dharmatalks

In the Digha Nikaya, one of the early Buddhist texts, Buddha Sakyamuni is recorded as saying, “When these Brahmins teach a path they do not embrace themselves or know, saying, ‘This is the only true path,’ this cannot possibly be so. Just as a line of blind men go on, clinging to each other, and the first one sees nothing, the middle one sees nothing, and the last one sees nothing, so it is with the teachings of these Brahmins.” (Digha Nikaya 13.15)

This is resonant with the account in the gospel attributed to Luke, in which Rabbi Jesus says, “Can a blind man guide a blind man? Will not both fall into a pit?” (Luke 6.39-40)

So it is with so many of the popular “new age” teachers. They cleverly package their message as a “secret”, knowing that it will sell books, DVDs and workshops, but those who buy those books and tapes, like those who spend hundreds of dollars on the workshops and intensives, might be disappointed to discover that nothing real or substantial was gained from that experience.

When I am teaching the new monastic and lay students of the Living Dharma Community, we talk a lot about mindfulness. It’s a word that is often used in Zen centres, Buddhist classes, and a central point of meditation practice. It has never been a “secret” — never something anyone has had to pay to learn. But it’s often overlooked by those seeking relief from suffering, because it sounds so simple that they cannot perceive it as having much real importance.

Mindfulness goes beyond the description of an “ideal”. It becomes, with practice, more than a state of mind. Mindfulness brings one’s attention to the moment — interiorly and exteriorly, until that awareness realises that there is no interior or exterior. Mindfulness notices, without judging, the thoughts that arise at every moment. Mindfulness informs that recognition that these are only thoughts, and thoughts can be changed.

When we are mindful, we find a loosening of the seeming constrictions of life’s stressors. The stressors certainly continue to arise, but because we are mindful of their true nature, we can allow ourselves to notice: “Ah! There is something that is triggering thoughts of stress, or anger, or frustration.” The stress doesn’t simply vanish, but it loses its perceived power. Mindfulness alerts us to the motives, fears and unwholesome thoughts that contribute directly to suffering in our experiences, so that we can replace those with wholesome, compassionate and balanced thoughts and perceptions.

When we practice mindfulness regularly, we begin to realise when those to whom we were listening are not really teachers, but are the metaphoric “blind ones” we read about in the beginning of this reflection. We notice that when one begins to tell us not to trust the part of our minds that employs rational thought and reasoning, that person is either misguided or manipulating us. When one tries to convince us that they can unlock the “secret” to our intuition (almost always at a hefty price), we can recognise what’s really going on there. But without mindfulness, we are left to the whims and fancies of the world’s teachers.

Perhaps the greatest reason for mindfulness, however, is that it will always make us aware of the need for compassion, understanding, dialogue, reconciliation, kindness and service. And once we allow our awareness to naturally turn toward these needs, we will eventually train the mind to stay focused on the importance of these things. And where one is mindful and aware of the need for compassion, one will always discover the source of true and lasting peace, calm abiding and unconditional satisfaction.

Namasté!

khenpo gurudas sunyatananda

_____________________________________________

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

_____________________________________________

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

Copyright ©2010, Khenpo Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

We often treat the sacred as if it were an external attainment or lofty endowment. But the simple truth is that sacredness is a journey… a state of mindfulness. We begin the journey of sacredness, as our beloved Chögyam Trungpa reminds us, the moment we begin taking interest in the details of our lives.

We live in a culture in which we seem to imagine that in order to solve the problems and challenges around us, we have to dominate, oppress or conquer. This attitude, which is clearly seen in our involvement in unprovoked wars in Iraq and Afghanistan, also manifests itself in the absurd New Age notion that we must “kill the ego” (a pursuit that will only result in more attachment and suffering, since the ego and non-ego are two states of the same mind… not two, but one).

We need not conquer or dominate, in order to solve challenges before us. All we need to do is touch the moment deeply with our awareness. That is the sacred path… the path of the Gentle Warrior. The path of realisation and compassion.

Thangka representation of the Sacred Lineage of the Lam Rim Chenmo

Over the past year, many students have asked me if I would consider bringing the teaching of the Lam Rim Chenmo, which is the foundational teaching for our monastic students, and make those accessible to the lay members of the community.

We researched several options to do this in a way that was both responsible and provided the level of interaction between the student and teacher, and discovered a particular set of software solutions that would accommodate our needs. But in order to finance the project, we had hoped that we could rely on 30 students to be willing to commit to $10/week for the classes, which would defray the cost of operations for the entire 46 weeks of the course. The course would involve a weekly video dharma talk, supported by blog articles and a virtual classroom/webinar, in which we could then meet to discuss the materials.

The Lam Rim is an elaboration by Je Tsongkhapa on the Indian sage, Atiśa  Dipankara Shrijnana’s, teaching, Lamp for the Path to Enlightenment. Even as a monk, Dipamkara Srijnana yearned for the fastest and most direct means of attaining perfect enlightenment. It is said that during a pilgrimage to Bodhgaya, he received a vision of two emanations of the Bodhisattva Tara, who explained that the most important practice for realisation of enlightenment was "the practice of bodhichitta, supported by loving kindness and great compassion." Atiśa dedicated himself, from that point forward, to refining his understanding and practice of bodhichitta.

For many years, Tibetan Buddhist were suppressed and persecuted by an unrighteous king. But when Lama Yeshe Yod became king, his devotion to the Dharma and desire for Tibetan Buddhism to be resuscitated, led to his sending a monk to plead with Atiśa to come to Tibetan and teach. It was there in Ngari, that Atiśa wrote A Lamp to the Path of Enlightenment, which came to be known as the Lam Rim in Tibetan.

When Je Tsongkhapa set out to further elaborate on the great teaching, he gave us The Great Treatise on the Stages of the Path to Enlightenment (Lam Rim Chenmo in Tibetan). It was based on these teachings, transmitted from Je Tsongkhapa, whose teachings were received by Lama Je Phabongkhapa, and transmitted to his disciple Kyabje Trijang Rinpoche to Lama Thupten Yeshe. Lama Yeshe transmitted the teachings to one of my upa-gurus (teachers along the path), Lama Thubten Zopa Rinpoche, by whose grace and compassion I received the teaching. Therefore, there is nothing brilliant or insightful that I can personally bring to the teaching, because I do not possess the remarkable attainments of these great masters. I can, however, share what was taught to me with those willing to listen.

Je Rinpoche (Lama Tsongkhapa) wrote: "If you train in Lam Rim, you will be training in the complete body of the path, which includes all the vital points of sutra and mantra. As a result, your attainment of a precious human life will have been worthwhile and you will be able to extend the Lord Buddha’s precious teaching within the minds of both yourself and of others."

The Lam Rim Deepens Your Understanding and Wisdom

I believe there is great cause to share this comprehensive and powerful teaching with members of the Lay Community (Spiritus Project) and other interested students, because the wisdom and simplicity of the teaching will organically reveal itself in three stages, depending on the level of commitment and intentionality of the students themselves.

The first level of wisdom acquired comes from what we call the “stage of hearing” – which organically arises as you read or listen to the teachings. This level seems superficial at first, but is actually a foundational principal. Because of the importance of this stage, whenever we give a teaching, we are sure to explain the lineage of transmission of that teaching – not because we have some superstitious or sectarian notions that one lineage is better than another, but because we are responsible for demonstrating that whatever we teach is based on the teachings of the Buddha and transmitted in unbroken succession to ensure accuracy.

The second stage of wisdom arises from becoming more familiar with the materials and teaching, by contemplating them deeply and testing them against reasoning, logic and science. This deeper understanding will yield itself to a level of certainty and a sense of “having known this before”.

Finally, the stage of “acquired wisdom” comes from no longer intellectually contemplating or thinking about the teachings, but rather experiencing the truth of these teachings in the deeply meditative state.

Lam Rim Provides Support for all Three Kinds of Motivation

The starting point of the teaching is a division of Buddhist practitioners into beings of “three scopes” or motivations, based upon the motivation of their spiritual pursuit. Disregarded in this division are individuals whose motives revolve around benefits in their current life. Striving for a favourable rebirth is implicitly the minimum requirement for an activity or practice to be classified as spiritual.

Atiśa wrote in "Lamp of the Path" (verse 2) that one should understand that there are three kind of persons:

1. persons of modest scope;
2. persons of medium scope;
3. persons of highest scope.

Persons of modest motive search for happiness within samsara; their motive is to achieve higher rebirth. Buddhists traditionally consider that this domain includes followers of most non-Buddhist religions who strive for a rebirth in a “heavenly realm”.

Persons of medium motive are searching for their own ultimate peace and abandonment of attachments to worldly pleasures. This includes the paths of pratyekabuddhas and śravakabuddhas, which seek personal liberation alone – the traditional goal of the Hinayana (Primary Vehicle) practice.

Based on insight into the cause of their own suffering, persons of highest motive seek, by all means availbale, to alleviate the suffering of all beings. This is the Mahayana (Higher Vehicle) and Vajrayana (Diamond Vehicle) paths of the samyaksambuddhas.

Practical Considerations

We had previously hoped that we would have been able to acquire the new ladrang and dharma centre in Harrisburg, Pennsylvania, so that we could offer the course locally, and just video record it, making it available at no cost to those who are interested. Unfortunately, circumstances prevented our getting the property, and so we are now waiting until we have thirty students willing to commit to $10/week for the course.

While I had hoped to be able to offer these courses at no cost, I also recognise the importance of every student taking responsibility for their formation and spiritual practice. We continue to seek a single benefactor to provide us with the $3800 needed to set up the Lojong Institute in a new location, so that we can apply for grant monies and make the course available worldwide at no cost. Until then, we will have to wait until our students express an interest in the course, and a willingness to contribute $10/week to cover our expenses.

Outline for the Course Itself

Below is a rough sketch of the material that will be covered, presented in outline form:

• Introduction to the authenticity of the lineage from which this teaching is transmitted.
• Introduction to the Lam Rim Chenmo as a respected masterpiece of spiritual training.
• Explanation of the way in which the instructions are to be received and given
• The way students are to be guided through the subjects
• Reliance upon a guru or lama as a spiritual guide
• The way to train your mind to correctly rely on a spiritual guide
• Encouragement to take the essence of this precious human birth and use it for attainment
• Encouragement to train your mind in the paths of the three scopes included within the lamrim

The path shared with persons who have the modest scope motivation (striving for a rebirth in the upper realms)

• the reality that this life will end and that you will die
• the suffering in a rebirth in the lower realms (a rebirth as hell being, hungry ghost or animal, which you want to avoid)
• (so you) take refuge in the three Jewels: Buddha, Dharma and Sangha
• (and adjust your behaviour of body, speech and mind according to the) law of cause and effect/ karma

which will lead you to a favourable rebirth within cyclic existence in the higher realms of existence.

The path shared with persons who have the medium scope motivation (striving for liberation of cyclic existence)

The truth of suffering (in cyclic existence in general, including the favourable rebirths)

• The truth of the causes of suffering (the afflictive emotions, especially ignorance)
• The truth of cessation (there is a state that is free of suffering and its origins)
• The truth of paths (the way to attain this state free of suffering and its causes by practising ethics, concentration and wisdom)

Another presentation of the middle scope subjects is the presentation of the 12 links of dependent arising.

The training in the medium scope path will lead to the development of the wish to be liberated from all un-liberated rebirths in cyclic existence through the power of afflictive emotions

The path of persons who have the high scope motivation (striving for complete Enlightenment)

• the advantages of the mind of enlightenment (the wish to become a buddha for the welfare of all sentient beings)
• the way to develop the mind of enlightenment
• the 7-point instruction in seeing all sentient beings as your mothers (from previous lives and contemplating their kindness towards you)
• the instruction on how to exchange your self-interest for others’ interest (by looking at the drawbacks of self-cherishing and the advantages of cherishing others)
• the way to train your mind after developing the mind of enlightenment
• training in the perfection of generosity
• training in the perfection of ethics
• training in the perfection of patience
• training in the perfection of joyful effort
• training in the perfection of concentration
• training in the perfection of wisdom

Master Thich Nhat Hanh writes:

"If in our daily lives we can smile, if we can be peaceful and happy, not only we, but everyone will profit from it. If we really know how to live, what better way to start the day than with a smile? Our smile affirms our awareness and determination to live in peace and joy. The source of a true smile is an awakened mind." ~ from Peace is Every Step.

The study of the Lam Rim Chenmo is an opportunity to advance your spiritual practice and gain understanding and wisdom, as a means of supporting your progress toward non-suffering. It is a powerful first step toward acquiring wisdom, and cultivating compassion and generating true bodhicitta.

I encourage you to consider whether this is something that might interest you, and ask that you likewise share this information with others, who might be interested in such an in-depth study of the Dharma. You may also wish to consider whether you know of a company or individual, who would be willing to underwrite the $3800 we need to relocate the ladrang to an environment that will support the development of these materials in a way that reduces or eliminates all of the other costs we would otherwise face.

As the river of time continues to flow, we face the arising and passing of causes and conditions, bringing both sorrow and joy. Our experience in the past year has been fraught with challenges and hardships, but we remain mindful that these are temporary obstacles and all phenomena are subject to change. These too shall pass.

For 30 years, I was personally fortunate enough to be able to financially underwrite all of the programs we offered, and to support the costs of maintaining six contemplative houses and dharma centres throughout the country. My recent health concerns have interfered with the income I was once able to generate for the Order, and so that ability to bear all of the financial burden is no longer something I can do.

These obstacles, however, ought not slow or degrade my commitment to provide students of the Dharma with the training, spiritual guidance and support I vowed my life to offer. I am mindful that even a casual introduction to the Dharma can enrich a person’s entire life, opening to them the possibility for awakening. With your help, we can continue offering classes far into the future. Your financial gift makes it possible for others to experience the wonder and joy you have discovered through meditation and mindfulness.

May your coming week be filled with peace and mindfulness. May your practice be consistent, and may you find opportunities in every moment to be compassionate toward others, and alleviate suffering wherever you encounter it.

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.

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.

Your spiritual practice should be a balanced path. If it’s intense and rigourous, it may be time to do some gentle course-correction. If it’s too relaxed and unstructured, you’ll similarly want to evaluate ways in which you can bring it closer to the Middle Way.

The Middle Way is simply the path of non-attachment, mindfulness and compassion. That’s it. Anything else you endeavor should be in order to cultivate greater compassion, mindfulness and non-attachment, otherwise, it is a distraction from your path.

The Middle Way is neither an intense practice, nor is it something that can be done without effort. It is a path of gentle awareness… never clinging to our ideas, our observations, our perceived triumphs or perceived obstacles. It is a path of bringing our awareness to light on the journey, without having to define, restrict or control that journey.

It is a ball of yarn, slowly and playfully unraveling, as if a kitten were batting it about with it’s tiny little paw… only to reveal at the core a magnificent brilliance reflected in a mirror, from within us… the Awakened Mind.

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.

When there is little substance behind one’s claims of grandeur… when one is posing as someone they are not… they are easily threatened by those who legitimately come to do the work they have failed to do.

Often, I am confronted with the sophomoric digs made by self-important “teachers” and sectarian supremacists, who attempt to secure their foothold with those they like to refer to as “their followers” by criticising our path as syncretistic. Because I have been legitimately ordained in more than one spiritual tradition, and have historically held irrefutably “higher offices” in those traditions, I choose to honour those traditions by not setting one religious habit or set of robes as being any more important than the other. So these petty and childish fools scoff at us, and claim that I like to “show off as many different costumes as possible”. In their abject ignorance, they fail to provide any substance to their insinuations, because they’re too busy making a living off the pronouncements their students make on a daily basis about their lineage, their teacher, their caste, etc.

Had any one of those students done their homework, they would:

• recognise when there is considerable disparity between a teacher’s behaviour and the office they are supposed to uphold.
• pay more attention to the Dharma, than to these petty games of sectarian bullshit and supremacy.

If you have to run around impressing upon everyone that your teacher or lineage or organisation is so wonderful, you have a problem! People should be able to see all of that in your works. Period.

I’ve often said, “Thirty-some years of contemplative life, leaves plenty of ‘evidence’, so those who wish to investigate the veracity of my path will have no problems validating that what I teach is wholly consistent with what I live.”

What’s more, I am just a simple monk… a monk who considers it a privilege and honour to wear the robes of a Franciscan and a Buddhist equally… a monk who considers his role as the refuge/root lama on equal par with his role as the retired exarch and archbishop of a spiritually progressive Catholic community. Yes, I am disgusted by the suggestions that my sacred habits/robes are “collecting costumes”, but not surprised by those remarks, given the source.

It’s unfortunate that such persons have nothing more important to do with their time and effort, but I pity them. More importantly, I refuse to engage in their sophomoric banter, and instead continue to bow with respect to their indwelling (though presently obscured) nature – which is the nature of all sentient beings. I will therefore bow, as a simple, unremarkable monk, to their Buddha/Christ nature, and know that eventually, that nature will overcome their egomania, and allow them to grow and grow-up.

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

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

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

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

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

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

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

In the Sutta Nipata, Sakyamuni reminds us:

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

- Sutta Nipata 584

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

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

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

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

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

Namasté

dharmacharya gurudas sunyatananda

_____________________________________________

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

_____________________________________________

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

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

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

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

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

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

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

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

Namasté

dharmacharya gurudas sunyatananda

_____________________________________________

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

_____________________________________________

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

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