering — both physical and emotional — out of an overwhelming sense of longing to free the world of suffering and death for innumerable æons.

For the Catholic-Buddhist, the story of Good Friday and Easter can be seen through the lens of the ancient mystery traditions, which recognise the stories as a ways to fill in the gaps science leaves with symbolism and myth, for the purpose of illustrating the importance of the gaps themselves — those empty spaces in which ultimate truth (Emptiness) exists.

The apostle wrote that his desire was "to decrease, so that the Christ Consciousness in him could increase". This consciousness of which he speaks is the awareness or awakening that Buddhists call "Enlightenment". It is an awareness of the ineffable, ungraspable, groundless reality, which the primitives called "God", and which the mystics and Desert Fathers knew could never be named or quantified.

Holy Thursday is a particularly important day of contemplation for the Contemplative Monks of the Eightfold Path, because it is the retelling of an ancient myth, which has been told about many characters before it was superimposed on the story of Rav Yeshua…

It is a story of transformative potential. The story of love. And that transformative love is manifest in the gathering of people to share an "intentional meal". We can make every meal an intentional meal, by bringing mindfulness, gratitude and love to the experience. That is what Jesus wanted his disciples to understand.

For me, the Liturgy of Holy Thursday, in which we strip the altar of its linens, its candles and empty the tabernacle of the sacramental presence that usually resides there, has always been a powerful and emotional symbolism. I’ve always returned, as was the case of the elders (episkopi) in the early Jesus Movement, to sit in silent contemplation in that empty church… and turned my awareness to the profound experience of that emptiness.

The period of time from that Paschal meal that Rav Yeshua would have shared with his disciples and their families… during which his Mother must have been keenly aware that something was troubling Her beloved son… bring a mindfulness that there is a pain inherent in being alive. We read about the "agony in the garden", and find the tremendous sadness and agony Christ experienced, when contemplating the suffering of others, and during which he seems to have resolved to identify solely with that sovereign value in the identification of one’s own suffering with the sufferings of all beings.

This ethic of sacrificial compassion is at the heart of the Bodhisattva ideal. And I find meaning in contemplating not only the staid story of Rav Yeshua and his passion and death, but the frequently overlooked, and equally courageous role of the co-redemptrix, Mary, his Mother… who becomes, by adoption, the Mother of Us All. For a mother to stand by and watch her child suffer must be a terrible thing. I know that when my late partner was dying, who for the last year of his life, was more like my child than my lover, it was one of the most emotionally heartbreaking experiences I had ever known. Yet to compound that experience of watching a loved one die with watching them die a savage and brutal death is even more extreme.

A Mother, barely older than Her Child, stands on the step, watching as Her Son is ridiculed, beaten by a crowd, tortured and hanged upon a tree. These words seem inconceivable, and we imagine that is because they are part of an ancient legend… a sacred myth… and that is why we cannot begin to understand. But those words were not a description of our Blessed Mother at Calvary… they were the words used to describe the experiences of a 23 year old Black woman, in Selma, Alabama, who watched her son being beaten and hanged by a mob of racist terrorists in 1962.

Suddenly, when the context changes, our hearts begin to feel the terror, the agony and the grief.

We reflect on the meanings of the story… on the meaning of Pilate, the representative of the "great civilisation", which was threatened by the radical message of inclusion and equanimity being preached by this revolutionary Rabbi of Love. "What is truth," Civilisation (in the person of Pilate) asks of the Anointed One. In the end, Civilisation washes its hands of the responsibility to uphold social justice.

Then there are the high priests… the ones charged with upholding truth and who became caught up in the literalist interpretation, the ritiualistic practice, and the lust for power and authority that comes in every institutionalisation of spirituality. In the end, they too were threatened by the suggestion that compassion calls us to erase the lines the priests had drawn in the sand, dividing "us" from "them"… "pure" from "ritually unclean".

Afraid that doing the "right thing" might upset the status quo (Rome), the few priests with a conscience, retreated in silence, and let fear and manipulation win, just as we find those dedicated and compassionate priests in the Roman Church often doing, in the shadow of the oppression, injustice and intolerance their institutional dogma puts forward. They know that women, gay and lesbian persons, and people from other faiths are being dogmatically marginalised by their religion, and in their hearts, they do not embrace such intolerant ideas… but they do nothing about it… and like the Pharisees, stand by in silence, and watch the torture unfold.

Now there was, at the time of Rav Yeshua, a tradition during Pesach (Passover), during which every observant Jew would bring a lamb or a goat to the Temple for ritual slaughter. The priests would first bleed out the lamb (poorer families would use a goat), and then offer the first portion sacrificially to their vengeful and punitive god, Yahweh. The families would not be permitted into the Holy of Holies, and would have to stand in a waiting area (actually only the men were even permitted to stand in this section). So a name tag was placed around the necks of the animals to be sacrificed.

As we read the story of the Passion, we find that the Jewish priests were horrified and appear angry, when they looked up at the Cross, and see the sign Pilate had inscribed in Latin, Hebrew and Greek.

Many are familiar with the inscription that is often seen on crucifixes today, with the Roman "INRI" appearing above the head of the Corpus.

This sign would have actually contained the entire message "IESVS NAZARENVS REX IVDAEORVM" — meaning "Jesus the Nazarene, and King of the Jews" (contrary to the misinterpretation of many later scriptural texts, which claim it said "Jesus of Nazareth King of the Jews", since there was no such place as Nazareth at the time of Jesus’ birth. The Nazarenes were a sect of Dharma adherents, who were trained in the healing arts by the Therapeutae — Alexandrian monks, trained as disciples of the Tibetan Buddhists). Back to the story…

The Pharisees subscribed to a metaphysical method of looking at all written words in Hebrew as containing a literal meaning, and then a numerological meaning, followed by a "hidden" Kabbalistic meaning, which was derived from taking the first initial of every word in a passage, and looking for symbolism or words therein.

When the words "IESVS NAZARENVS REX IVDAEORVM" are translated into Hebrew, the first initials of the words would have been "YHVH".

There, before the eyes of those who were charged with the responsibility to protect the truth, was a sacrificial lamb… above whose head was his "family name" the name of their mythical god, Yahweh, whose name in Hebrew is "YHVH".

On a deeper level, there were other more ancient assignations, dating back to the crucifixion myths that pre-date the plagiarised version found in the Bible, in which those letters mean, "IGNE NATVRA RENOVATVR INTEGRA" — "By fire is restored purity."

Thus we see in the story of Good Friday the Bodhisattva Path — which represents the inner fire of the spirit, regenerates and resurrects Love and Life… much like the sun regenerates the earth.

Regardless of your personal spiritual path, I invite you to consider and contemplate this exemplary story of the Bodhisattva Christ (Aviloketesvara) … and the Bodhisattva Mary (Kuan Yin).

Consider a love so great, that after becoming incarnate, was moved so deeply by the suffering of this world and others, that he gave his life in exchange (the Tibetan practice of tonglen) for the freedom of others. Each day, we too have an opportunity to take on the suffering of others, symbolically and in small ways, to alleviate the suffering they experience in some meaningful way.

We can let the desire for that pack of cigarettes die in us, so that the $5 can feed that homeless woman we pass on our way home from work. We can let the habit of Happy Hour with our friends die so that we can spend those couple hours visiting those in the country home or cancer ward.

We can allow the need to be right die, and simply say, "I’m sorry", next time our wife or husband is bitching about something stupid.

And I’ll promise you this, my friends… three days later, you will discover that there has been something in you that is indeed "raised up"… restored to life… reinvigorated. And by the fires of daily life, may your hearts be made pure!

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.

Transfiguration. The motif is a common one, often appearing in the wisdom traditions and mystery school mythos. In the Buddhist tradition, we are told that Buddha Sakyamuni was transfigured twice – at the moment of his Enlightenment and when he passed away. In the Judaic tradition, Enoch was transfigured, revealing himself as the angelic Metatron, and Elijah was transfigured to reveal his true nature as the angelic Sandalphon. And in the Christian tradition, we read the account of Jesus’ transfiguration (appearing with Moses, who was said to have also been transfigured upon his assumption from this world) and Elijah/Sandalphon.

Although traditionalists and fundamentalists of these traditions often misinterpret the accounts as being literal events, what we have in these stories is a representation of something far more important than any literal interpretation can provide.

For example, in the Christ Dharma, the transfiguration account is meant to point to a personal transformation and spiritual evolution or awakening for the disciples said to have witnessed it. The figures of Moses and Elijah are representative of the two pillars of the Judaic tradition – the Law and the Prophets. Thus, the Christ Consciousness – the Dharma of Compassion or “Way” revealed in the person of Rav Yeshua ben Yusef transcends and fulfills all that the Jewish people hoped to accomplish through the Mosaic Law and Prophetic Tradition. Again, this was something that was accomplished entirely within oneself… not an external event.

Of course, our own egos and prejudicial opinions, doctrine and institutional manipulation (obscuration) of the truth often cause us to ignore the parallels that exist within the wisdom traditions. If we admit that there is a common theme, even common mythos from which the stories of Krsna, Buddha, Mithra, Jesus and other archetypes of Spiritual Awakening/Enlightenment/Liberation are derived, then we have to give up our notions of supremacy over other systems, traditions and cultures.

Still the fact remains that we find this tradition and these legends repeating themselves in all of the Wisdom Traditions: from Krsna to Buddha, Ceres, Isis and Mitra; in the stories of Attis, Isis and Yeshua (Jesus).

When we are willing to let go of our prejudices and fears, and embrace the truth, we can see where these resemblances point to timeless truths and the potential for all of humanity to transform itself through compassion, wisdom and forgiveness.

The only true transfiguration occurs when we realise and awaken the Creator within ourselves, and recognise that both Creator and Creation are one. It is then that the Buddha-Mind or Christ-Consciousness – the Wisdom manifest as Sophia-Christ or Shiva-Shakti – becomes freed from the self-imposed, dualistic and delusional ideas impressed upon us by the ego.

Then, in the moment of realisation, we experience that same transfiguration that the disciples experienced. We release ourselves from all binding energies, and ideas. We realise our True Nature as Enlightened/Anointed Ones (Buddhas/Christs), yet we are unbound and unaffected by the egocentric tendency to “personalise” or “identify”.

The miracle of transfiguration is not that something outside of us is transformed, but that we are transformed, and as a result, begin to see things as they truly are.

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.

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.

It ultimately makes no difference whether or not any of us believes any of the biblical narratives were literal events. It doesn’t matter that some of us recognise that most of the text was adapted from earlier mythology and legends, and have nothing to do with the historical person of the Nazarene Rav Yeshua (Rabbi Jesus).

I’d make these points because I do not wish to debate pointless issues. Don’t waste your time or yours with your arguments concerning whether or not there ever was an historic person named Yeshua ben Yusef. (I personally believe there is reason to assume there was.)

Don’t waste my time or yours telling me why you believe the absurd myths and legends of virgin births, stars in the east, and such things. (I personally do not accept any of that as credible, rational, reasonable or intended to be literally accepted as historical fact.)

And please, do not insult my intelligence with claims of how 24, 66, or 73 separate texts, written by dozens of different authors; filled with contradictions, errors, plagiarised mythos, superstitions, violent and malicious intent, imaginary events and questionable interpretation of historic events, were somehow “inspired by”, “written by” or “authorised by” the Semitic God, Yahweh (Shema in Aramaic; and the gross mispronunciation, Jehovah). Such superstitions are best reserved for your personal blogs, correspondences and beliefs, and are frankly inappropriate for and unwelcomed in this forum.

Now that we’ve gotten all of that out of the way, you’re probably asking yourself, “Why?”

Simply because what does matter is that we open our hearts and minds to understand more fully the intended message (Dharma) within the sacred myths, legends and narratives.

At this time of year, it is part of the tradition of the Contemplative Monks of the Eightfold Path, and many members of the Spiritus Project, to reflect on the meaning behind the nativity narrative and particularly to look to Our Lady of Compassion, the Christotokos, as an example of the perfectly lived life.

Mary has been called “Seat of Wisdom”, and is referred to as the First Tabernacle. The Christian story of the Nativity is a tale of Sacred Love becoming Incarnate, and the vessel which held the Incarnation of this Sacred Love is called the Christotokos or Christ-bearer, the Blessed Mother Mary.

In the early Church, images painted of the Trinity always depicted the Ruach (Holy Spirit) as Shekinah – the feminine consort of Yahweh – who was considered to be the Bearer of Wisdom. So it is reasonable to see the link between the Hebrew tradition, in which Shekinah is represented as giving birth the wisdom, and the Christian adaptation in which Mary becomes the Seat of Wisdom (giving birth to the Wisdom and Love, represented by the person of the Enlightened Yeshua).

As students of the Dharma, we strive to find the seeds of this wisdom and love in all things. Mindfulness brings us to a place where we, like Mary, surrender to allow ourselves to become charitoo – filled with grace.

The Hebrew word that is often translated as “grace” in the Christian texts, chesed, actually means loving-kindness. This illuminated understanding of the original text now presents Mary in a context that makes more sense, and which inspires us to want to follow Her example.

“Hail Mary, filled with loving-kindness! Love dwells within you, and you dwell within Love. Blessed are you among women, and blessed is the your Son, Yeshua. Holy Mary, Mother of Incarnate Love, remember us now and at the hour of our death. Let it be so!”

A dear friend, Carey Landry, wrote in the words to a song dedicated to the Blessed Mother, entitled Hail Mary, Gentle Woman:

Gentle woman, quiet Light, Morning star, so strong and bright,
Gentle Mother, peaceful dove,
Teach us wisdom, teach us love.

In the ancient East, the symbol of a dove was always used to represent the Divine Feminine (and was never used to represent the Divine Masculine). Therefore, as we recall the story of the Ruach (Holy Spirit) descending upon Jesus in the form of a dove, we must realise that this was a moment of the Divine Mother (Sophia/Shekinah) descending upon Him. Many progressive and enlightened theologians have come to realise that the Mystery of the Incarnation and indeed the whole biblical mythos surrounding Christ is one in which there is a masculine and feminine aspect co-existing, much like the androgyny of Chenrezig (the Buddha of Compassion) in Tibetan mythos. Viewed another way, along with the masculine aspect of Jesus (Love Incarnate), we have Mary (Wisdom Incarnate) acting as co-redeemers.

We recognise that the symbolism, descriptions and metaphor of the Divine Mother has existed throughout the aeons, with parallels in Egyptian, Persian, Sumeria, Syrian, Greek and Roman myths, from which much of the biblical legends draw their descriptions. Again, it’s not about the history of the mythos, but about the message it bears.

But all of this sacred legend and mythos is meaningless, unless we can make it applicable to our journey into mindful awakening.

In his book, Emblems of a Season of Fury, Thomas Merton writes this of “Sophia/Wisdom”:

There is in all visible things an invisible fecundity, a dimmed light, a meek namelessness, a hidden wholeness. This mysterious Unity and Integrity is Wisdom, the Mother of all, Natura naturans. There is in all things and inexhaustible sweetness and purity, a silence that is a fount of action and joy. It rises up in wordless gentleness and flows out to me from the unseen roots of all created being, welcoming me tenderly, saluting me with indescribable humility. This is at once my own being, my own nature, and the Gift of my Creator’s Thought and Art within me… speaking as my sister, Wisdom.

I am awakened, I am born again at the voice of this my Sister, sent to me from the depths of the divine fecundity.

Emblems of a Season of Fury, p. 61

Ultimately, it makes no difference whether your tradition celebrates the Christian Incarnation, Chanukah, Kwanzaa, the Enlightenment of the Buddha, the Solstice or Festivus. What matters is the mindfulness you bring to the observance, and to your celebration of life.

Intentionality is an important key. What is your intention during these days of celebration? Is it to strive to better emulate the surrender and awareness that the young Mary demonstrates in the Christmas mythos? Is it to embody the rebirth and awakening of the Sun in the Solstice? Is it to become Light for others?

Remember, we cannot affect how others react or act during the holidays, but we have total control over ourselves. Instead of asking yourself how you would like others to act, ask how you can act and think and feel, so that it puts others at ease to be in your presence.

Take time to reinforce the bonds of community, by reaching out to those in need. Remember that this is a time of wonder and awe. Allow youself to simply “be” in the moment, to experience that wonder for yourself!

Taking time to be intentional about preparing for and experiencing the holidays is a great way to create the conditions which make cultivating compassion easier, and will surely result in your in having a much better experience.

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.

The Japanese symbol for Emptiness

At the foundation of the Dharma, there are four fundamental Buddhist notions: impermanence, interdependence, suffering and emptiness. Of these, it seems that the notion of emptiness is most difficult for us to grasp in the West.

We can find evidence that the concept of voidness or emptiness, (Śūnyatā in Sanskrit or stong pa nyid in Tibetan), was not exclusively embraced by followers of Easter spiritual paths. The writings of the mystics, John of the Cross, Antony of the Desert, Teresa d’Avila, Meister Eckhart, Anthony de Mello and of course, Thomas Merton, are rich with metaphor and reflection on the fundamental emptiness or nothingness for which we long unknowingly.

Emptiness, from the perspective of our Teaching, is a characteristic of phenomena arising from the fact (as observed and taught by the Buddha) that the impermanent nature of form means that nothing possesses essential, enduring identity. In the Buddha’s spiritual teaching, one develops this insight, called Śūnyatānupassana, into the inherent emptiness of phenomena, as part of the process of attaining wisdom and enlightenment.

In Sanskrit, the root of the word śûnyata (shoon-ya-ta) is śûnya — a word meaning zero or null — thus making śûnyata the equivalent of voidness or emptiness… literally, nothingness. Śūnyatā signifies that everything one encounters in life is empty of absolute identity, permanence, or an in-dwelling ‘self,’ but is rather interdependent, arising out of a “cloud” of causes and conditions.

Yesterday, I shared briefly how I was able disengage from the drama of worrying about our financial hardships. I really cannot pretend to possess some remarkable strength of character, or indomitable spirit. The only thing I possess is something each of us equally possesses: the ability to shift perspectives, so that I can see things less as I think they are, and more as they actually are (based on my imperfect understanding of the Dharma).

You see, the tendency in the West is to think of things as happening to us. Largely because of our social and religious constructs, many people perceive something difficult or painful as happening to them because of something or someone, trying to bring us harm. Our feelings, we imagine, are hurt by others. We are treated unfairly by others. Some even imagine their god(s) as “punishing” them for transgressing some “sacred law”.

Similarly, we are caught up in the delusion that when good things happen, we are somehow being rewarded… that those good things are happening “to us”.

The reality is that these ideas arise from a delusional perspective. What appears to be happening to “us”, is not really about “us” at all, since even the “us” (our imagined “self”) is nothing but an ego-construct.

If we shift our reality, we can realise that these things are happening as part of an interconnected and interdependent “chain of events” (much like the Socratic idea of causation). What seems to be happening to us, is simply occurring in our experience. And really, it is only because we are half-awake that we perceive this as our experience, since there is infinitely more going on in the same moment, of which we are completely unaware.

As mindfulness gives rise to awareness, our perspective broadens, and we begin to see that neither the things we perceive as “good things” or those we perceive s “bad things” have any power over us. And they are, in fact, equal.

So I don’t see the financial hardships as bad things happening to me. Oh, like most people, I find myself challenged by moments of anxiety, frustration and fear. But it is only awareness that “saves the day.” Whenever I recognise those emotions arising, I look at them, like everything else, as arising out of a cloud of causes and conditions, and I remember that conditions are always impermanent.

How amazing would it be, if instead of New Year’s Resolutions, we created a New Years Revolution! What if we simply allowed ourselves to recognise and acknowledge that sometimes, “shit happens”. And that we can move through it, and will.

Ani Pema Chodron notes, in her book, When Things Fall Apart, “The difference between theism and non-theism is not whether one does or does not believe in God. It is an issue that applies to everyone, including both Buddhists and non-Buddhists.

“Theism is a deep-seated conviction that there is some hand to hold: if we just do the right things, someone will appreciate us and take care of us. It means thinking there’s always going to be a babysitter available when we need one. We are all inclined to abdicate our responsibilities and delegate our authority to something outside ourselves.

“Non-theism is relaxing with the ambiguity and uncertainty of the present moment without reaching for anything to protect ourselves. We sometimes think that dharma is something outside of ourselves, something to believe in, something to measure up to. However dharma isn’t a belief; it isn’t a dogma. It is total appreciation of impermanent and change, The teachings disintegrate when we try to grasp them. We have to experience them without hope… Dharma gives us nothing to hold onto at all.”

For those who want something to hold onto, the Dharma is not going to be a solution. That role is best filled by religions. Religion, in this sense, while not meaning to diminish the value it might have for someone else, is like an addiction. Again, Pema Chodron writes, “We’re all addicted to hope — hope that the doubt and misery will go away. This addiction has a painful effect on society: a society based on lots of people addicted to getting ground under their feet is not a very compassionate place.”

The truth is that we don’t know what the next year will bring any of us. And we’ve never known what any previous year was going to bring either. But we survived!

In RENT, the modern adaptation of the classical La Boheme, the character of Mimi sings a piece that illustrates beautifully this point — a point my friend Jon Larson hoped to make in his show — “The heart can bleed, or it can burn. The pain will ease, if we will learn… there is no future, there is no past… let’s treat this moment as our last. There’s only us, there’s only this… forget regret, or life is yours to miss… no other road, no other way… no day but today.”

This New Year, I would like to propose that what we need, is not necessarily more hope, but a better perspective. This coming year, some wonderful experience will be had… and some pretty fucked-up experiences will follow… always proceeded by some more wonderful or neutral experiences. None of them will last. All of them will end. And each of us will survive.

Stay in the moment. Follow your breath. Whenever you experience the sensation of separation, it is because you have become distracted. Return your attention to your breath, and separation dissolves.

Try not to judge your thoughts. They’re impermanent too. Let them simply be what they are, and then let them go. If you find a troubling thought, that means you’re still holding onto it. If you find a thought distracting you, it means you’re also holding onto it. When we let go of our thoughts, we allow new thoughts to arise… and with each new thought is the potential for greater clarity.

In the past, we may have allowed the ego to weaken our ability to reason. We may have allowed our addiction to “hope” to diminish our ability to rationally see things as they are. But we can change that today. Remember that all illusion arises in the mind. Only truth arises from the heart. If you follow your breath, it always leads you back within… where you find your heart… the heart metaphorically referred to as a “manger” in the Christian mythos… and therein is born the Great Love Incarnate… whether you picture that love as the Buddha, the Christ, Krsna or Spirit… or if, like me, you simply experience that Inner Nature as it is, without the imposition of imagery or personification… it is the Source of Your Power and Potential, because it is the groundless, formless, beginningless reality… which we call Emptiness.

Follow your breath, and it will take you to the place where you will one day experience the “joy of emptiness” — Śūnyatānanda.

Namasté!

- dharmacharya gurudas śunyatananda
http://dharmadudeunplugged.com

Copyright ©2008, Dharmacharya Gurudas Śunyatananda (Dr. F. Gianmichael Salvato). All rights reserved. This article may be reproduced, blogged, quoted or distributed, provided the entire blog, including by-lines, contact information and this copyright remain intact. It may NOT be altered in any way, without express written permission.