Tweets from the Other Shore

The Four Extremes and Emptiness

Pay attention. You are missing important bits. Let’s clarify the view.

Emptiness means being at zero in all states and circumstances. When samsaric beings are tricked by mental and emotional states marked by the sense of self, me/I, buddhas remain in natural wakefulness that remains empty despite of internal or external circumstances. So, emptiness means remaining at zero despite of changes. This is why I use the term zero-dimensional.

Samsaric mind based and built on a sense of me-ness by definition is a state that is located in time and space. Our very problem of confusion is that we believe to exist in time and space. In other words, all of samsaric functioning is based on a delusion that binds us to these dimensions, space (3D) and time (4D). We become “things”, “selves” or me’s and you’s stuck in the dimensions of space and time, reacting to internal and external stimuli.

Like you say, being a thing or being nothing are just opposing states, both stuck in the duality created by the other opposite. So, to become nothing, instead of being something, is not the solution. This means that we have to break that duality.

And excellent way to shatter any opposites is to use the tetralemma (skt. caturanta, p. catuskoti), or what I like to call “Rubik’s cube of the four extremes”. This is discussed by mahasiddha Nagarjuna in his writings as well as in countless other sources, including hindu mahasiddhas, Abhinavagupta to name one.

1st position: I am
2nd position: I am not
3rd position: Both, I am and I am not, are the same
4th position: Neither, I am nor I am not, are the same

To use a bit different verbal expression.

I exist
I don’t exist
Both, I exist and I don’t exist, are the same
Neither, I exist nor I don’t exist, are the same

Tetralemma, the four extremes, has the power to establish the basic state through careful analysis where all corners are covered.

In tantra, we speak of gross, subtle and very subtle selfing that we remove layer by layer, or bhumi by bhumi, by meditating on gurus and deities. The same layers can be accessed by this analytical tool and the end result is insight into zeroness or emptiness of all self-phenomena.

You don’t need to be a philosopher or an intellectual to use it. I definitely am not but I since I learned about it many years ago I kept it in the back of my mind and returned to it every now and then to test my understanding. It took me a loo-ong time to understand the last pair.

So, shatter space and time, 3D and 4D, to reach the groundless ground. All of this can be accomplished by practicing tantra and especially by using the bhumi knowhow we havebut it is very useful to look into other presentations and tools than the ones one is used to.

Mahamudra texts also discuss timelessness or breaking the subtle bond of existing as a being in time. That’s the work of sameness of samsara and nirvana, or “one taste”, related to bhumis 7-10.

That’s where your worksite is at present. Good luck!

KR, 19.2.2022

In buddhism there is a thing called the “view” which means that the path and the goal can be perfectly expressed in words. Many in buddhism call attainments “realising the view”. It is a neo-advaita or new age idea that things couldn’t be correctly expressed through words. The exact opposite is true.

Importance of Physical Fitness

In late 2019, I found myself in a lousy physical shape. After having two kids, 3½ years of bad burnout and 6 years of bad insomnia had prevented me from working out and this resulted in weak muscles throughout the body and lots of overweight. I was 115 kg/250 pounds then.

In early 2020 I had rested a bit after my second divorce and felt like I both wanted and needed to start working out again. I had been, I would say, a pro athlete at points in my earlier life when I was practicing lots of martial arts and marathons so I felt bad being so out of shape. I started strengthening my body with basic exercises like push ups, sit ups, squats and dips, combined with stretching. I also started walking outdoors, from 45 minutes and increasing little by little up to 90-100 minutes. I kept that daily routine for about 6 months during which I lost a lot of weight and felt a lot better.

But then in late 2020, I lost my motivation. It felt strange because I knew I wanted to stay in shape but somehow I hit a wall. One affecting factor was the Winter that was much more severe than the previous one. It isn’t much fun to walk in icy slush that soaks your shoes in minutes or walk on icy surface where you’re slipping every second step. I loved severe conditions as a 20+ year old and ran half marathons in freezing temperatures without a shirt but at 40+ you’re just too old for that shit. Several months passed by during which I kept practicing Vajra Body/Physical Dynamic Concentration exercises, which is an isometric workout but didn’t do any cardio and therefore my weight began to rise again.

Then, the very day I finished my purification, March 15th 2021, I went out for a walk again but had to turn back after a kilometer because my back and legs were so stiff that it felt like they were made of bricks. I had to use all my mental and physical power to take a step and it wasn’t fun. This is the point when a struggle that would last almost a year started.

Despite of icy slush, occasional sleeping problems or problems in my personal life I kept trying to take walks a few times a week for months but it was as if my body didn’t want to do that. Every time when I started out for a walk, after 200-300 meters, it felt as if my body shut down saying, ”No, I’m not doing this”. My back and legs were not only hard as bricks but also painful, especially my lower back. I was both puzzled and very frustrated about the situation, and tried everything in my toolbox to get going. It was extremely frustrating for 10 months.

During this time I often thought about few of my students who had told me they had similar problems that prevented them not only from exercising but living a normal life when, for example, one can walk a short distance to a supermarket without any difficulties. Particularly I remember a male student who lost his ability to walk for some period of time due to an illness. I didn’t loose my ability to walk altogether but if you had seen me walk at home from my kitchen to the living room, you’d have thought that I walked like an old man. It’s alarming to experience that at 42 years of age.

Finally, this January I had enough of it. I booked an apointment to my trusted masseur who I knew could help with the all around stiffness in my body and started to do daily sessions with a Ryobi R18B-0 polishing machine to release those deeply ingrained tensions that would enable me to start moving more normally again. The polishing machine is made for polishing cars but it is basically the same as massage guns you can get nowadays. Massage and Ryobi helped!

Having defeated the stiffness, and already having strong muscles since 2 years back, I’ve gotten back into proper workouts, this time with much clearer motivation to take care of my body fo the rest of my life. I am grateful that this struggle is now behind me and despite of last year being one son of a bitch, I see meaning in this series of challenging experiences.

I work as a dharma teacher and I think that to be a really good dharma teacher one needs to have a wide array of both positive and negative experiences in life so that one can understand and relate to students and their situations. For example, if I hadn’t experienced depression, panic attacks, being poor, heavy drinking, getting married, getting divorced, having kids, having 29 different jobs, burnout, insomnia, obesity and other things, I wouldn’t know the nature of those experiences and therefore I could not relate to these typical human experiences.

Sorting out this recent physical problem, it has made it diamond clear how important it is to take care of one’s physical body, if we only are able to, until the day we die. Of course, our Western culture tells us to exercise but you really don’t know that until you loose the ability to do normal things. That’s what hit it home for me.

In Asian buddhism at large, apart from Japan where martial arts are an extension of buddhism, and the Chinese Shaolin tradition, there is no emphasis on physical fitness, even though health is considered important. In Indian, Tibetan or Far East Asian cultures at large there is no concept of exercising for fitness and this, I think is due to the fact that historically there was very little time for leisure in people’s daily lives. However, the same applies for yogic cultures and apart from few exceptions, we can say that yogic traditions at large were not involved or interested in physical fitness.

For years I have seen youtube videos, often from China, sometimes from the West, where aged people from 70 to 90 years of age display amazing physical fitness, and most importantly don’t look or feel at all as if they were old! On the contrary, they feel and look very young, with straight backs, strong body, robust vitality and bright eyes.

For these reasons, to be able to live a truly happy and healthy lives for as long as possible, as well as from the perspective of dharma, I want to emphasize physical fitness in my work.

Much blessings,

KR, 26.2.2022

Requirement for Understanding Tantric Masters

"Sit on a comfortable pillow and relax your body with a straight spine. Don’t recall the past and don’t make plans for the future. Bring your spirit into the immediate present. Smile and enjoy the fresh, radiant calm you begin to experience when you allow it to shine. " ~ Longchenpa

Those who are unaware of the fact that Longchenpa was a tantric, will inevitably misunderstand this. There are loads of meditators around the world who try to do what Longchenpa instructs but without knowing it and not having a standard, remain in a dull state of mind believing that they are practicing correctly. Whatever tantric masters, such as Longchenpa says, are based on the student having received a transmission from one’s guru that clarifies the experiential meaning of the “immediate presence that shines” and by doing so sets the standard for ones practice.

KR, 27.2.2022

Trying to Make the World a Better Place

It was no problem for me to come up with a new or updated tantric path to buddhahood because I had the necessary karmic connections and tremendous spiritual support to do so. But, as we’ve discussed, to establish this system in the world, that’s the really difficult part and like I’ve said so many times I am doubtful it will be established without great resources. Actually I should say that it won’t happen without great resources. This can be seen from the history of buddhism where dharma revivers received great support from wealthy rulers, merchants and such, and therefore were able to accomplish their tasks.

You need people willing to dedicate themselves for service, great communal efforts and lots of money to do this. All these three factors are greatly affected by the fact that I nor my teachings are not or at least are not yet accepted by anyone from the establishment. If this will never happen, I’m afraid I will not reach the goals I have set for the work during my lifetime, and that would be a great pity. Look, we have 8 out of 75 people in our sangha who have attained buddhahood in 3-10 years of practice, and the number of mahasiddhas keeps going up, this year maybe 2 more, next year 2-3 more. These are completely normal laypeople with jobs and families who never did long retreats or austerities, but who were committed to follow the instructions in their daily lives, regardless how scary or anxious it got. Imagine the impact if this method was practiced by 1000 or 5000 people who had sufficient merit. To me this is not anything special, this is how all methods should be, that they bear fruit relatively quickly.

Tertons and revivers have different kinds of tasks to do and mine is to try my best to have the biggest possible dharmic impact on the world by helping as many people as possible to become mahasiddhas, as well as help countless people who are ready and willing to reach advanced stages. I and we together will have no problem accomplishing this if people with readiness and karma can find us.

This is the way how I want to try my best to bring peace, love and understanding into this world.

KR, 2.3.2022

I speak openly about things that are positive and I speak as openly about things that are negative. I don’t shy from saying positive things nor save it for later time. I say it now when I feel it. As human being I wish that my loved ones know that I love them, so whenever I feel love for them, I tell them I love them. As a human being I want my friends to know that I value my friendship with them so I tell them that. As a parent I shower my children with love, encourage them and teach them whatever I have learned in my life through the positive. All in all, when things can be expressed positively, I express it so because it is the only authentic way to express who I am. This makes everybody’s lives joyful and meaningful. They feel loved, appreciated, stronger and more confident. This has nothing to do with spirituality or anything like that. This is who I am as a human being and how I want to live my life. In good or bad, I express myself and we all have the right to do so.

I am very sensitive whether or not I feel that what I do in my daily life has meaning or not. This is thorough understanding of impermanence, that life doesn’t last forever and now that I’m here, it should feel great and worth living. I’ve struggled with this loads the past two years that have felt like a big waste of time, not seeing friends and students, sitting by myself at home, stuck in Finland. Impermanence.

That there is war in Europe is shocking and we’re all affected by it. Today after picking up kids from school, I heard my daughter’s schoolmates, two Russian kids talk to each other and couldn’t help thinking how insane it is that there are kids who speak pretty much the same language on both sides of the border.

Who would have expected that Putin’s goes this far? Just heard a neurologist explain that having absolute power for a long time, makes changes in the brain and one becomes blind for one’s thoughts and actions. Incredible. When the day comes and it will, this man has deserved his end at the gallows.

Personally, I don’t think that the war will spread. At the same time I think there are positive sides to this as well. It gives people important reminders about what is truly important in life and how important it is to have peace. Most people need reminders, in one form or the other. But yeah, it is stunning that it’s the same shit over and over and over in samsara. How to end it? Ha!

Noticed an interesting phenomena. I keep flowers at home and was changing fresh roses yesterday. I had never before cut the trunks and removed excess branches but did so this time. I worked on the flowers for about 10 minutes and noticed after I put them in vases that they become spiritually charged, like consecrated. Now they radiate blessings. :innocent::innocent:

Realization of Emptiness Vs. Being Skillful with People

Whatever experiences one hasn’t had in life, realization of empty nature of phenomena does not change that. Realizing empty nature of phenomena does not and can not replace experiences in life, nor is it meant to do so. How skillful, smart and sensitive one is towards people and their matters is based on one’s previous interactions with people, rather than insights or attainments through meditation. We won’t become a psychologically skillful human beings without other people and the challenges they bring to us. This is why, mahasiddhas, myself included, can at times be clumsy and limited in human interactions.

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continuing prev post

Q: What about relative bodhicitta? How does that come into play? I would have thought that mahasiddhahood would entail a certain baseline level of kindness and compassion.

A: Ethics is like having and using a compass and compassion towards others (relative bodhicitta) is like keeping warm along the way. Buddhanature is pure and perfect in terms of ethics and naturally kind and compassionate. Because of this a mahasiddha cannot create harmful schemes or say hurtful things with the intention to hurt others. But if one is a stranger to the interaction between other people, even if you are a kind-hearted mahasiddha with perfect knowledge about wisdom and compassion, unavoidably one’s actions will be foolish or clumsy, or even insulting… but this is due to being foreign to customs and not due to samsaric self-centeredness. Mahasiddhas have no intention to hurt others but nevertheless one can say idiotic things out of not knowing how to interact with others, or due to any kind of views about the world and its fields of special knowledge.

Lotus throne of natural purity

I am awake, you are awake, all beings and things are awake. Together we rejoice in the pure lands of all existence, radiating rainbows, dancing on the lotus throne of natural purity.

Refuge prayers typically say, “Until full enlightenment I take refuge in buddha, dharma and sangha…” It says that you take refuge until you reach full enlightenment or buddhahood. It means that you commit yourself to the discovery of the wakeful mind, or buddha, commit yourself to teachings of reality, or dharma and commit to the spiritual community or sangha. Also, in tantra you take refuge and commit yourself to the guru because it is guru who makes the whole path available and possible to travel. You willingly take refuge or commit to these three or four principles, or “jewels” because they are the way… that’s how full enlightenment comes about.

And at some point it does. You become a buddha, a person whose mind is no different from Padmasambhava’s or Jesus’s. At this point you become a holder of timeless wisdom, a vidyadhara, a master. Then you no longer have a subconscious mind, and no samsaric surprises in terms of functioning of the mind. Your mind remains empty (skt. sunyata) day and night. If you’re happy or in a joyful mood, empty of self. If you’re pissed off about something, lustful or have heartbreak, empty of self. When in the minds of samsaric beings there is contraction in the form of self-based greed, hate and desire, in the mind of a mahasiddha there is none of that. However, even mahasiddhas, who obviously inhabit human bodies and live with other people, keep having emotions and reactions, they just aren’t centered and contracted around the notion of self.

In this emptiness of all mind phenomena and states, there is no abiding in some or any state that would be opposed to some other state. That’s why this state is the royal of all states or samadhis. In emptiness all states and forms of selfing have collapsed and permanently ceased. That how the mind of a buddha or a mahasiddha - a fully enlightened master - is. So, when you finish your purification of the 10 bhumis or grounds, your mind will be like this. You will become free! And you will become a guru, a mahasiddha, whose knowledge about dharma and the path is complete. Such a person can be taken as an object of devotion and blessings - guru yoga - by followers and students, and there will be no problems. Problems come when lesser practitioners are taken as gurus when they in fact don’t have the capacity to guide samsaric minds out of the loop (samsara).

Titles like buddha, mahasiddha or vidyadhara sound so big, scary and romantic that everyone thinks it’s not possible to reach or maybe in 100 lives from now or something like that but don’t let terms of other languages scare or turn you off for these are just terms. All these teachings are meant to help and serve you so that you can outgrow them.

It all starts with the first awakening eperience where your selfing mechanism ceases for a moment and leaves a permanent impact. If you’ve had that first opening you know how your mind is different before and after. Already in that little experience buddhanature is glimpsed and you just keep glimpsing and awakening to it more and more until all of the samsaric load - selfing in all of its forms - dies completely and permanently. Millions of individuals in history have accomplished this. Millions! In our sangha we have 9 such people and I know few others who’ve become mahasiddhas, so in a sense it is nothing special, although very rare in the world of dharma today due to various reasons.

You take refuge and do the hard work of slaying the demons that you carry inside. For some time you keep taking refuge and work your ass off. No doubt you will have hard times that will make you cry and feel like shit but my friend, if you wish to see through with this, that’s what you have to do. I’m not going to encourage you to tun your back to samsara and focus on dharma because if you are not done with samsara already and ready to put all in with your dharma practice, you are better off enjoying the moments of delight and getting your heart broken in samsara. Until you become completely disillusioned about samsara and what it can offer you, please don’t fool yourself that you are ready for real dharma practice.

But at some point when you’re done with taking refuge in samsara, then you’re ready to take refuge in the Three Jewels and your guru. Then you have finished your preliminaries and are ready to practice, and you will advance quickly. This is proper. That’s how your path of dharma begins. Then comes taking refuge, bodhisattva vows and practice learned from one’s guru that you should follow to the letter. If you haven’t finished your preliminaries, you’ll still play around, even if you have received the highest teachings. Anyway, in this way, you start having cessations of the self-based mind (nirodha) and it is like the bottom falls off… together with all other boundaries… and the center. In this way you get more and more familiar with the groundless ground that is pure and full of pleasure.

Eventually you graduate and like I said then your mind remains in natural clarity and if you talk about the dharma, whether in casual or formal setting, blessings will radiate from your body and fills the room.

In fact, when a mahasiddha shares the dharma the subtle nonphysical space around that person becomes full of mahasiddhas, buddhas, bodhisattvas, deities, dakinis and adepts who come to rejoice the event of turning of the wheel of dharma. True (human) practitioners are able to perceive such things.

KR, 28.3.2022

Tidying the Place Up

I have been very patient and democratic leader of this sangha or at least have tried to be. I have contemplated for years about being a leader, about Pemako’s purpose in this time, about tantra in the modern world, tantra in the new cultural environment and most of all what will be the future of it, if it will even have one. Like I wrote at Teachers’ Lounge I have contemplated long about taking the secularization of Pemako as far as possible but have recently realized that that is not the way to go and not the way that I want to lead this ship. To me tantra would lose something essential if it was made to look and feel like sutra. May sutrics be sutrics and tantrics be tantrics!

To me the thought that in this period where tantra is introduced from East to West, tantrics would lose their external characteristics, is faulty and dreadful because it does a great disservice to the people and culture around us. External signs have always been extremely important in dharma but at the moment in the West, concerningly few Westerners, even dedicated practitioners and teachers, seem completely unbothered by this. Most in dharma only dress up their robes and put on other marks for events inside their centers. They keep their dharma practice secret, intentionally or unintentionally but regardless this is a major problem. Considering the fact that this is samsara and that time is running out from one moment to the next, this is incredibly shortsighted and in fact stoopid. This is the opposite of being clever (skt. upaya) and indicates the lack of understanding what is going on. I am guilty of having thought that way and have wasted countless precious opportunities myself by not wearing marks.

That’s not how it ever was in Asia, nor actually in christianity. Everyone wears marks of their profession, their religion, their whatever, and dharma practitioners need to do the same. I think that dharma is the most important thing in samsara because it is the only thing that has the power to take beings out of it and therefore I think the outer marks of practitioners is the most important of all marks.

In history and at present all over Asia, to some degree in our christian societies, we recognize spiritual practitioners if and because they carry their external marks. Without the external signs, the important message of there being spiritual practices, traditions and their practitioners, goes entirely unnoticed to people who needs that information. Like I have told, whenever I wear my robes in public it catches lots of attention and often people ask me who I am or what do I do. I tell them that I am a buddhist meditation teacher or something like that. It is stated in sutras that seeing practitioners (it probably says “seeing monks in their robes”) is extremely fortunate and spiritually beneficial in many ways, a bit similar to having the sight (skt. darshan) of a living buddha. The basis and proof for this is as solid as Mt Kailash.

Finally, I have contemplated the fact that vajrayana isn’t a democracy where everyone gets a vote or has a say in the matters of a sangha. I have rebelled against this idea and have deeply questioned it in everything what I have done as a teacher because as a Westerner I had to and needed to. However during the past year I have realized that vajrayana cannot and has never been democratic, and it never will be because it is based on requirements, empowerments, instructions set by the guru to their students. Therefore Pemako neither is a democracy. Despite of my rebelliousness, I have come to see and accept this principle.

This is the reason why I am tidying up our sangha and the way how things are set up at the moment. I am making the system clearer because clearer is always better. It also becomes stricter in some ways because when things are hanging loosely, things need tightening. I avoided setting up rules on purpose because I wanted to avoid making mistakes and people take these things the wrong way but the time has come for giving this system, the sangha and our soon ordained members the backbone they need and deserve.

I have spent couple of decades studying and sorting these things out and I don’t change things without a thorough analysis and insight. I have been leading this ship for almost 15 years so I know what I am doing. If you wish to disagree with me, you may do so but as long as you are my student, in my sangha, practicing and reaping fruit from what I have taught and empowered you, you will have to accept that certain things are done in the way that I see best. If you’re not OK with that, remember that you’re here because of your own choice and are free to leave any time.

Before, as a practitioner, yet as a teacher to my students, I have purposefully avoided the spotlight and referred to Guru Rinpoche regarding various matters. Like other teachers who are still on their way, I have said that “it is all because of him” and in one sense that is right. However, now that I am done with practice I can say that the whole Pemako project has been 90% my efforts, and 10% Guru Rinpoche’s. Despite of his crucial role in giving the method a healthy beating heart, as well as being a mahasiddha bodhisattva whose blessings have been ever available to us, he has never taught a single course, a retreat, wrote emails, traveled and so on. I say with love that this has been easy to him because giving blessings requires zero effort from a mahasiddha. It is me who has done all this possible and used the energy of my body to carry and lift the karmic energy of this sangha one retreat after the other for years and years. It was me who carried you with your karmic energy on my back all these years and doing so postponed finishing my own practice. To not give the wrong idea, I consciously chose to do things this way this time. I wanted to test myself and do something new and different, and I did. Mixed with other hardships and difficulties in life, I can say that it was very hard but I don’t regret it. With this, I am simply stating what has been going on between you and me for the past almost 15 years. I am no longer turning your attention to Guru Rinpoche. It is time to speak of things as they are.

KR, 2.4.2022

Buddhas amongst us: What the fellow Chinamen saw in Mrs Chang?

In the past, the dharma - teachings of reality - have flourished in many countries such as India, China, Tibet, Japan, Mongolia and Korea. At some point in history these teachings were brought over by pioneers to these new areas and locals started practicing them. As we know now there has been many great fully enlightened masters in all of these countries. If I were to gather a list of all of them, it would make a thick book. We are talking about tens if not hundreds of thousands of individuals.

If we think about this it must have gone in the following way. For example, a local, let’s say mister or missis Chang from somewhere in China, took up some form of dharma practice and started practicing it. Some years went by and gradually this person reaped fruits from her/his practice. Then finally one day she finished her practice, finished the whole path of purification and became equal to all buddhas and mahasiddhas - masters - in her attainment. She became a living mahasiddha. Excellent! This is how it is supposed to be.

Now, if we think of Mrs Chang and she becoming a fully enlightened master of dharma, it is inevitable that the people around her - the locals - at some point had to accept the fact that a) also Chinese people could attain buddhahood and b) that there was one (or more) of these attained buddhas living amongst them. There had to be a moment or a process among Chinese people and their culture where attaining buddhahood as a Chinaman became part of their view and comprehension. The same applies to all other ancient dharmic cultures.

Teaching of reality - dharma - has only one purpose, that of helping people to become who they truly are, or in other words shedding what they aren’t. If people are who they truly are, they have no self-delusion and are buddhas. To achieve this is the sole purpose of all dharmic teachings, i.e. the purpose of yogas and tantras. And there is no other way to validate the purpose of dharma except through first hand experiences and by becoming a living buddha oneself. That someone else in India or China has achieved this is inspirational but only so, and this is not enough. The meaning and purpose of dharma can only be verified first hand. This is the only authentic way to develop faith towards the teaching and towards one’s guru.

So, according to our example, Mrs Chang took up practice and became a fully realized individual. And the locals had to accept that them too could take up practice and go all the way. After all, the central tenet of mahayana and especially vajrayana says that enligtenment is possible in this life and in this body. Some tantric manuals even say that one who has the right methods, the blessings and guidance of a guru and works hard, can finish the path in a matter of few years, namely 2-7 years.

So, by her example Mrs Chang testified to the validity of the view and took her place in the lineage. This made her dharma clear, palpable, alive and down to earth. Had her dharma been mere shallow words supported by big money of the rulers and the religious establishment, people wouldn’t have paid attention to it, unless being forced.

The people who knew Mrs Chang, lived with her and had interactions with her, had to accept that she had indeed fully awakened. The energy and verbal expression of a mahasiddha, who knows the nature of mind inside out, does not go unnoticed, unless if one is not listening. So the locals saw the change in Mrs Chang, felt the wisdom energy pouring out of her and simply had to accept that a fellow Chinaman had become a holder of wisdom.

This process must have happened countless times not only in China but in each of the countries I mentioned. By looking at the local community now we can see that it is not a problem for Indian, Chinese, Japanese, Mongolian, Korean or Tibetan people to accept and appreciate that some of them are living buddhas. For them it is natural to have people like that among them. It is also natural for the locals to bow their heads, to touch the feet (to receive blessings), to visualize their gurus in meditation and to offer themselves and everything they have to their gurus. I have seen people do that and I have done that myself, both in front of my Asian and Western gurus.

To me it has never been a problem to acknowledge whose medicine kept me alive. Knowing this I never had a moment when it wasn’t clear and therefore my gratitude towards my gurus is to this day, to this moment, incessant. Anyway, the process of acceptance that happened in Asian countries hasn’t even started in the West.

Dr Daniel Brown, a professor and teacher of Tibetan buddhism, was the only voice within Tibetan buddhism who publicly stated that two people in his sangha had attained buddhahood. He-was-the-only-one-in-the-whole-field-of-dharma-who-openly-stated-this. To my knowledge he was the only one to state this among thousands of dharma teachers active in the West. Well, I have too but I am unknown and not part of the establishment so whatever I say is disregarded by most buddhists.

Anyhow, Dr Brown did and by saying this publically he was in fact doing the same thing as countless past masters who openly stated that they had attained the end of the path. I am including a number of these statements, quoted from classical buddhist and dzogchen literatire, in my upcoming book. I never met Dr Brown but I highly appreciated his openness and directness, especially during the last years of his life. Some of his talks, like Sacred Sundays, are outstanding. May he enjoy his rebirth in the pure lands in the midst of masters and adepts. May he enjoy the natural bliss of being!

Unless the teachings of dharma are lucid and down to earth, they will not become part of the modern Western culture. If the teachings have too much foreign or ancient baggage, or if they are not taught well, people will not take them seriously and throw them away as mumbojumbo. If they won’t take them seriously, the dharma will never become the universal existential helper and pacifier it always was and is supposed to become.

KR, 12.4.2022

Pemako as Fusion Tantra

The past year and post-10th bhumi purification specifically has lead me back to hindu practices and empowerments some of which I have already passed on to my students (Dasha Mahavidya last November). They are way more efficient in connecting the physical body with the enlightened mind and therefore accomplishes the outer marks of rainbow body more effectively than buddhist practices. I could add observations from my own practice but later.
I love to be back with hindu practices and masters. It’s a whole new venue after buddhism and of course will and already has changed the tone and feel of Pemako. It is so joyful, playful, light and blissful, and from this perspective more complete than the character that buddhism creates. We’ve already talked many times about dropping “buddhism” but in addition to that I started to feel that we should come out as fusion tantrics who openly practice both hindu and buddhist tantra. I am writing the buddha book at present and will explain the justification for using both deities in there.

I remember that this was very common back in the mahasiddha era days when after mahayana view had developed and folks were applying it to their hindu tantric practices (which over time developed into buddhist tantra with its distinct feel, tone and purpose). Like I’ve said, I actually think that buddhadharma wasn’t supposed to create a new religion but fix the problems and mistakes of the old one, hinduism, or that’s how I see it. Interestingly we have now arrived at that same position, after many years of study, development and results of buddhist tantra and practices.

There are practical reasons to “mix kitchens” but I also think this will soften and make Pemako more approachable to those interested in yoga and tantra.

Kim Rinpoche, 19.4.2022

Authentic Spirituality

Some might think that the present culture of practice-based spirituality is high level. Some might think that because nonduality, mindfulness and insight meditation are so widely practiced, that this would be some sort of peak of spiritual culture. It is certainly true that the present worldwide culture is better than nothing but just because there are millions of unawakened or little-awakened people doing these practices, this is actually light years away of genuine awakening-based spirituality. I would even say that when all these things are taught by popular teachers who have low level of realization, it does as much harm as it does good, at places at least. So the way I see it is that the present dharma culture is really not that great because it has huge limitations.

To establish a true culture of dharma first of all we need few requirements: 1) fully enlightened teachers (instead of partially enlightened), who teach 2) a tested and proven method (instead of practices that are partially or entirely irrelevant to awakening) that is systematical and works like any mechanical device, 3) students who have the ability to listen, follow the instructions and do the work and 4) resources to facilitate the activities.

The main problem in dharma today is that there are no proper standards when it comes to the level of awakening of teachers and practices that people are given. It’s a one big bundle of mess and yet most people don’t really seem to care. The problem is that people don’t really know what the whole path from unawakened state to the fully awakened state constitutes of. They don’t have a manual and practices that would take them there, step by step. You’re just being told to continue whatever one or two techniques even if your practice has plateaud long ago. There are no standards and one generation after the other the blind or ones who have little vision lead the blind. And most people are completely unaware of this believing and trusting that in the end it will somehow work out. Albert Einstein said, “Insanity is doing the same thing over and over and expecting different results.” It is truly puzzling how the highly educated Westerners who have some understanding of logic and mechanisms, don’t seem to be able to think outside the box and come up with solutions and applications that would enable them to recognize the awake mind.

Like everything else, dharma - that art of awakening - can be viewed and applied logically and scientifically. And it has to be to make a true difference in the lives of individuals and societies.

In the place of the present teachers and teachings, I’d like to see thousand fully enlightened teachers - mahasiddhas - teaching people practices that work instantly. Until then all of it is just a waste of potential, opportunity and in fact, a display of self-based delusion.

Dudjom Vajra, 14.6.2022